Mazmur 10:1

Psalm 10 ¹ 

10:1 Why, Lord, do you stand far off?

Why do you pay no attention during times of trouble? ² 

Mazmur 32:6-7

32:6 For this reason every one of your faithful followers ³  should pray to you

while there is a window of opportunity. ⁴ 

Certainly ⁵  when the surging water ⁶  rises,

it will not reach them. ⁷ 

32:7 You are my hiding place;

you protect me from distress.

You surround me with shouts of joy from those celebrating deliverance. ⁸  (Selah)

Mazmur 46:1

Psalm 46 ⁹ 

For the music director; by the Korahites; according to the alamoth style; ¹⁰  a song.

46:1 God is our strong refuge; ¹¹ 

he is truly our helper in times of trouble. ¹² 

Mazmur 50:15

50:15 Pray to me when you are in trouble! ¹³ 

I will deliver you, and you will honor me!” ¹⁴ 

Mazmur 77:2

77:2 In my time of trouble I sought ¹⁵  the Lord.

I kept my hand raised in prayer throughout the night. ¹⁶ 

I ¹⁷  refused to be comforted.

Mazmur 91:15

91:15 When he calls out to me, I will answer him.

I will be with him when he is in trouble;

I will rescue him and bring him honor.

Mazmur 138:7

138:7 Even when I must walk in the midst of danger, ¹⁸  you revive me.

You oppose my angry enemies, ¹⁹ 

and your right hand delivers me.

Amsal 1:24-28

1:24 However, ²⁰  because ²¹  I called but you refused to listen, ²² 

because ²³  I stretched out my hand ²⁴  but no one paid attention,

1:25 because ²⁵  you neglected ²⁶  all my advice,

and did not comply ²⁷  with my rebuke,

1:26 so ²⁸  I myself will laugh ²⁹  when disaster strikes you, ³⁰ 

I will mock when what you dread ³¹  comes,

1:27 when what you dread ³²  comes like a whirlwind, ³³ 

and disaster strikes you ³⁴  like a devastating storm, ³⁵ 

when distressing trouble ³⁶  comes on you.

1:28 Then they will call to me, but I will not answer;

they will diligently seek ³⁷  me, but they will not find me.

Yesaya 26:16

26:16 O Lord, in distress they looked for you;

they uttered incantations because of your discipline. ³⁸ 

Yeremia 2:27-28

2:27 They say to a wooden idol, ³⁹  ‘You are my father.’

They say to a stone image, ‘You gave birth to me.’ ⁴⁰ 

Yes, they have turned away from me instead of turning to me. ⁴¹ 

Yet when they are in trouble, they say, ‘Come and save us!’

2:28 But where are the gods you made for yourselves?

Let them save you when you are in trouble.

The sad fact is that ⁴²  you have as many gods

as you have towns, Judah.

[10:1]  ¹ sn Psalm 10. Many Hebrew mss and the ancient Greek version (LXX) combine Psalms 9 and 10 into a single psalm. Taken in isolation, Psalm 10 is a petition for help in which the psalmist urges the Lord to deliver him from his dangerous enemies, whom he describes in vivid and terrifying detail. The psalmist concludes with confidence; he is certain that God’s justice will prevail.

[10:1]  ² tn Heb “you hide for times in trouble.” The interrogative “why” is understood by ellipsis; note the preceding line. The Hiphil verbal form “hide” has no expressed object. Some supply “your eyes” by ellipsis (see BDB 761 s.v. I עָלַם Hiph and HALOT 835 s.v. I עלם hif) or emend the form to a Niphal (“you hide yourself,” see BHS, note c; cf. NEB, NIV, NRSV).

[32:6]  ³ tn A “faithful follower” (חָסִיד, khasid) is one who does what is right in God’s eyes and remains faithful to God (see Pss 4:3; 12:1; 18:25; 31:23; 37:28; 86:2; 97:10).

[32:6]  ⁴ tn Heb “at a time of finding.” This may mean, “while there is time to ‘find’ [the Lord]” and seek his forgiveness (cf. NIV). Some emend the text by combining מְצֹא (mÿtso’, “finding”) with the following term רַק (raq, “only, surely”) and read either ר[וֹ]מָצ (matsor, “distress”; see Ps 31:22) or ק[וֹ]מָצ (matsoq, “hardship”; see Ps 119:143). In this case, one may translate “in a time of distress/hardship” (cf. NEB, NRSV).

