Mazmur 44:23

44:23 Rouse yourself! Why do you sleep, O Lord?

Wake up! ¹  Do not reject us forever!

Mazmur 78:65-66

78:65 But then the Lord awoke from his sleep; ² 

he was like a warrior in a drunken rage. ³ 

78:66 He drove his enemies back;

he made them a permanent target for insults. ⁴ 

Mazmur 121:4

121:4 Look! Israel’s protector ⁵ 

does not sleep or slumber!

Yesaya 51:9

51:9 Wake up! Wake up!

Clothe yourself with strength, O arm of the Lord! ⁶ 

Wake up as in former times, as in antiquity!

Did you not smash ⁷  the Proud One? ⁸ 

Did you not ⁹  wound the sea monster? ¹⁰ 

Markus 4:38-39

4:38 But ¹¹  he was in the stern, sleeping on a cushion. They woke him up and said to him, “Teacher, don’t you care that we are about to die?” 4:39 So ¹²  he got up and rebuked ¹³  the wind, and said to the sea, ¹⁴  “Be quiet! Calm down!” Then ¹⁵  the wind stopped, and it was dead calm.

[44:23]  ¹ sn Wake up! See Ps 35:23.

[78:65]  ² tn Heb “and the master awoke like one sleeping.” The Lord’s apparent inactivity during the time of judgment is compared to sleep.

[78:65]  ³ tn Heb “like a warrior overcome with wine.” The Hebrew verb רוּן (run, “overcome”) occurs only here in the OT. The phrase “overcome with wine” could picture a drunken warrior controlled by his emotions and passions (as in the present translation), or it could refer to a warrior who awakes from a drunken stupor.

[78:66]  ⁴ tn Heb “a permanent reproach he made them.”

[121:4]  ⁵ tn Heb “the one who guards Israel.”

[51:9]  ⁶ tn The arm of the Lord is a symbol of divine military power. Here it is personified and told to arouse itself from sleep and prepare for action.

[51:9]  ⁷ tn Heb “Are you not the one who smashed?” The feminine singular forms agree grammatically with the feminine noun “arm.” The Hebrew text has ַהמַּחְצֶבֶת (hammakhtsevet), from the verbal root חָצַב (khatsav, “hew, chop”). The Qumran scroll 1QIsa^a has, probably correctly, המחצת, from the verbal root מָחַץ (makhats, “smash”) which is used in Job 26:12 to describe God’s victory over “the Proud One.”

[51:9]  ⁸ tn This title (רַהַב, rahav, “proud one”) is sometimes translated as a proper name: “Rahab” (cf. NAB, NASB, NIV, NRSV). It is used here of a symbolic sea monster, known elsewhere in the Bible and in Ugaritic myth as Leviathan. This sea creature symbolizes the forces of chaos that seek to destroy the created order. In the Bible “the Proud One” opposes God’s creative work, but is defeated (see Job 26:12; Ps 89:10). Here the title refers to Pharaoh’s Egyptian army that opposed Israel at the Red Sea (see v. 10, and note also Isa 30:7 and Ps 87:4, where the title is used of Egypt).

[51:9]  ⁹ tn The words “did you not” are understood by ellipsis (note the preceding line). The rhetorical questions here and in v. 10 expect the answer, “Yes, you certainly did!”

[51:9]  ¹⁰ tn Hebrew תַּנִּין (tannin) is another name for the symbolic sea monster. See the note at 27:1. In this context the sea creature represents Egypt. See the note on the title “Proud One” earlier in this verse.

[4:38]  ¹¹ tn Grk “And.” Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[4:39]  ¹² tn Grk “And.” Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.

[4:39]  ¹³ tn Or “commanded” (often with the implication of a threat, L&N 33.331).

[4:39]  ¹⁴ sn Who has authority over the seas and winds is discussed in the OT: Ps 104:3; 135:7; 107:23-30. When Jesus rebuked the wind and the sea he was making a statement about who he was.

[4:39]  ¹⁵ tn Grk “And.” Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.