2 Tawarikh 33:11-12
Konteks33:11 So the Lord brought against them the commanders of the army of the king of Assyria. They seized Manasseh, put hooks in his nose, 1 bound him with bronze chains, and carried him away to Babylon. 33:12 In his pain 2 Manasseh 3 asked the Lord his God for mercy 4 and truly 5 humbled himself before the God of his ancestors. 6
Mazmur 18:5-6
Konteks18:5 The ropes of Sheol tightened around me, 7
the snares of death trapped me. 8
18:6 In my distress I called to the Lord;
I cried out to my God. 9
From his heavenly temple 10 he heard my voice;
he listened to my cry for help. 11
Mazmur 40:1-2
KonteksFor the music director; By David, a psalm.
40:1 I relied completely 13 on the Lord,
and he turned toward me
and heard my cry for help.
40:2 He lifted me out of the watery pit, 14
out of the slimy mud. 15
He placed my feet on a rock
and gave me secure footing. 16
Mazmur 69:13-18
Konteks69:13 O Lord, may you hear my prayer and be favorably disposed to me! 17
O God, because of your great loyal love,
answer me with your faithful deliverance! 18
69:14 Rescue me from the mud! Don’t let me sink!
Deliver me 19 from those who hate me,
from the deep water!
69:15 Don’t let the current overpower me!
Don’t let the deep swallow me up!
Don’t let the pit 20 devour me! 21
69:16 Answer me, O Lord, for your loyal love is good! 22
Because of your great compassion, turn toward me!
69:17 Do not ignore 23 your servant,
for I am in trouble! Answer me right away! 24
69:18 Come near me and redeem me! 25
Because of my enemies, rescue me!
Mazmur 116:3-4
Konteks116:3 The ropes of death tightened around me, 26
the snares 27 of Sheol confronted me.
I was confronted 28 with trouble and sorrow.
116:4 I called on the name of the Lord,
“Please Lord, rescue my life!”
Mazmur 130:1-2
KonteksA song of ascents. 30
130:1 From the deep water 31 I cry out to you, O Lord.
130:2 O Lord, listen to me! 32
Pay attention to 33 my plea for mercy!
Mazmur 142:3-7
Konteks142:3 Even when my strength leaves me, 34
you watch my footsteps. 35
In the path where I walk
they have hidden a trap for me.
142:4 Look to the right and see!
No one cares about me. 36
I have nowhere to run; 37
no one is concerned about my life. 38
142:5 I cry out to you, O Lord;
I say, “You are my shelter,
my security 39 in the land of the living.”
142:6 Listen to my cry for help,
for I am in serious trouble! 40
Rescue me from those who chase me,
for they are stronger than I am.
that I may give thanks to your name.
Because of me the godly will assemble, 42
for you will vindicate me. 43
Yeremia 38:6
Konteks38:6 So the officials 44 took Jeremiah and put him in the cistern 45 of Malkijah, one of the royal princes, 46 that was in the courtyard of the guardhouse. There was no water in the cistern, only mud. So when they lowered Jeremiah into the cistern with ropes he sank in the mud. 47
Yunus 2:2-4
Konteks2:2 and said,
“I 48 called out to the Lord from my distress,
and he answered me; 49
from the belly of Sheol 50 I cried out for help,
and you heard my prayer. 51
2:3 You threw me 52 into the deep waters, 53
into the middle 54 of the sea; 55
the ocean current 56 engulfed 57 me;
all the mighty waves 58 you sent 59 swept 60 over me. 61
2:4 I thought 62 I had been banished from your sight, 63
that I would never again 64 see your holy temple! 65
Kisah Para Rasul 16:24-28
Konteks16:24 Receiving such orders, he threw them in the inner cell 66 and fastened their feet in the stocks. 67
16:25 About midnight Paul and Silas were praying 68 and singing hymns to God, 69 and the rest of 70 the prisoners were listening to them. 16:26 Suddenly a great earthquake occurred, so that the foundations of the prison were shaken. Immediately all the doors flew open, and the bonds 71 of all the prisoners came loose. 16:27 When the jailer woke up 72 and saw the doors of the prison standing open, 73 he drew his sword and was about to kill himself, 74 because he assumed 75 the prisoners had escaped. 16:28 But Paul called out loudly, 76 “Do not harm yourself, 77 for we are all here!”
[33:11] 1 tn Heb “and they seized him with hooks.”
[33:12] 3 tn Heb “he”; the referent (Manasseh) has been specified in the translation for clarity.
[33:12] 4 tn Heb “appeased the face of the
[18:5] 7 tn Heb “surrounded me.”
[18:5] 8 tn Heb “confronted me.”
