Psalms 42:6

42:6 I am depressed, ¹ 

so I will pray to you while I am trapped here in the region of the upper Jordan, ² 

from Hermon, ³  from Mount Mizar. ⁴ 

Psalms 139:9-10

139:9 If I were to fly away ⁵  on the wings of the dawn, ⁶ 

and settle down on the other side ⁷  of the sea,

139:10 even there your hand would guide me,

your right hand would grab hold of me.

Deuteronomy 4:29

4:29 But if you seek the Lord your God from there, you will find him, if, indeed, you seek him with all your heart and soul. ⁸ 

Jonah 2:2-4

2:2 and said,

“I ⁹  called out to the Lord from my distress,

and he answered me; ¹⁰ 

from the belly of Sheol ¹¹  I cried out for help,

and you heard my prayer. ¹² 

2:3 You threw me ¹³  into the deep waters, ¹⁴ 

into the middle ¹⁵  of the sea; ¹⁶ 

the ocean current ¹⁷  engulfed ¹⁸  me;

all the mighty waves ¹⁹  you sent ²⁰  swept ²¹  over me. ²² 

2:4 I thought ²³  I had been banished from your sight, ²⁴ 

that I would never again ²⁵  see your holy temple! ²⁶ 

[42:6]  ¹ tn Heb “my God, upon me my soul bows down.” As noted earlier, “my God” belongs with the end of v. 6.

[42:6]  ² tn Heb “therefore I will remember you from the land of Jordan.” “Remember” is here used metonymically for prayer (see vv. 8-9). As the next line indicates, the region of the upper Jordan, where the river originates, is in view.

[42:6]  ³ tc Heb “Hermons.” The plural form of the name occurs only here in the OT. Some suggest the plural refers to multiple mountain peaks (cf. NASB) or simply retain the plural in the translation (cf. NEB), but the final mem (ם) is probably dittographic (note that the next form in the text begins with the letter mem) or enclitic. At a later time it was misinterpreted as a plural marker and vocalized accordingly.

[42:6]  ⁴ tn The Hebrew term מִצְעָר (mits’ar) is probably a proper name (“Mizar”), designating a particular mountain in the Hermon region. The name appears only here in the OT.

[139:9]  ⁵ tn Heb “rise up.”

[139:9]  ⁶ sn On the wings of the dawn. This personification of the “dawn” may find its roots in mythological traditions about the god Shachar, whose birth is described in an Ugaritic myth (see G. R. Driver, Canaanite Myths and Legends, 126) and who is mentioned in Isa 14:12 as the father of Helel.

[139:9]  ⁷ tn Heb “at the end.”

[4:29]  ⁸ tn Or “mind and being.” See Deut 6:5.

[2:2]  ⁹ 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 Lord.

[2:2]  ¹⁰ tn Tg. Jonah 2:2 renders this interpretively: “and he heard my prayer.”

[2:2]  ¹¹ 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.

[2:2]  ¹² 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.

[2:3]  ¹³ tn Or “You had thrown me.” Verse 3 begins the detailed description of Jonah’s plight, which resulted from being thrown into the sea.

[2:3]  ¹⁴ tn Heb “the deep” (so KJV, NAB, NASB, NIV, NRSV); NLT “into the ocean depths.”

[2:3]  ¹⁵ tn Heb “heart” (so many English versions); CEV “to the (+ very TEV) bottom of the sea.”

[2:3]  ¹⁶ tc The BHS editors suggest deleting either מְצוּלָה (mÿtsulah, “into the deep”) or בִּלְבַב יַמִּים (bilvav yammim, “into the heart of the sea”). They propose that one or the other is a scribal gloss on the remaining term. However, the use of an appositional phrase within a poetic colon is not unprecedented in Hebrew poetry. The MT is therefore best retained.

[2:3]  ¹⁷ tn Or “the stream”; KJV, ASV, NRSV “the flood.” The Hebrew word נָהָר (nahar) is used in parallel with יַם (yam, “sea”) in Ps 24:2 (both are plural) to describe the oceans of the world and in Ps 66:6 to speak of the sea crossed by Israel in the exodus from Egypt.

[2:3]  ¹⁸ tn Heb “surrounded” (so NRSV); NAB “enveloped.”

[2:3]  ¹⁹ tn Heb “your breakers and your waves.” This phrase is a nominal hendiadys; the first noun functions as an attributive adjective modifying the second noun: “your breaking waves.”

