8:1 But God remembered 1 Noah and all the wild animals and domestic animals that were with him in the ark. God caused a wind to blow over 2 the earth and the waters receded.
38:22 Have you entered the storehouse 11 of the snow,
or seen the armory 12 of the hail,
78:26 He brought the east wind through the sky,
and by his strength led forth the south wind.
135:7 He causes the clouds to arise from the end of the earth,
makes lightning bolts accompany the rain,
and brings the wind out of his storehouses.
147:18 He then orders it all to melt; 13
he breathes on it, 14 and the water flows.
1 tn The Hebrew word translated “remembered” often carries the sense of acting in accordance with what is remembered, i.e., fulfilling covenant promises (see B. S. Childs, Memory and Tradition in Israel [SBT], especially p. 34).
2 tn Heb “to pass over.”
3 tn The clause begins וַיהוָה (va’adonay [vayhvah], “Now Yahweh….”). In contrast to a normal sequence, this beginning focuses attention on Yahweh as the subject of the verb.
4 tn The verb נָהַג (nahag) means “drive, conduct.” It is elsewhere used for driving sheep, leading armies, or leading in processions.
5 tn Heb “and all the night.”
6 tn The text does not here use ordinary circumstantial clause constructions; rather, Heb “the morning was, and the east wind carried the locusts.” It clearly means “when it was morning,” but the style chosen gives a more abrupt beginning to the plague, as if the reader is in the experience – and at morning, the locusts are there!
7 tn The verb here is a past perfect, indicting that the locusts had arrived before the day came.
8 tn Or perhaps “sea wind,” i.e., a wind off the Mediterranean.
9 tn The Hebrew name here is יַם־סוּף (Yam Suf), sometimes rendered “Reed Sea” or “Sea of Reeds.” The word סוּף is a collective noun that may have derived from an Egyptian name for papyrus reeds. Many English versions have used “Red Sea,” which translates the name that ancient Greeks used: ejruqrav qalavssa (eruqra qalassa).
10 tn Or “drove the sea back” (NIV, NCV, NRSV, TEV). The verb is simply the Hiphil of הָלַךְ (halakh, “to walk, go”). The context requires that it be interpreted along the lines of “go back, go apart.”
11 sn Snow and ice are thought of as being in store, brought out by God for specific purposes, such as times of battle (see Josh 10:11; Exod 9:2ff.; Isa 28:17; Isa 30:30; and Ps 18:12 [13]).
12 tn The same Hebrew term (אוֹצָר, ’otsar), has been translated “storehouse” in the first line and “armory” in the second. This has been done for stylistic variation, but also because “hail,” as one of God’s “weapons” (cf. the following verse) suggests military imagery; in this context the word refers to God’s “ammunition dump” where he stockpiles hail.
13 tn Heb “he sends his word and melts them.”
14 tn Heb “he blows his breath.”
15 tn The disjunctive construction of vav + nonverb followed by a nonpreterite marks a strong contrast in the narrative action (וַיהוָה הֵטִיל, vayhvah hetil; “But the Lord hurled…”).
16 tn The Hiphil of טוּל (tul, “to hurl”) is used here and several times in this episode for rhetorical emphasis (see vv. 5 and 15).
17 tn Heb “great.” Typically English versions vary the adjective here and before “tempest” to avoid redundancy: e.g., KJV, ASV, NRSV “great...mighty”; NAB “violent…furious”; NIV “great…violent”; NLT “powerful…violent.”
18 tn Heb “great.”
19 tn The nonconsecutive construction of vav + nonverb followed by nonpreterite is used to emphasize this result clause (וְהָאֳנִיָּה חִשְּׁבָה לְהִשָׁבֵר, vÿha’oniyyah khishvah lÿhishaver; “that the ship threatened to break up”).
20 tn Heb “the ship seriously considered breaking apart.” The use of חָשַׁב (khashav, “think”) in the Piel (“to think about; to seriously consider”) personifies the ship to emphasize the ferocity of the storm. The lexicons render the clause idiomatically: “the ship was about to be broken up” (BDB 363 s.v. חָשַׁב 2; HALOT 360 s.v. חשׁב).
21 tn Or “appointed.” See preceding note on v. 7.
22 tc The MT adjective חֲרִישִׁית (kharishit, “autumnal”) is a hapax legomenon with an unclear meaning (BDB 362 s.v. חֲרִישִׁי); therefore, the BHS editors propose a conjectural emendation to the adjective חֲרִיפִית (kharifit, “autumnal”) from the noun חֹרֶף (khoref, “autumn”; see BDB 358 s.v. חרֶף). However, this emendation would also create a hapax legomenon and it would be no more clear than relating the MT’s חֲרִישִׁית to I חָרַשׁ (kharash, “to plough” [in autumn harvest]).
23 tn Heb “attacked” or “smote.”
24 tn Heb “he asked his soul to die.”
25 tn Heb “better my death than my life.”
26 tn Grk “And.” Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
27 tn Or “commanded” (often with the implication of a threat, L&N 33.331).
28 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 winds and the sea he was making a statement about who he was.
29 tn It is difficult to know whether ἄνθρωποι (anqrwpoi) should be translated as “men” or “people” (in a generic sense) here. At issue is whether (1) only the Twelve were with Jesus in the boat, as opposed to other disciples (cf. v. 23), and (2) whether any of those other disciples would have been women. The issue is complicated further by the parallel in Mark (4:35-41), where the author writes (4:36) that other boats accompanied them on this journey.
30 tn Grk “the men were amazed, saying.” The participle λέγοντες (legontes) has been translated as a finite verb to make the sequence of events clear in English.
31 sn Jesus’ authority over creation raised a question for the disciples about his identity (What sort of person is this?). This verse shows that the disciples followed Jesus even though they did not know all about him yet.