A song of ascents. 8
130:1 From the deep water 9 I cry out to you, O Lord.
130:2 O Lord, listen to me! 10
Pay attention to 11 my plea for mercy!
ק (Qof)
3:55 I have called on your name, O Lord,
from the deepest pit. 12
3:56 You heard 13 my plea: 14
“Do not close your ears to my cry for relief!” 15
“I 16 called out to the Lord from my distress,
and he answered me; 17
from the belly of Sheol 18 I cried out for help,
and you heard my prayer. 19
1 tn Heb “and they seized him with hooks.”
2 tn Or “distress.”
3 tn Heb “he”; the referent (Manasseh) has been specified in the translation for clarity.
4 tn Heb “appeased the face of the
5 tn Or “greatly.”
6 tn Heb “fathers.”
7 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.
8 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.
9 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.
10 tn Heb “my voice.”
11 tn Heb “may your ears be attentive to the voice of.”
12 tn Heb “from a pit of lowest places.”
13 tn The verb could be understood as a precative, “hear my plea,” parallel to the following volitive verb, “do not close.”
14 tn Heb “my voice.”
15 tn The preposition ל (lamed) continues syntactically from “my plea” in the previous line (e.g. Ex 5:2; Josh 22:2; 1 Sam 8:7; 12:1; Jer 43:4).
16 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
17 tn Tg. Jonah 2:2 renders this interpretively: “and he heard my prayer.”
18 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.
19 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.
20 sn My name will be great among the nations. In what is clearly a strongly ironic shift of thought, the
21 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
22 sn Jesus, remember me is a statement of faith from the cross, as Jesus saves another even while he himself is dying. This man’s faith had shown itself when he rebuked the other thief. He hoped to be with Jesus sometime in the future in the kingdom.
23 tc ‡ The alternate readings of some
24 tn Grk “he.”
25 tn Grk “Truly (ἀμήν, amhn), I say to you.”
26 sn Jesus gives more than the criminal asked for, because the blessing will come today, not in the future. He will be among the righteous. See the note on today in 2:11.
27 sn In the NT, paradise is mentioned three times. Here it refers to the abode of the righteous dead. In Rev 2:7 it refers to the restoration of Edenic paradise predicted in Isa 51:3 and Ezek 36:35. In 2 Cor 12:4 it probably refers to the “third heaven” (2 Cor 12:2) as the place where God dwells.
28 sn Woman was a polite form of address (see BDAG 208-9 s.v. γυνή 1), similar to “Madam” or “Ma’am” used in English in different regions.
29 tn Grk “an hour.”
30 tn The verb is plural.
31 tn Grk “an hour.”
32 tn “Here” is not in the Greek text but is supplied to conform to contemporary English idiom.
33 sn See also John 4:27.
34 tn Or “as.” The object-complement construction implies either “as” or “to be.”
35 tn This is a double accusative construction of object and complement with τοιούτους (toioutous) as the object and the participle προσκυνοῦντας (proskunounta") as the complement.
36 tn Here πνεῦμα (pneuma) is understood as a qualitative predicate nominative while the articular θεός (qeos) is the subject.
37 tn Grk “It happened that when.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.
38 tn Grk “When our days were over.” L&N 67.71 has “ὅτε δὲ ἐγένετο ἡμᾶς ἐξαρτίσαι τὰς ἡμέρας ‘when we brought that time to an end’ or ‘when our time with them was over’ Ac 21:5.”
39 tn Grk “accompanying.” Due to the length and complexity of the Greek sentence, a new sentence was begun in the translation and the participle προπεμπόντων (propempontwn) translated as a finite verb.
40 tn Grk “city, and after.” Because of the length of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun.
41 sn On praying in Acts, see 1:14, 24; 2:47; 4:23; 6:6; 10:2; 12:5, 12; 13:3; 16:25.