[32:6]  ⁵ tn The Hebrew term רַק (raq) occasionally has an asseverative force.

[32:6]  ⁶ sn The surging water is here a metaphor for trouble that endangers one’s life.

[32:6]  ⁷ tn Heb “him.” The translation uses the plural “them” to agree with the plural “every one of your faithful followers” in the first line of v. 6.

[32:7]  ⁸ tn Heb “[with] shouts of joy of deliverance you surround me.”

[46:1]  ⁹ sn Psalm 46. In this so-called “Song Of Zion” God’s people confidently affirm that they are secure because the great warrior-king dwells within Jerusalem and protects it from the nations that cause such chaos in the earth. A refrain (vv. 7, 11) concludes the song’s two major sections.

[46:1]  ¹⁰ sn The meaning of the Hebrew term עֲלָמוֹת (alamoth, which means “young women”) is uncertain; perhaps it refers to a particular style of music. Cf. 1 Chr 15:20.

[46:1]  ¹¹ tn Heb “our refuge and strength,” which is probably a hendiadys meaning “our strong refuge” (see Ps 71:7). Another option is to translate, “our refuge and source of strength.”

[46:1]  ¹² tn Heb “a helper in times of trouble he is found [to be] greatly.” The perfect verbal form has a generalizing function here. The adverb מְאֹד (mÿ’od, “greatly”) has an emphasizing function.

[50:15]  ¹³ tn Heb “call [to] me in a day of trouble.”

[50:15]  ¹⁴ sn In vv. 7-15 the Lord makes it clear that he was not rebuking Israel because they had failed to offer sacrifices (v. 8a). On the contrary, they had been faithful in doing so (v. 8b). However, their understanding of the essence of their relationship with God was confused. Apparently they believed that he needed/desired such sacrifices and that offering them would ensure their prosperity. But the Lord owns all the animals of the world and did not need Israel’s meager sacrifices (vv. 9-13). Other aspects of the relationship were more important to the Lord. He desired Israel to be thankful for his blessings (v. 14a), to demonstrate gratitude for his intervention by repaying the vows they made to him (v. 14b), and to acknowledge their absolute dependence on him (v. 15a). Rather than viewing their sacrifices as somehow essential to God’s well-being, they needed to understand their dependence on him.

[77:2]  ¹⁵ tn Here the psalmist refers back to the very recent past, when he began to pray for divine help.

[77:2]  ¹⁶ tn Heb “my hand [at] night was extended and was not growing numb.” The verb נָגַר (nagar), which can mean “flow” in certain contexts, here has the nuance “be extended.” The imperfect form (תָפוּג, tafug, “to be numb”) is used here to describe continuous action in the past.

[77:2]  ¹⁷ tn Or “my soul.” The Hebrew term נֶפֶשׁ (nefesh) with a pronominal suffix is often equivalent to a pronoun, especially in poetry (see BDB 660 s.v. נֶפֶשׁ 4.a).

[138:7]  ¹⁸ tn Or “distress.”

[138:7]  ¹⁹ tn Heb “against the anger of my enemies you extend your hand.”

[1:24]  ²⁰ tn The term “however” does not appear in the Hebrew text, but is implied by the contrast between the offer in 1:23 and the accusation in 1:24-25. It is supplied in the translation for the sake of clarity.

[1:24]  ²¹ tn The particle יַעַן (ya’an, “because”) introduces a causal clause which forms part of an extended protasis; the apodosis is 1:26.

[1:24]  ²² tn The phrase “to listen” does not appear in the Hebrew but is supplied in the translation for the sake of clarity.

[1:24]  ²³ tn The term “because” does not appear in this line but is implied by the parallelism; it is supplied in the translation for clarity and smoothness.

[1:24]  ²⁴ sn This expression is a metonymy of adjunct; it is a gesture that goes with the appeal for some to approach.

[1:25]  ²⁵ tn Heb “and.”

[1:25]  ²⁶ tn The verb III פָּרַע means “to let go; to let alone” (BDB 828 s.v.). It can refer to unkempt hair of the head (Lev 10:6) or lack of moral restraint: “to let things run free” (Exod 32:25; Prov 28:19). Here it means “to avoid, neglect” the offer of wisdom (BDB 829 s.v. 2).

