Psalms 69:2

69:2 I sink into the deep mire

where there is no solid ground; ¹ 

I am in ²  deep water,

and the current overpowers me.

Psalms 69:14-15

69:14 Rescue me from the mud! Don’t let me sink!

Deliver me ³  from those who hate me,

from the deep water!

69:15 Don’t let the current overpower me!

Don’t let the deep swallow me up!

Don’t let the pit ⁴  devour me! ⁵ 

Psalms 18:4

18:4 The waves ⁶  of death engulfed me,

the currents ⁷  of chaos ⁸  overwhelmed me. ⁹ 

Psalms 42:7

42:7 One deep stream calls out to another ¹⁰  at the sound of your waterfalls; ¹¹ 

all your billows and waves overwhelm me. ¹² 

Isaiah 28:17

28:17 I will make justice the measuring line,

fairness the plumb line;

hail will sweep away the unreliable refuge, ¹³ 

the floodwaters will overwhelm the hiding place.

Isaiah 43:2

43:2 When you pass through the waters, I am with you;

when you pass ¹⁴  through the streams, they will not overwhelm you.

When you walk through the fire, you will not be burned;

the flames will not harm ¹⁵  you.

Lamentations 3:54

3:54 The waters closed over my head;

I thought ¹⁶  I was about to die. ¹⁷ 

Jonah 2:3-5

2:3 You threw me ¹⁸  into the deep waters, ¹⁹ 

into the middle ²⁰  of the sea; ²¹ 

the ocean current ²²  engulfed ²³  me;

all the mighty waves ²⁴  you sent ²⁵  swept ²⁶  over me. ²⁷ 

2:4 I thought ²⁸  I had been banished from your sight, ²⁹ 

that I would never again ³⁰  see your holy temple! ³¹ 

2:5 Water engulfed me up to my neck; ³² 

the deep ocean ³³  surrounded me;

seaweed ³⁴  was wrapped around my head.

Revelation 12:15-16

12:15 Then ³⁵  the serpent spouted water like a river out of his mouth after the woman in an attempt to ³⁶  sweep her away by a flood, 12:16 but ³⁷  the earth came to her rescue; ³⁸  the ground opened up ³⁹  and swallowed the river that the dragon had spewed from his mouth.

Revelation 17:15

17:15 Then ⁴⁰  the angel ⁴¹  said to me, “The waters you saw (where the prostitute is seated) are peoples, multitudes, ⁴²  nations, and languages.

[69:2]  ¹ tn Heb “and there is no place to stand.”

[69:2]  ² tn Heb “have entered.”

[69:14]  ³ tn Heb “let me be delivered.”

[69:15]  ⁴ tn Heb “well,” which here symbolizes the place of the dead (cf. Ps 55:23).

[69:15]  ⁵ tn Heb “do not let the well close its mouth upon me.”

[18:4]  ⁶ tc Ps 18:4 reads “ropes,” while 2 Sam 22:5 reads “waves.” The reading of the psalm has been influenced by the next verse (note “ropes of Sheol”) and perhaps also by Ps 116:3 (where “ropes of death” appears, as here, with the verb אָפַף, ’afaf). However, the parallelism of v. 4 (note “currents” in the next line) favors the reading “waves.” While the verb אָפַף is used with “ropes” as subject in Ps 116:3, it can also be used with engulfing “waters” as subject (see Jonah 2:5). Death is compared to surging waters in v. 4 and to a hunter in v. 5.

[18:4]  ⁷ tn The Hebrew noun נַחַל (nakhal) usually refers to a river or stream, but in this context the plural form likely refers to the currents of the sea (see vv. 15-16).

[18:4]  ⁸ tn The noun בְלִיַּעַל (vÿliyya’al) is used here as an epithet for death. Elsewhere it is a common noun meaning “wickedness, uselessness.” It is often associated with rebellion against authority and other crimes that result in societal disorder and anarchy. The phrase “man/son of wickedness” refers to one who opposes God and the order he has established. The term becomes an appropriate title for death, which, through human forces, launches an attack against God’s chosen servant.

