Discovery BoxPsalms 22:16
Context22:16 Yes, 1 wild dogs surround me –
a gang of evil men crowd around me;
like a lion they pin my hands and feet. 2
Psalms 42:7
Context42:7 One deep stream calls out to another 3 at the sound of your waterfalls; 4
all your billows and waves overwhelm me. 5
Psalms 69:1-2
ContextFor the music director; according to the tune of “Lilies;” 7 by David.
69:1 Deliver me, O God,
for the water has reached my neck. 8
69:2 I sink into the deep mire
where there is no solid ground; 9
I am in 10 deep water,
and the current overpowers me.
Psalms 116:3
Context116:3 The ropes of death tightened around me, 11
the snares 12 of Sheol confronted me.
I was confronted 13 with trouble and sorrow.
Job 16:12-13
Context16:12 I was in peace, and he has shattered me. 14
He has seized me by the neck and crushed me. 15
He has made me his target;
16:13 his archers 16 surround me.
Without pity 17 he pierces 18 my kidneys
and pours out my gall 19 on the ground.
Job 30:14-15
Context30:14 They come in as through a wide breach;
amid the crash 20 they come rolling in. 21
30:15 Terrors are turned loose 22 on me;
they drive away 23 my honor like the wind,
and like a cloud my deliverance has passed away.
Lamentations 3:5-7
Context3:5 He has besieged 24 and surrounded 25 me
with bitter hardship. 26
3:6 He has made me reside in deepest darkness 27
like those who died long ago.
ג (Gimel)
3:7 He has walled me in 28 so that I cannot get out;
he has weighted me down with heavy prison chains. 29
Matthew 27:39-44
Context27:39 Those 30 who passed by defamed him, shaking their heads 27:40 and saying, “You who can destroy the temple and rebuild it in three days, save yourself! 31 If you are God’s Son, come down 32 from the cross!” 27:41 In 33 the same way even the chief priests – together with the experts in the law 34 and elders 35 – were mocking him: 36 27:42 “He saved others, but he cannot save himself! He is the king of Israel! If he comes down 37 now from the cross, we will believe in him! 27:43 He trusts in God – let God, if he wants to, deliver him now 38 because he said, ‘I am God’s Son’!” 27:44 The 39 robbers who were crucified with him also spoke abusively to him. 40
[22:16] 2 tn Heb “like a lion, my hands and my feet.” This reading is often emended because it is grammatically awkward, but perhaps its awkwardness is by rhetorical design. Its broken syntax may be intended to convey the panic and terror felt by the psalmist. The psalmist may envision a lion pinning the hands and feet of its victim to the ground with its paws (a scene depicted in ancient Near Eastern art), or a lion biting the hands and feet. The line has been traditionally translated, “they pierce my hands and feet,” and then taken as foreshadowing the crucifixion of Christ. Though Jesus does appropriate the language of this psalm while on the cross (compare v. 1 with Matt 27:46 and Mark 15:34), the NT does not cite this verse in describing the death of Jesus. (It does refer to vv. 7-8 and 18, however. See Matt 27:35, 39, 43; Mark 15:24, 29; Luke 23:34; John 19:23-24.) If one were to insist on an emendation of כָּאֲרִי (ka’ariy, “like a lion”) to a verb, the most likely verbal root would be כָּרָה (karah, “dig”; see the LXX). In this context this verb could refer to the gnawing and tearing of wild dogs (cf. NCV, TEV, CEV). The ancient Greek version produced by Symmachus reads “bind” here, perhaps understanding a verbal root כרך, which is attested in later Hebrew and Aramaic and means “to encircle, entwine, embrace” (see HALOT 497-98 s.v. כרך and Jastrow 668 s.v. כָּרַךְ). Neither one of these proposed verbs can yield a meaning “bore, pierce.”
[42:7] 3 tn Heb “deep calls to deep.” The Hebrew noun תְּהוֹם (tÿhom) often refers to the deep sea, but here, where it is associated with Hermon, it probably refers to mountain streams. The word can be used of streams and rivers (see Deut 8:7; Ezek 31:4).