[1:25]  ²⁷ tn The verbs are characteristic perfects or indefinite pasts. For the word “comply, consent,” see 1:20.

[1:26]  ²⁸ tn The conclusion or apodosis is now introduced.

[1:26]  ²⁹ sn Laughing at the consequences of the fool’s rejection of wisdom does convey hardness against the fool; it reveals the folly of rejecting wisdom (e.g., Ps 2:4). It vindicates wisdom and the appropriateness of the disaster (D. Kidner, Proverbs [TOTC], 60).

[1:26]  ³⁰ tn Heb “at your disaster.” The 2nd person masculine singular suffix is either (1) a genitive of worth: “the disaster due you” or (2) an objective genitive: “disaster strikes you.” The term “disaster” (אֵיד, ’ed) often refers to final life-ending calamity (Prov 6:15; 24:22; BDB 15 s.v. 3). The preposition ב (bet) focuses upon time here.

[1:26]  ³¹ tn Heb “your dread” (so NASB); KJV “your fear”; NRSV “panic.” The 2nd person masculine singular suffix is a subjective genitive: “that which you dread.”

[1:27]  ³² tn Heb “your dread.” See note on 1:31.

[1:27]  ³³ sn The term “whirlwind” (NAB, NIV, NRSV; cf. TEV, NLT “storm”) refers to a devastating storm and is related to the verb שׁוֹא (sho’, “to crash into ruins”; see BDB 996 s.v. שׁוֹאָה). Disaster will come swiftly and crush them like a devastating whirlwind.

[1:27]  ³⁴ tn Heb “your disaster.” The 2nd person masculine singular suffix is an objective genitive: “disaster strikes you.”

[1:27]  ³⁵ tn Heb “like a storm.” The noun סוּפָה (sufah, “storm”) is often used in similes to describe sudden devastation (Isa 5:28; Hos 8:7; Amos 1:14).

[1:27]  ³⁶ tn Heb “distress and trouble.” The nouns “distress and trouble” mean almost the same thing so they may form a hendiadys. The two similar sounding terms צוּקָה (tsuqah) and צָרָה (tsarah) also form a wordplay (paronomasia) which also links them together.

[1:28]  ³⁷ tn Heb “look to.” The verb שָׁחַר (shakhar, “to look”) is used figuratively of intensely looking (=seeking) for deliverance out of trouble (W. L. Holladay, Concise Hebrew and Aramaic Lexicon, 366); cf. NLT “anxiously search for.” It is used elsewhere in parallelism with בָּקַשׁ (baqash, “to seek rescue”; Hos 5:15). It does not mean “to seek early” (cf. KJV) as is popularly taught due to etymological connections with the noun שַׁחַר (shakhar, “dawn”; so BDB 1007 s.v. שָׁחַר).

[26:16]  ³⁸ tn The meaning of this verse is unclear. It appears to read literally, “O Lord, in distress they visit you, they pour out [?] an incantation, your discipline to them.” פָּקַד (paqad) may here carry the sense of “seek with interest” (cf. Ezek 23:21 and BDB 823 s.v.) or “seek in vain” (cf. Isa 34:16), but it is peculiar for the Lord to be the object of this verb. צָקוּן (tsaqun) may be a Qal perfect third plural form from צוּק (tsuq, “pour out, melt”), though the verb is not used of pouring out words in its two other occurrences. Because of the appearance of צַר (tsar, “distress”) in the preceding line, it is tempting to emend the form to a noun and derive it from צוּק (“be in distress”) The term לַחַשׁ (lakhash) elsewhere refers to an incantation (Isa 3:3; Jer 8:17; Eccl 10:11) or amulet (Isa 3:20). Perhaps here it refers to ritualistic prayers or to magical incantations used to ward off evil.

[2:27]  ³⁹ tn Heb “wood…stone…”

[2:27]  ⁴⁰ sn The reference to wood and stone is, of course, a pejorative reference to idols made by human hands. See the next verse where reference is made to “the gods you have made.”

[2:27]  ⁴¹ tn Heb “they have turned [their] backs to me, not [their] faces.”

[2:28]  ⁴² tn This is an attempt to render the Hebrew particle כִּי (ki, “for, indeed”) contextually.