[18:6] 9 tn In this poetic narrative context the four prefixed verbal forms in v. 6 are best understood as preterites indicating past tense, not imperfects.
[18:6] 10 tn Heb “from his temple.” Verse 10, which pictures God descending from the sky, indicates that the heavenly temple is in view, not the earthly one.
[18:6] 11 tc Heb “and my cry for help before him came into his ears.” 2 Sam 22:7 has a shorter reading, “my cry for help, in his ears.” It is likely that Ps 18:6 MT as it now stands represents a conflation of two readings: (1) “my cry for help came before him,” (2) “my cry for help came into his ears.” See F. M. Cross and D. N. Freedman, Studies in Ancient Yahwistic Poetry (SBLDS), 144, n. 13.
[40:1] 12 sn Psalm 40. The psalmist combines a song of thanksgiving for a recent act of divine deliverance (vv. 1-11) with a confident petition for renewed divine intervention (vv. 12-17).
[40:1] 13 tn Heb “relying, I relied.” The infinitive absolute precedes the finite verbal form to emphasize the verbal idea. The emphasis is reflected in the translation through the adverb “completely.” Another option is to translate, “I waited patiently” (cf. NASB, NIV, NRSV).
[40:2] 14 tn Heb “cistern of roaring.” The Hebrew noun בּוֹר (bor, “cistern, pit”) is used metaphorically here of Sheol, the place of death, which is sometimes depicted as a raging sea (see Ps 18:4, 15-16). The noun שָׁאוֹן (sha’on, “roaring”) refers elsewhere to the crashing sound of the sea’s waves (see Ps 65:7).
[40:2] 15 tn Heb “from the mud of mud.” The Hebrew phrase translated “slimy mud” employs an appositional genitive. Two synonyms are joined in a construct relationship to emphasize the single idea. For a detailed discussion of the grammatical point with numerous examples, see Y. Avishur, “Pairs of Synonymous Words in the Construct State (and in Appositional Hendiadys) in Biblical Hebrew,” Semitics 2 (1971): 17-81.
[40:2] 16 tn Heb “he established my footsteps.”
[69:13] 17 tn Heb “as for me, [may] my prayer be to you, O
[69:13] 18 tn Heb “O God, in the abundance of your loyal love, answer me in the faithfulness of your deliverance.”
[69:14] 19 tn Heb “let me be delivered.”
[69:15] 20 tn Heb “well,” which here symbolizes the place of the dead (cf. Ps 55:23).
[69:15] 21 tn Heb “do not let the well close its mouth upon me.”
[69:16] 22 tn Or “pleasant”; or “desirable.”
[69:17] 23 tn Heb “do not hide your face from.” The Hebrew idiom “hide the face” can (1) mean “ignore” (see Pss 10:11; 13:1; 51:9) or (2) carry the stronger idea of “reject” (see Pss 30:7; 88:14).
[69:18] 25 tn Heb “come near my life and redeem it.” The verb “redeem” casts the
[116:3] 26 tn Heb “surrounded me.”
[116:3] 27 tn The Hebrew noun מצר (“straits; distress”) occurs only here, Ps 118:5 and Lam 1:3. If retained, it refers to Sheol as a place where one is confined or severely restricted (cf. BDB 865 s.v. מֵצַר, “the straits of Sheol”; NIV “the anguish of the grave”; NRSV “the pangs of Sheol”). However, HALOT 624 s.v. מֵצַר suggests an emendation to מְצָדֵי (mÿtsadey, “snares of”), a rare noun attested in Job 19:6 and Eccl 7:26. This proposal, which is reflected in the translation, produces better parallelism with “ropes” in the preceding line.
[116:3] 28 tn The translation assumes the prefixed verbal form is a preterite. The psalmist recalls the crisis from which the Lord delivered him.
[130:1] 29 sn Psalm 130. The psalmist, confident of the Lord’s forgiveness, cries out to the Lord for help in the midst of his suffering and urges Israel to do the same.
[130:1] 30 sn The precise significance of this title, which appears in Pss 120-134, is unclear. Perhaps worshipers recited these psalms when they ascended the road to Jerusalem to celebrate annual religious festivals. For a discussion of their background see L. C. Allen, Psalms 101-150 (WBC), 219-21.
[130:1] 31 tn Heb “depths,” that is, deep waters (see Ps 69:2, 14; Isa 51:10), a metaphor for the life-threatening danger faced by the psalmist.
[130:2] 33 tn Heb “may your ears be attentive to the voice of.”
[142:3] 34 tn Heb “my spirit grows faint.”
[142:3] 35 tn Heb “you know my path.”
[142:4] 36 tn Heb “there is no one who recognizes me.”
[142:4] 37 tn Heb “ a place of refuge perishes from me.”