[18:4]  ⁹ tn In this poetic narrative context the prefixed verbal form is best understood as a preterite indicating past tense, not an imperfect. (Note the perfect verbal form in the parallel/preceding line.) The verb בָּעַת (ba’at) sometimes by metonymy carries the nuance “frighten,” but the parallelism (see “engulfed”) favors the meaning “overwhelm” here.

[42:7]  ¹⁰ 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]  ¹¹ 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]  ¹² 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.

[28:17]  ¹³ tn Heb “[the] refuge, [the] lie.” See v. 15.

[43:2]  ¹⁴ tn The verb is understood by ellipsis (note the preceding line).

[43:2]  ¹⁵ tn Heb “burn” (so NASB); NAB, NRSV, NLT “consume”; NIV “set you ablaze.”

[3:54]  ¹⁶ tn Heb “I said,” meaning “I said to myself” = “I thought.”

[3:54]  ¹⁷ tn Heb “I was about to be cut off.” The verb נִגְזָרְתִּי (nigzarti), Niphal perfect 1st person common singular from גָּזַר (gazar, “to be cut off”), functions in an ingressive sense: “about to be cut off.” It is used in reference to the threat of death (e.g., Ezek 37:11). To be “cut off” from the hand of the living means to experience death (Ps 88:6).

[2:3]  ¹⁸ 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]  ¹⁹ tn Heb “the deep” (so KJV, NAB, NASB, NIV, NRSV); NLT “into the ocean depths.”

[2:3]  ²⁰ tn Heb “heart” (so many English versions); CEV “to the (+ very TEV) bottom of the sea.”

[2:3]  ²¹ 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]  ²² 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]  ²³ tn Heb “surrounded” (so NRSV); NAB “enveloped.”

[2:3]  ²⁴ 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]  ²⁵ 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]  ²⁶ tn Heb “crossed”; KJV, NAB, NASB, NRSV “passed.”

[2:3]  ²⁷ 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]  ²⁸ 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]  ²⁹ 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]  ³⁰ 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]  ³¹ tn Heb “Will I ever see your holy temple again?” The rhetorical question expresses denial: Jonah despaired of ever seeing the temple again.

[2:5]  ³² tn Heb “as far as the throat.” The noun נֶפֶשׁ (nefesh) refers sometimes to the throat or neck (Pss 69:1[2]; 105:18; 124:4, 5; Isa 5:14; HALOT 712 s.v. נֶפֶשׁ 2). The water was up to Jonah’s neck (and beyond), so that his life was in great danger (cf. Ps 69:1).

[2:5]  ³³ tn Or “the deep; the abyss” (תְּהוֹם, tÿhom). The simple “ocean” is perhaps too prosaic, since this Hebrew word has primeval connections (Gen 1:2; 7:11; 8:2; Prov 8:27-28) and speaks of the sea at its vastest (Job 38:16-18; Ps 36:6; 104:5-9).

[2:5]  ³⁴ tc The consonantal form סוף (svf) is vocalized by the MT as סוּף (suf, “reed”) but the LXX’s ἐσχάτη (escath, “end”) reflects a vocalization of סוֹף (sof, “end”). The reading in Tg. Jonah 2:5 interpreted this as a reference to the Reed Sea (also known as the Red Sea). In fact, the Jewish Midrash known as Pirqe Rabbi Eliezer 10 states that God showed Jonah the way by which the Israelites had passed through the Red Sea. The MT vocalization tradition is preferred.

[12:15]  ³⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[12:15]  ³⁶ tn Grk “so that he might make her swept away.”

[12:16]  ³⁷ tn Here καί (kai) has been translated as “but” to indicate the contrast present here.

[12:16]  ³⁸ tn Grk “the earth helped the woman.”

[12:16]  ³⁹ tn Grk “the earth opened its mouth” (a metaphor for the ground splitting open).

[17:15]  ⁴⁰ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[17:15]  ⁴¹ tn Grk “he”; the referent (the angel) has been specified in the translation for clarity.

[17:15]  ⁴² tn Grk “and multitudes,” but καί (kai) has not been translated here and before the following term since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.