Psalms 38:11

38:11 Because of my condition, ¹  even my friends and acquaintances keep their distance; ² 

my neighbors stand far away. ³ 

Psalms 69:1-3

Psalm 69 ⁴ 

For the music director; according to the tune of “Lilies;” ⁵  by David.

69:1 Deliver me, O God,

for the water has reached my neck. ⁶ 

69:2 I sink into the deep mire

where there is no solid ground; ⁷ 

I am in ⁸  deep water,

and the current overpowers me.

69:3 I am exhausted from shouting for help;

my throat is sore; ⁹ 

my eyes grow tired of looking for my God. ¹⁰ 

Psalms 88:14-16

88:14 O Lord, why do you reject me,

and pay no attention to me? ¹¹ 

88:15 I am oppressed and have been on the verge of death since my youth. ¹² 

I have been subjected to your horrors and am numb with pain. ¹³ 

88:16 Your anger overwhelms me; ¹⁴ 

your terrors destroy me.

Isaiah 53:10

53:10 Though the Lord desired to crush him and make him ill,

once restitution is made, ¹⁵ 

he will see descendants and enjoy long life, ¹⁶ 

and the Lord’s purpose will be accomplished through him.

Matthew 26:37-38

26:37 He took with him Peter and the two sons of Zebedee, and became anguished and distressed. 26:38 Then he said to them, “My soul is deeply grieved, even to the point of death. Remain here and stay awake with me.”

Luke 22:44

22:44 And in his anguish ¹⁷  he prayed more earnestly, and his sweat was like drops of blood falling to the ground.] ¹⁸ 

Hebrews 5:7

5:7 During his earthly life ¹⁹  Christ ²⁰  offered ²¹  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.

[38:11]  ¹ tn Or “wound,” or “illness.”

[38:11]  ² tn Heb “stand [aloof].”

[38:11]  ³ tn Heb “and the ones near me off at a distance stand.”

[69:1]  ⁴ sn Psalm 69. The psalmist laments his oppressed condition and asks the Lord to deliver him by severely judging his enemies.

[69:1]  ⁵ tn Heb “according to lilies.” See the superscription to Ps 45.

[69:1]  ⁶ tn The Hebrew term נפשׁ (nefesh) here refers to the psalmist’s throat or neck. The psalmist compares himself to a helpless, drowning man.

[69:2]  ⁷ tn Heb “and there is no place to stand.”

[69:2]  ⁸ tn Heb “have entered.”

[69:3]  ⁹ tn Or perhaps “raw”; Heb “burned; enflamed.”

[69:3]  ¹⁰ tn Heb “my eyes fail from waiting for my God.” The psalmist has intently kept his eyes open, looking for God to intervene, but now his eyes are watery and bloodshot, impairing his vision.

[88:14]  ¹¹ tn Heb “[why] do you hide your face from me?”

[88:15]  ¹² tn Heb “and am dying from youth.”

[88:15]  ¹³ tn Heb “I carry your horrors [?].” The meaning of the Hebrew form אָפוּנָה (’afunah), which occurs only here in the OT, is unclear. It may be an adverb meaning “very much” (BDB 67 s.v.), though some prefer to emend the text to אָפוּגָה (’afugah, “I am numb”) from the verb פוּג (pug; see Pss 38:8; 77:2).

[88:16]  ¹⁴ tn Heb “passes over me.”

[53:10]  ¹⁵ tn The meaning of this line is uncertain. It reads literally, “if you/she makes, a reparation offering, his life.” The verb תָּשִׂים (tasim) could be second masculine singular,in which case it would have to be addressed to the servant or to God. However, the servant is only addressed once in this servant song (see 52:14a), and God either speaks or is spoken about in this servant song; he is never addressed. Furthermore, the idea of God himself making a reparation offering is odd. If the verb is taken as third feminine singular, then the feminine noun נֶפֶשׁ (nefesh) at the end of the line is the likely subject. In this case one can take the suffixed form of the noun as equivalent to a pronoun and translate, “if he [literally, “his life”] makes a reparation offering.”

[53:10]  ¹⁶ sn The idiomatic and stereotypical language emphasizes the servant’s restoration to divine favor. Having numerous descendants and living a long life are standard signs of divine blessing. See Job 42:13-16.

[22:44]  ¹⁷ tn Grk “And being in anguish.”

[22:44]  ¹⁸ 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.

[5:7]  ¹⁹ tn Grk “in the days of his flesh.”

[5:7]  ²⁰ tn Grk “he”; the referent (Christ) has been specified in the translation for clarity.

[5:7]  ²¹ tn Grk “who…having offered,” continuing the description of Christ from Heb 5:5-6.