[42:7] 4 tn The noun צִנּוֹר (tsinnor, “waterfall”) occurs only here and in 2 Sam 5:8, where it apparently refers to a water shaft. The psalmist alludes to the loud rushing sound of mountain streams and cascading waterfalls. Using the poetic device of personification, he imagines the streams calling out to each other as they hear the sound of the waterfalls.
[42:7] 5 tn Heb “pass over me” (see Jonah 2:3). As he hears the sound of the rushing water, the psalmist imagines himself engulfed in the current. By implication he likens his emotional distress to such an experience.
[69:1] 6 sn Psalm 69. The psalmist laments his oppressed condition and asks the Lord to deliver him by severely judging his enemies.
[69:1] 7 tn Heb “according to lilies.” See the superscription to Ps 45.
[69:1] 8 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] 9 tn Heb “and there is no place to stand.”
[69:2] 10 tn Heb “have entered.”
[116:3] 11 tn Heb “surrounded me.”
[116:3] 12 tn The Hebrew noun מצר (“straits; distress”) occurs only here, Ps 118:5 and Lam 1:3. If retained, it refers to Sheol as a place where one is confined or severely restricted (cf. BDB 865 s.v. מֵצַר, “the straits of Sheol”; NIV “the anguish of the grave”; NRSV “the pangs of Sheol”). However, HALOT 624 s.v. מֵצַר suggests an emendation to מְצָדֵי (mÿtsadey, “snares of”), a rare noun attested in Job 19:6 and Eccl 7:26. This proposal, which is reflected in the translation, produces better parallelism with “ropes” in the preceding line.
[116:3] 13 tn The translation assumes the prefixed verbal form is a preterite. The psalmist recalls the crisis from which the Lord delivered him.
[16:12] 14 tn The verb פָּרַר (parar) means “to shake.” In the Hiphil it means “to break; to shatter” (5:12; 15:4). The Pilpel means “to break in pieces,” and in the Poel in Jer 23:29 “to smash up.” So Job was living at ease, and God shattered his life.
[16:12] 15 tn Here is another Pilpel, now from פָּצַץ (patsats) with a similar meaning to the other verb. It means “to dash into pieces” and even scatter the pieces. The LXX translates this line, “he took me by the hair of the head and plucked it out.”
[16:13] 16 tn The meaning of “his archers” is supported for רַבָּיו (rabbayv) in view of Jer 50:29. The LXX, Syriac, Vulgate, Targum Job, followed by several translations and commentators prefer “arrows.” They see this as a more appropriate figure without raising the question of who the archers might be (see 6:4). The point is an unnecessary distinction, for the figure is an illustration of the affliction that God has brought on him.
[16:13] 17 tn Heb “and he does not pity,” but the clause is functioning adverbially in the line.
[16:13] 18 tn The verb פָּלַח (palakh) in the Piel means “to pierce” (see Prov 7:23). A fuller comparison should be made with Lam 3:12-13.
[16:13] 19 tn This word מְרֵרָתִי (mÿrerati, “my gall”) is found only here. It is close to the form in Job 13:26, “bitter things.” In Job 20:14 it may mean “poison.” The thought is also found in Lam 2:11.
[30:14] 20 tn The MT has “under the crash,” with the idea that they rush in while the stones are falling around them (which is continuing the figure of the military attack). G. R. Driver took the expression to mean in a temporal sense “at the moment of the crash” (AJSL 52 [1935/36]: 163-64). Guillaume, drawing from Arabic, has “where the gap is made.”
[30:14] 21 tn The verb, the Hitpalpel of גָּלַל (galal), means “they roll themselves.” This could mean “they roll themselves under the ruins” (Dhorme), “they roll on like a storm” (Gordis), or “they roll on” as in waves of enemy attackers (see H. H. Rowley). This particular verb form is found only here (but see Amos 5:24).
[30:15] 22 tn The passive singular verb (Hophal) is used with a plural subject (see GKC 388 §121.b).