[2:3]  ²⁰ tn Heb “your… your…” The 2nd person masculine singular suffixes on מִשְׁבָּרֶיךָ וְגַלֶּיךָ (mishbarekha vÿgallekha, “your breakers and your waves”) function as genitives of source. Just as God had hurled a violent wind upon the sea (1:4) and had sovereignly sent the large fish to swallow him (1:17 [2:1 HT]), Jonah viewed God as sovereignly responsible for afflicting him with sea waves that were crashing upon his head, threatening to drown him. Tg. Jonah 2:3 alters the 2nd person masculine singular suffixes to 3rd person masculine singular suffixes to make them refer to the sea and not to God, for the sake of smoothness: “all the gales of the sea and its billows.”

[2:3]  ²¹ tn Heb “crossed”; KJV, NAB, NASB, NRSV “passed.”

[2:3]  ²² sn Verses 3 and 5 multiply terms describing Jonah’s watery plight. The images used in v. 3 appear also in 2 Sam 22:5-6; Pss 42:7; 51:11; 69:1-2, 14-15; 88:6-7; 102:10.

[2:4]  ²³ tn Heb “And I said.” The verb אָמַר (’amar, “to say”) is sometimes used to depict inner speech and thoughts of a character (HALOT 66 s.v. אמר 4; BDB 56 s.v. אָמַר 2; e.g., Gen 17:17; Ruth 4:4; 1 Sam 20:26; Esth 6:6). While many English versions render this “I said” (KJV, NKJV, NAB, ASV, NASB, NIV, NLT), several nuance it “I thought” (JPS, NJPS, NEB, REB, NJB, TEV, CEV).

[2:4]  ²⁴ tn Or “I have been expelled from your attention”; Heb “from in front of your eyes.” See also Ps 31:22; Lam 3:54-56.

[2:4]  ²⁵ tc Or “Yet I will look again to your holy temple” or “Surely I will look again to your holy temple.” The MT and the vast majority of ancient textual witnesses vocalize consonantal אך (’kh) as the adverb אַךְ (’akh) which functions as an emphatic asseverative “surely” (BDB 36 s.v. אַךְ 1) or an adversative “yet, nevertheless” (BDB 36 s.v. אַךְ 2; so Tg. Jonah 2:4: “However, I shall look again upon your holy temple”). These options understand the line as an expression of hopeful piety. As a positive statement, Jonah expresses hope that he will live to return to worship in Jerusalem. It may be a way of saying, “I will pray for help, even though I have been banished” (see v. 8; cf. Dan 6:10). The sole dissenter is the Greek recension of Theodotion which reads the interrogative πῶς (pws, “how?”) which reflects an alternate vocalization tradition of אֵךְ (’ekh) – a defectively written form of אֵיךְ (’ekh, “how?”; BDB 32 s.v. אֵיךְ 1). This would be translated, “How shall I again look at your holy temple?” (cf. NRSV). Jonah laments that he will not be able to worship at the temple in Jerusalem again – this is a metonymical statement (effect for cause) that he feels certain that he is about to die. It continues the expression of Jonah’s distress and separation from the Lord, begun in v. 2 and continued without relief in vv. 3-7a. The external evidence favors the MT; however, internal evidence seems to favor the alternate vocalization tradition reflected in Theodotion for four reasons. First, the form of the psalm is a declarative praise in which Jonah begins with a summary praise (v. 2), continues by recounting his past plight
(vv. 3-6a) and the Lord’s intervention (vv. 6b-7), and concludes with a lesson (v. 8) and vow to praise (v. 9). So the statement with אֵךְ in v. 4 falls within the plight – not within a declaration of confidence. Second, while the poetic parallelism of v. 4 could be antithetical (“I have been banished from your sight, yet I will again look to your holy temple”),
synonymous parallelism fits the context of the lament better (“I have been banished from your sight; Will I ever again see your holy temple?”). Third, אֵךְ is the more difficult vocalization because it is a defectively written form of אֵיךְ (“how?”) and therefore easily confused with אַךְ (“surely” or “yet, nevertheless”). Fourth, nothing in the first half of the psalm reflects any inkling of confidence on the part of Jonah that he would be delivered from imminent death. In fact, Jonah states in v. 7 that he did not turn to God in prayer until some time later when he was on the very brink of death.

[2:4]  ²⁶ tn Heb “Will I ever see your holy temple again?” The rhetorical question expresses denial: Jonah despaired of ever seeing the temple again.