[142:4] 38 tn Heb “there is no one who seeks for the sake of my life.”
[142:5] 39 tn Heb “my portion.” The psalmist compares the
[142:6] 40 tn Heb “for I am very low.”
[142:7] 41 tn Heb “bring out my life.”
[142:7] 42 tn Or “gather around.”
[142:7] 43 tn The Hebrew idiom גָּמַל עַל (gamal ’al) means “to repay,” here in a positive sense.
[38:6] 45 sn A cistern was a pear-shaped pit with a narrow opening. Cisterns were cut or dug in the limestone rock and lined with plaster to prevent seepage. They were used to collect and store rain water or water carried up from a spring.
[38:6] 46 tn Heb “the son of the king.” See the translator’s note on Jer 36:26 for the rendering here.
[38:6] 47 tn Heb “And they let Jeremiah down with ropes and in the cistern there was no water, only mud, and Jeremiah sank in the mud.” The clauses have been reordered and restructured to create a more natural and smoother order in English.
[2:2] 48 sn The eight verses of Jonah’s prayer in Hebrew contain twenty-seven first-person pronominal references to himself. There are fifteen second- or third-person references to the
[2:2] 49 tn Tg. Jonah 2:2 renders this interpretively: “and he heard my prayer.”
[2:2] sn The first verse of the prayer summarizes the whole – “I was in trouble; I called to the
[2:2] 50 sn Sheol was a name for the place of residence of the dead, the underworld (see Job 7:9-10; Isa 38:17-18). Jonah pictures himself in the belly of Sheol, its very center – in other words he is as good as dead.
[2:2] 51 tn Heb “voice” (so KJV, NAB, NASB, NRSV); NIV “my cry.” The term קוֹל (qol, “voice”) functions as a metonymy for the content of what is uttered: cry for help in prayer.
[2:3] 52 tn Or “You had thrown me.” Verse 3 begins the detailed description of Jonah’s plight, which resulted from being thrown into the sea.
[2:3] 53 tn Heb “the deep” (so KJV, NAB, NASB, NIV, NRSV); NLT “into the ocean depths.”
[2:3] 54 tn Heb “heart” (so many English versions); CEV “to the (+ very TEV) bottom of the sea.”
[2:3] 55 tc The BHS editors suggest deleting either מְצוּלָה (mÿtsulah, “into the deep”) or בִּלְבַב יַמִּים (bilvav yammim, “into the heart of the sea”). They propose that one or the other is a scribal gloss on the remaining term. However, the use of an appositional phrase within a poetic colon is not unprecedented in Hebrew poetry. The MT is therefore best retained.
[2:3] 56 tn Or “the stream”; KJV, ASV, NRSV “the flood.” The Hebrew word נָהָר (nahar) is used in parallel with יַם (yam, “sea”) in Ps 24:2 (both are plural) to describe the oceans of the world and in Ps 66:6 to speak of the sea crossed by Israel in the exodus from Egypt.
[2:3] 57 tn Heb “surrounded” (so NRSV); NAB “enveloped.”
[2:3] 58 tn Heb “your breakers and your waves.” This phrase is a nominal hendiadys; the first noun functions as an attributive adjective modifying the second noun: “your breaking waves.”
[2:3] 59 tn Heb “your… your…” The 2nd person masculine singular suffixes on מִשְׁבָּרֶיךָ וְגַלֶּיךָ (mishbarekha vÿgallekha, “your breakers and your waves”) function as genitives of source. Just as God had hurled a violent wind upon the sea (1:4) and had sovereignly sent the large fish to swallow him (1:17 [2:1 HT]), Jonah viewed God as sovereignly responsible for afflicting him with sea waves that were crashing upon his head, threatening to drown him. Tg. Jonah 2:3 alters the 2nd person masculine singular suffixes to 3rd person masculine singular suffixes to make them refer to the sea and not to God, for the sake of smoothness: “all the gales of the sea and its billows.”
[2:3] 60 tn Heb “crossed”; KJV, NAB, NASB, NRSV “passed.”
[2:3] 61 sn Verses 3 and 5 multiply terms describing Jonah’s watery plight. The images used in v. 3 appear also in 2 Sam 22:5-6; Pss 42:7; 51:11; 69:1-2, 14-15; 88:6-7; 102:10.
[2:4] 62 tn Heb “And I said.” The verb אָמַר (’amar, “to say”) is sometimes used to depict inner speech and thoughts of a character (HALOT 66 s.v. אמר 4; BDB 56 s.v. אָמַר 2; e.g., Gen 17:17; Ruth 4:4; 1 Sam 20:26; Esth 6:6). While many English versions render this “I said” (KJV, NKJV, NAB, ASV, NASB, NIV, NLT), several nuance it “I thought” (JPS, NJPS, NEB, REB, NJB, TEV, CEV).
