Mazmur 40:1-3

Psalm 40 ¹ 

For the music director; By David, a psalm.

40:1 I relied completely ²  on the Lord,

and he turned toward me

and heard my cry for help.

40:2 He lifted me out of the watery pit, ³ 

out of the slimy mud. ⁴ 

He placed my feet on a rock

and gave me secure footing. ⁵ 

40:3 He gave me reason to sing a new song, ⁶ 

praising our God. ⁷ 

May many see what God has done,

so that they might swear allegiance to him and trust in the Lord! ⁸ 

Mazmur 60:3

60:3 You have made your people experience hard times; ⁹ 

you have made us drink intoxicating wine. ¹⁰ 

Mazmur 66:10-12

66:10 For ¹¹  you, O God, tested us;

you purified us like refined silver.

66:11 You led us into a trap; ¹² 

you caused us to suffer. ¹³ 

66:12 You allowed men to ride over our heads;

we passed through fire and water,

but you brought us out into a wide open place. ¹⁴ 

Mazmur 88:6-18

88:6 You place me in the lowest regions of the pit, ¹⁵ 

in the dark places, in the watery depths.

88:7 Your anger bears down on me,

and you overwhelm me with all your waves. (Selah)

88:8 You cause those who know me to keep their distance;

you make me an appalling sight to them.

I am trapped and cannot get free. ¹⁶ 

88:9 My eyes grow weak because of oppression.

I call out to you, O Lord, all day long;

I spread out my hands in prayer to you. ¹⁷ 

88:10 Do you accomplish amazing things for the dead?

Do the departed spirits ¹⁸  rise up and give you thanks? (Selah)

88:11 Is your loyal love proclaimed in the grave,

or your faithfulness in the place of the dead? ¹⁹ 

88:12 Are your amazing deeds experienced ²⁰  in the dark region, ²¹ 

or your deliverance in the land of oblivion? ²² 

88:13 As for me, I cry out to you, O Lord;

in the morning my prayer confronts you.

88:14 O Lord, why do you reject me,

and pay no attention to me? ²³ 

88:15 I am oppressed and have been on the verge of death since my youth. ²⁴ 

I have been subjected to your horrors and am numb with pain. ²⁵ 

88:16 Your anger overwhelms me; ²⁶ 

your terrors destroy me.

88:17 They surround me like water all day long;

they join forces and encircle me. ²⁷ 

88:18 You cause my friends and neighbors to keep their distance; ²⁸ 

those who know me leave me alone in the darkness. ²⁹ 

Mazmur 138:7

138:7 Even when I must walk in the midst of danger, ³⁰  you revive me.

You oppose my angry enemies, ³¹ 

and your right hand delivers me.

Mazmur 138:2

138:2 I will bow down toward your holy temple,

and give thanks to your name,

because of your loyal love and faithfulness,

for you have exalted your promise above the entire sky. ³² 

1 Samuel 12:11

12:11 So the Lord sent Jerub-Baal, ³³  Barak, ³⁴  Jephthah, and Samuel, ³⁵  and he delivered you from the hand of the enemies all around you, and you were able to live securely.

Markus 14:33-34

14:33 He took Peter, James, ³⁶  and John with him, and became very troubled and distressed. 14:34 He said to them, “My soul is deeply grieved, even to the point of death. Remain here and stay alert.”

Markus 15:34

15:34 Around three o’clock ³⁷  Jesus cried out with a loud voice, “Eloi, Eloi, lema sabachthani?” which means, “My God, my God, why have you forsaken me?” ³⁸ 

Markus 15:2

15:2 So ³⁹  Pilate asked him, “Are you the king ⁴⁰  of the Jews?” He replied, ⁴¹  “You say so.” ⁴² 

Kolose 1:23

1:23 if indeed you remain in the faith, established and firm, ⁴³  without shifting ⁴⁴  from the hope of the gospel that you heard. This gospel has also been preached in all creation under heaven, and I, Paul, have become its servant.

Wahyu 7:14

7:14 So ⁴⁵  I said to him, “My lord, you know the answer.” ⁴⁶  Then ⁴⁷  he said to me, “These are the ones who have come out of the great tribulation. They ⁴⁸  have washed their robes and made them white in the blood of the Lamb!

[40:1]  ¹ 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]  ² 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]  ³ 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]  ⁴ 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]  ⁵ tn Heb “he established my footsteps.”

[40:3]  ⁶ sn A new song was appropriate because the Lord had intervened in the psalmist’s experience in a fresh and exciting way.

[40:3]  ⁷ tn Heb “and he placed in my mouth a new song, praise to our God.”

[40:3]  ⁸ tn Heb “may many see and fear and trust in the Lord.” The translation assumes that the initial prefixed verbal form is a jussive (“may many see”), rather than an imperfect (“many will see”). The following prefixed verbal forms with vav (ו) conjunctive are taken as indicating purpose or result (“so that they might swear allegiance…and trust”) after the introductory jussive.

[60:3]  ⁹ tn Heb “you have caused your people to see [what is] hard.”

[60:3]  ¹⁰ tn Heb “wine of staggering,” that is, intoxicating wine that makes one stagger in drunkenness. Intoxicating wine is here an image of divine judgment that makes its victims stagger like drunkards. See Isa 51:17-23.

[66:10]  ¹¹ tn Or “indeed.”

[66:11]  ¹² tn Heb “you brought us into a net.” This rare word for “net” also occurs in Ezek 12:13; 13:21; 17:20.

[66:11]  ¹³ tn Heb “you placed suffering on our hips.” The noun מוּעָקָה (mu’aqah, “suffering”) occurs only here in the OT.

