Psalms 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 

Psalms 44:22-23

44:22 Yet because of you ³  we are killed all day long;

we are treated like ⁴  sheep at the slaughtering block. ⁵ 

44:23 Rouse yourself! Why do you sleep, O Lord?

Wake up! ⁶  Do not reject us forever!

Isaiah 51:9-10

51:9 Wake up! Wake up!

Clothe yourself with strength, O arm of the Lord! ⁷ 

Wake up as in former times, as in antiquity!

Did you not smash ⁸  the Proud One? ⁹ 

Did you not ¹⁰  wound the sea monster? ¹¹ 

51:10 Did you not dry up the sea,

the waters of the great deep?

Did you not make ¹²  a path through the depths of the sea,

so those delivered from bondage ¹³  could cross over?

Mark 4:38-39

4:38 But ¹⁴  he was in the stern, sleeping on a cushion. They woke him up and said to him, “Teacher, don’t you care that we are about to die?” 4:39 So ¹⁵  he got up and rebuked ¹⁶  the wind, and said to the sea, ¹⁷  “Be quiet! Calm down!” Then ¹⁸  the wind stopped, and it was dead calm.

Luke 8:24

8:24 They ¹⁹  came ²⁰  and woke him, saying, “Master, Master, ²¹  we are about to die!” So ²²  he got up and rebuked ²³  the wind and the raging waves; ²⁴  they died down, and it was calm.

[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).

[44:22]  ³ tn The statement “because of you” (1) may simply indicate that God is the cause of the Israelites’ defeat (see vv. 9-14, where the nation’s situation is attributed directly to God’s activity, and cf. NEB, NRSV), or (2) it may suggest they suffer because of their allegiance to God (see Ps 69:7 and Jer 15:15). In this case one should translate, “for your sake” (cf. NASB, NIV). The citation of this verse in Rom 8:36 follows the LXX (Ps 43:23 LXX), where the Greek term ἕνεκεν (Jeneken; LXX ἕνεκα) may likewise mean “because of” or “for the sake of” (BDAG 334 s.v. ἕνεκα 1).

[44:22]  ⁴ tn Or “regarded as.”

[44:22]  ⁵ tn Heb “like sheep of slaughtering,” that is, sheep destined for slaughter.

[44:23]  ⁶ sn Wake up! See Ps 35:23.

[51:9]  ⁷ tn The arm of the Lord is a symbol of divine military power. Here it is personified and told to arouse itself from sleep and prepare for action.

[51:9]  ⁸ tn Heb “Are you not the one who smashed?” The feminine singular forms agree grammatically with the feminine noun “arm.” The Hebrew text has ַהמַּחְצֶבֶת (hammakhtsevet), from the verbal root חָצַב (khatsav, “hew, chop”). The Qumran scroll 1QIsa^a has, probably correctly, המחצת, from the verbal root מָחַץ (makhats, “smash”) which is used in Job 26:12 to describe God’s victory over “the Proud One.”

[51:9]  ⁹ tn This title (רַהַב, rahav, “proud one”) is sometimes translated as a proper name: “Rahab” (cf. NAB, NASB, NIV, NRSV). It is used here of a symbolic sea monster, known elsewhere in the Bible and in Ugaritic myth as Leviathan. This sea creature symbolizes the forces of chaos that seek to destroy the created order. In the Bible “the Proud One” opposes God’s creative work, but is defeated (see Job 26:12; Ps 89:10). Here the title refers to Pharaoh’s Egyptian army that opposed Israel at the Red Sea (see v. 10, and note also Isa 30:7 and Ps 87:4, where the title is used of Egypt).

[51:9]  ¹⁰ tn The words “did you not” are understood by ellipsis (note the preceding line). The rhetorical questions here and in v. 10 expect the answer, “Yes, you certainly did!”

[51:9]  ¹¹ tn Hebrew תַּנִּין (tannin) is another name for the symbolic sea monster. See the note at 27:1. In this context the sea creature represents Egypt. See the note on the title “Proud One” earlier in this verse.

[51:10]  ¹² tn The Hebrew text reads literally, “Are you not the one who dried up the sea, the waters of the great deep, who made…?”

[51:10]  ¹³ tn Heb “the redeemed” (so ASV, NASB, NIV, NRSV); KJV “the ransomed.”

[4:38]  ¹⁴ tn Grk “And.” Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[4:39]  ¹⁵ tn Grk “And.” Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.

[4:39]  ¹⁶ tn Or “commanded” (often with the implication of a threat, L&N 33.331).

[4:39]  ¹⁷ 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 wind and the sea he was making a statement about who he was.

[4:39]  ¹⁸ tn Grk “And.” Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[8:24]  ¹⁹ tn Here δέ (de) has not been translated.

[8:24]  ²⁰ tn The participle προσελθόντες (proselqonte") has been translated as a finite verb due to requirements of contemporary English style.

[8:24]  ²¹ tn The double vocative shows great emotion.

[8:24]  ²² tn Here δέ (de) has been translated as “so” to indicate the connection to the preceding events.

[8:24]  ²³ tn Or “commanded” (often with the implication of a threat, L&N 33.331).

[8:24]  ²⁴ 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 wind and the raging waves he was making a statement about who he was.