[2:4] 63 tn Or “I have been expelled from your attention”; Heb “from in front of your eyes.” See also Ps 31:22; Lam 3:54-56.
[2:4] 64 tc Or “Yet I will look again to your holy temple” or “Surely I will look again to your holy temple.” The MT and the vast majority of ancient textual witnesses vocalize consonantal אך (’kh) as the adverb אַךְ (’akh) which functions as an emphatic asseverative “surely” (BDB 36 s.v. אַךְ 1) or an adversative “yet, nevertheless” (BDB 36 s.v. אַךְ 2; so Tg. Jonah 2:4: “However, I shall look again upon your holy temple”). These options understand the line as an expression of hopeful piety. As a positive statement, Jonah expresses hope that he will live to return to worship in Jerusalem. It may be a way of saying, “I will pray for help, even though I have been banished” (see v. 8; cf. Dan 6:10). The sole dissenter is the Greek recension of Theodotion which reads the interrogative πῶς (pws, “how?”) which reflects an alternate vocalization tradition of אֵךְ (’ekh) – a defectively written form of אֵיךְ (’ekh, “how?”; BDB 32 s.v. אֵיךְ 1). This would be translated, “How shall I again look at your holy temple?” (cf. NRSV). Jonah laments that he will not be able to worship at the temple in Jerusalem again – this is a metonymical statement (effect for cause) that he feels certain that he is about to die. It continues the expression of Jonah’s distress and separation from the
(vv. 3-6a) and the
synonymous parallelism fits the context of the lament better (“I have been banished from your sight; Will I ever again see your holy temple?”). Third, אֵךְ is the more difficult vocalization because it is a defectively written form of אֵיךְ (“how?”) and therefore easily confused with אַךְ (“surely” or “yet, nevertheless”). Fourth, nothing in the first half of the psalm reflects any inkling of confidence on the part of Jonah that he would be delivered from imminent death. In fact, Jonah states in v. 7 that he did not turn to God in prayer until some time later when he was on the very brink of death.
[2:4] sn Both options for the start of the line (“how?” and “yet” or “surely”) fit the ironic portrayal of Jonah in the prayer (see also vv.8-9). Jonah, who had been trying to escape the
[2:4] 65 tn Heb “Will I ever see your holy temple again?” The rhetorical question expresses denial: Jonah despaired of ever seeing the temple again.
[16:24] 67 tn L&N 6.21 has “stocks” for εἰς τὸ ξύλον (ei" to xulon) here, as does BDAG 685 s.v. ξύλον 2.b. However, it is also possible (as mentioned in L&N 18.12) that this does not mean “stocks” but a block of wood (a log or wooden column) in the prison to which prisoners’ feet were chained or tied. Such a possibility is suggested by v. 26, where the “bonds” (“chains”?) of the prisoners loosened.
[16:25] 68 tn Grk “praying, were singing.” The participle προσευχόμενοι (proseucomenoi) has been translated as a finite verb due to requirements of contemporary English style.
[16:25] 69 sn Praying and singing hymns to God. Tertullian said, “The legs feel nothing in the stocks when the heart is in heaven” (To the Martyrs 2; cf. Rom 5:3; Jas 1:2; 1 Pet 5:6). The presence of God means the potential to be free (cf. v. 26).
[16:25] 70 tn The words “the rest of” are not in the Greek text, but are implied.
[16:26] 71 tn Or perhaps, “chains.” The translation of τὰ δεσμά (ta desma) is to some extent affected by the understanding of ξύλον (xulon, “stocks”) in v. 24. It is possible (as mentioned in L&N 18.12) that this does not mean “stocks” but a block of wood (a log or wooden column) in the prison to which prisoners’ feet were chained or tied.
[16:27] 72 tn L&N 23.75 has “had awakened” here. It is more in keeping with contemporary English style, however, to keep the two verbal ideas parallel in terms of tense (“when the jailer woke up and saw”) although logically the second action is subsequent to the first.
[16:27] 73 tn The additional semantic component “standing” is supplied (“standing open”) to convey a stative nuance in English.
[16:27] 74 sn Was about to kill himself. The jailer’s penalty for failing to guard the prisoners would have been death, so he contemplated saving the leaders the trouble (see Acts 12:19; 27:42).
[16:28] 76 tn Grk “But Paul called out with a loud voice, saying.” The dative phrase μεγάλῃ φωνῇ (megalh fwnh) has been simplified as an English adverb (“loudly”), and the participle λέγων (legwn) has not been translated since it is redundant in English.
[16:28] 77 sn Do not harm yourself. Again the irony is that Paul is the agent through whom the jailer is spared.