[30:15] 23 tc This translation assumes that “terrors” (in the plural) is the subject. Others emend the text in accordance with the LXX, which has, “my hope is gone like the wind.”
[3:5] 24 tn Heb “he has built against me.” The verb בָּנָה (banah, “to build”) followed by the preposition עַל (’al, “against”) often refers to the action of building siege-works against a city, that is, to besiege a city (e.g., Deut 20:2; 2 Kgs 25:1; Eccl 9:14; Jer 52:4; Ezek 4:2; 17:17; 21:27). Normally, an explicit accusative direct object is used (e.g., מָצוֹד [matsor] or מָצוֹדִים [matsorim]); however, here, the expression is used absolutely without an explicit accusative [BDB 124 s.v. בָּנָה 1a.η]).
[3:5] 25 tn The verb נָקַף (naqaf, “to surround”) refers to the military action of an army surrounding a besieged city by placing army encampments all around the city, to prevent anyone in the city from escaping (2 Kgs 6:14; 11:8; Pss 17:9; 88:18; Job 19:6).
[3:5] 26 tn Heb “with bitterness and hardship.” The nouns רֹאשׁ וּתְלָאָה (ro’sh utÿla’ah, lit. “bitterness and hardship”) function as adverbial accusatives of manner: “with bitterness and hardship.” The two nouns רֹאשׁ וּתְלָאָה (ro’sh utÿla’ah, “bitterness and hardship”) form a nominal hendiadys: the second retains its full nominal sense, while the first functions adverbially: “bitter hardship.” The noun II רֹאשׁ (ro’sh, “bitterness”) should not be confused with the common homonymic root I רֹאשׁ (ro’sh, “head”). The noun תְּלָאָה (tÿla’ah, “hardship”) is used elsewhere in reference to the distress of Israel in Egypt (Num 20:14), in the wilderness (Exod 18:8), and in exile (Neh 9:32).
[3:6] 27 tn The plural form of the noun מַחֲשַׁכִּים (makhashakkim, “darknesses”) is an example of the plural of intensity (see IBHS 122 §7.4.3a).
[3:7] 28 tn The verb גָּדַר (garad) has a two-fold range of meanings: (1) “to build up a wall” with stones, and (2) “to block a road” with a wall of stones. The imagery depicts the
[3:7] 29 tn Heb “he has made heavy my chains.”
[27:39] 30 tn Here δέ (de) has not been translated.
[27:40] 31 sn There is rich irony in the statements of those who were passing by, “save yourself!” and “come down from the cross!” In summary, they wanted Jesus to come down from the cross and save his physical life, but it was indeed his staying on the cross and giving his physical life that led to the fact that they could experience a resurrection from death to life.
[27:40] 32 tc ‡ Many important witnesses (א* A D pc it sy[s],p) read καί (kai, here with the force of “then”) before κατάβηθι (katabhqi, “come down”). The shorter reading may well be due to homoioarcton, but judging by the diverse external evidence (א2 B L W Θ 0250 Ë1,13 33 Ï lat) it is equally possible that the shorter reading is original (and is so considered for this translation). NA27 puts the καί in brackets, indicating doubts as to its authenticity.
[27:41] 33 tn Here καί (kai) has not been translated.
[27:41] 34 tn Or “with the scribes.” See the note on the phrase “experts in the law” in 2:4.
[27:41] 35 tn Only “chief priests” is in the nominative case; this sentence structure attempts to capture this emphasis.
[27:41] 36 tn Grk “Mocking him, the chief priests…said.”
[27:42] 37 tn Here the aorist imperative καταβάτω (katabatw) has been translated as a conditional imperative. This fits the pattern of other conditional imperatives (imperative + καί + future indicative) outlined by ExSyn 489.
[27:43] 38 sn An allusion to Ps 22:8.
[27:44] 39 tn Here δέ (de) has not been translated.
[27:44] 40 sn Matthew’s wording suggests that both of the criminals spoke abusively to him. If so, one of them quickly changed his attitude toward Jesus (see Luke 23:40-43).
