Mazmur 18:4-6

18:4 The waves ¹  of death engulfed me,

the currents ²  of chaos ³  overwhelmed me. ⁴ 

18:5 The ropes of Sheol tightened around me, ⁵ 

the snares of death trapped me. ⁶ 

18:6 In my distress I called to the Lord;

I cried out to my God. ⁷ 

From his heavenly temple ⁸  he heard my voice;

he listened to my cry for help. ⁹ 

Mazmur 88:6-7

88:6 You place me in the lowest regions of the pit, ¹⁰ 

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)

Yunus 2:2-3

2:2 and said,

“I ¹¹  called out to the Lord from my distress,

and he answered me; ¹² 

from the belly of Sheol ¹³  I cried out for help,

and you heard my prayer. ¹⁴ 

2:3 You threw me ¹⁵  into the deep waters, ¹⁶ 

into the middle ¹⁷  of the sea; ¹⁸ 

the ocean current ¹⁹  engulfed ²⁰  me;

all the mighty waves ²¹  you sent ²²  swept ²³  over me. ²⁴ 

Markus 14:33-36

14:33 He took Peter, James, ²⁵  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.” 14:35 Going a little farther, he threw himself to the ground and prayed that if it were possible the hour would pass from him. 14:36 He said, “Abba, ²⁶  Father, all things are possible for you. Take this cup ²⁷  away from me. Yet not what I will, but what you will.”

Lukas 22:44

22:44 And in his anguish ²⁸  he prayed more earnestly, and his sweat was like drops of blood falling to the ground.] ²⁹ 

Ibrani 5:7

5:7 During his earthly life ³⁰  Christ ³¹  offered ³²  both requests and supplications, with loud cries and tears, to the one who was able to save him from death and he was heard because of his devotion.

[18:4]  ¹ tc Ps 18:4 reads “ropes,” while 2 Sam 22:5 reads “waves.” The reading of the psalm has been influenced by the next verse (note “ropes of Sheol”) and perhaps also by Ps 116:3 (where “ropes of death” appears, as here, with the verb אָפַף, ’afaf). However, the parallelism of v. 4 (note “currents” in the next line) favors the reading “waves.” While the verb אָפַף is used with “ropes” as subject in Ps 116:3, it can also be used with engulfing “waters” as subject (see Jonah 2:5). Death is compared to surging waters in v. 4 and to a hunter in v. 5.

[18:4]  ² tn The Hebrew noun נַחַל (nakhal) usually refers to a river or stream, but in this context the plural form likely refers to the currents of the sea (see vv. 15-16).

[18:4]  ³ tn The noun בְלִיַּעַל (vÿliyya’al) is used here as an epithet for death. Elsewhere it is a common noun meaning “wickedness, uselessness.” It is often associated with rebellion against authority and other crimes that result in societal disorder and anarchy. The phrase “man/son of wickedness” refers to one who opposes God and the order he has established. The term becomes an appropriate title for death, which, through human forces, launches an attack against God’s chosen servant.

[18:4]  ⁴ tn In this poetic narrative context the prefixed verbal form is best understood as a preterite indicating past tense, not an imperfect. (Note the perfect verbal form in the parallel/preceding line.) The verb בָּעַת (ba’at) sometimes by metonymy carries the nuance “frighten,” but the parallelism (see “engulfed”) favors the meaning “overwhelm” here.

[18:5]  ⁵ tn Heb “surrounded me.”

[18:5]  ⁶ tn Heb “confronted me.”

[18:6]  ⁷ 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]  ⁸ 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]  ⁹ 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.

[88:6]  ¹⁰ tn The noun בּוֹר (bor, “pit,” “cistern”) is sometimes used of the grave and/or the realm of the dead. See v. 4.

[2:2]  ¹¹ 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 Lord.

[2:2]  ¹² 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 Lord for help; he rescued me; I will give him thanks” – before elaborating on the nature and extent of the trouble (vv. 3-7a), mentioning the cry for help and the subsequent rescue (6b-7), and promising to give thanks (8-9). These elements, as well as much vocabulary and imagery found in Jonah’s prayer, appear also in other Hebrew psalms. With Jonah 2:1 compare, for example, Pss 18:6; 22:24; 81:7; 116:1-4; 120:1; 130:1-2; Lam 3:55-56. These references and others indicate that Jonah was familiar with prayers used in worship at the temple in Jerusalem; he knew “all the right words.” Consider also Ps 107 with Jonah as a whole.

[2:2]  ¹³ 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]  ¹⁴ 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]  ¹⁵ 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]  ¹⁶ tn Heb “the deep” (so KJV, NAB, NASB, NIV, NRSV); NLT “into the ocean depths.”

[2:3]  ¹⁷ tn Heb “heart” (so many English versions); CEV “to the (+ very TEV) bottom of the sea.”

[2:3]  ¹⁸ 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]  ¹⁹ 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]  ²⁰ tn Heb “surrounded” (so NRSV); NAB “enveloped.”

[2:3]  ²¹ 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]  ²² 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]  ²³ tn Heb “crossed”; KJV, NAB, NASB, NRSV “passed.”

[2:3]  ²⁴ 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.

[14:33]  ²⁵ 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.

[14:36]  ²⁶ tn The word means “Father” in Aramaic.

[14:36]  ²⁷ sn This cup alludes to the wrath of God that Jesus would experience (in the form of suffering and death) for us. See Ps 11:6; 75:8-9; Isa 51:17, 19, 22 for this figure.

[22:44]  ²⁸ tn Grk “And being in anguish.”

[22:44]  ²⁹ tc Several important Greek mss (Ì⁷⁵ א¹ A B N T W 579 1071*) along with diverse and widespread versional witnesses lack 22:43-44. In addition, the verses are placed after Matt 26:39 by ˹³. Floating texts typically suggest both spuriousness and early scribal impulses to regard the verses as historically authentic. These verses are included in א*^,2 D L Θ Ψ 0171 ˹ Ï lat Ju Ir Hipp Eus. However, a number of mss mark the text with an asterisk or obelisk, indicating the scribe’s assessment of the verses as inauthentic. At the same time, these verses generally fit Luke’s style. Arguments can be given on both sides about whether scribes would tend to include or omit such comments about Jesus’ humanity and an angel’s help. But even if the verses are not literarily authentic, they are probably historically authentic. This is due to the fact that this text was well known in several different locales from a very early period. Since there are no synoptic parallels to this account and since there is no obvious reason for adding these words here, it is very likely that such verses recount a part of the actual suffering of our Lord. Nevertheless, because of the serious doubts as to these verses’ authenticity, they have been put in brackets. For an important discussion of this problem, see B. D. Ehrman and M. A. Plunkett, “The Angel and the Agony: The Textual Problem of Luke 22:43-44,” CBQ 45 (1983): 401-16.

[22:44]  sn Angelic aid is noted elsewhere in the gospels: Matt 4:11 = Mark 1:13.

[5:7]  ³⁰ tn Grk “in the days of his flesh.”

[5:7]  ³¹ tn Grk “he”; the referent (Christ) has been specified in the translation for clarity.

[5:7]  ³² tn Grk “who…having offered,” continuing the description of Christ from Heb 5:5-6.