[66:12]  ¹⁴ tc The MT reads רְוָיָה (“saturation”) but this should be emended to רְוָחָה (rÿvakhah, “wide open place”; i.e., “relief”), a reading supported by several ancient versions (LXX, Syriac, Jerome, Targum).

[88:6]  ¹⁵ tn The noun בּוֹר (bor, “pit,” “cistern”) is sometimes used of the grave and/or the realm of the dead. See v. 4.

[88:8]  ¹⁶ tn Heb “[I am] confined and I cannot go out.”

[88:9]  ¹⁷ tn Heb “I spread out my hands to you.” Spreading out the hands toward God was a prayer gesture (see Exod 9:29, 33; 1 Kgs 8:22, 38; 2 Chr 6:12-13, 29; Ezra 9:15; Job 11:13; Isa 1:15). The words “in prayer” have been supplied in the translation to clarify this.

[88:10]  ¹⁸ tn Heb “Rephaim,” a term that refers to those who occupy the land of the dead (see Isa 14:9; 26:14, 19).

[88:11]  ¹⁹ tn Heb “in Abaddon,” a name for Sheol. The noun is derived from a verbal root meaning “to perish,” “to die.”

[88:12]  ²⁰ tn Heb “known.”

[88:12]  ²¹ tn Heb “darkness,” here a title for Sheol.

[88:12]  ²² tn Heb “forgetfulness.” The noun, which occurs only here in the OT, is derived from a verbal root meaning “to forget.”

[88:12]  sn The rhetorical questions in vv. 10-12 expect the answer, “Of course not!”

[88:14]  ²³ tn Heb “[why] do you hide your face from me?”

[88:15]  ²⁴ tn Heb “and am dying from youth.”

[88:15]  ²⁵ tn Heb “I carry your horrors [?].” The meaning of the Hebrew form אָפוּנָה (’afunah), which occurs only here in the OT, is unclear. It may be an adverb meaning “very much” (BDB 67 s.v.), though some prefer to emend the text to אָפוּגָה (’afugah, “I am numb”) from the verb פוּג (pug; see Pss 38:8; 77:2).

[88:16]  ²⁶ tn Heb “passes over me.”

[88:17]  ²⁷ tn Heb “they encircle me together.”

[88:18]  ²⁸ tn Heb “you cause to be far from me friend and neighbor.”

[88:18]  ²⁹ tn Heb “those known by me, darkness.”

[138:7]  ³⁰ tn Or “distress.”

[138:7]  ³¹ tn Heb “against the anger of my enemies you extend your hand.”

[138:2]  ³² tc The MT reads, “for you have made great over all your name your word.” If retained, this must mean that God's mighty intervention, in fulfillment of his word of promise, surpassed anything he had done prior to this. However, the statement is odd and several emendations have been proposed. Some read, “for you have exalted over everything your name and your word,” while others suggest, “for you have exalted over all the heavens your name and your word.” The translation assumes an emendation of “your name” to “your heavens” (a construction that appears in Pss 8:3 and 144:5). The point is that God has been faithful to his promise and the reliability of that promise is apparent to all. For a fuller discussion of these options, see L. C. Allen, Psalms 101-150 (WBC), 244.

[12:11]  ³³ sn Jerub-Baal (יְרֻבַּעַל) is also known as Gideon (see Judg 6:32). The Book of Judges uses both names for him.

[12:11]  ³⁴ tc The MT has “Bedan” (בְּדָן) here (cf. KJV, NASB, CEV). But a deliverer by this name is not elsewhere mentioned in the OT. The translation follows the LXX and the Syriac Peshitta in reading “Barak.”

[12:11]  ³⁵ tc In the ancient versions there is some confusion with regard to these names, both with regard to the particular names selected for mention and with regard to the order in which they are listed. For example, the LXX has “Jerub-Baal, Barak, Jephthah, and Samuel.” But the Targum has “Gideon, Samson, Jephthah, and Samuel,” while the Syriac Peshitta has “Deborah, Barak, Gideon, Jephthah, and Samson.”

[14:33]  ³⁶ tn Grk “and James,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[15:34]  ³⁷ tn The repetition of the phrase “three o’clock” preserves the author’s rougher, less elegant style (cf. Matt 27:45-46; Luke 23:44). Although such stylistic matters are frequently handled differently in the translation, because the issue of synoptic literary dependence is involved here, it was considered important to reflect some of the stylistic differences among the synoptics in the translation, so that the English reader can be aware of them.

[15:34]  ³⁸ sn A quotation from Ps 22:1.

[15:2]  ³⁹ tn Here καί (kai) has been translated as “so” to indicate the implied result of previous action in the narrative.

[15:2]  ⁴⁰ sn “Are you the king of the Jews?” Pilate was interested in this charge because of its political implications of sedition against Rome.

[15:2]  ⁴¹ tn Grk “answering, he said to him.” The participle ἀποκριθείς (apokriqeis) is redundant, but the syntax of the phrase has been modified for clarity.

[15:2]  ⁴² sn The reply “You say so” is somewhat enigmatic, like Jesus’ earlier reply to the Jewish leadership (mentioned in Matt 26:64 and Luke 22:70).

[1:23]  ⁴³ tn BDAG 276 s.v. ἑδραῖος suggests “firm, steadfast.”

[1:23]  ⁴⁴ tn BDAG 639 s.v. μετακινέω suggests “without shifting from the hope” here.

[7:14]  ⁴⁵ tn Here καί (kai) has been translated as “so” to indicate the implied result of the previous question.

[7:14]  ⁴⁶ tn Though the expression “the answer” is not in the Greek text, it is clearly implied. Direct objects in Greek were frequently omitted when clear from the context.

[7:14]  ⁴⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[7:14]  ⁴⁸ tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation. Here καί (kai) has not been translated because of differences between Greek and English style.