Ayub 13:22

13:22 Then call, ¹  and I will answer,

or I will speak, and you respond to me.

Mazmur 50:4-5

50:4 He summons the heavens above,

as well as the earth, so that he might judge his people. ² 

50:5 He says: ³ 

“Assemble my covenant people before me, ⁴ 

those who ratified a covenant with me by sacrifice!” ⁵ 

Mazmur 50:1

Psalm 50 ⁶ 

A psalm by Asaph.

50:1 El, God, the Lord ⁷  speaks,

and summons the earth to come from the east and west. ⁸ 

Mazmur 4:1

Psalm 4 ⁹ 

For the music director, to be accompanied by stringed instruments; a psalm of David.

4:1 When I call out, answer me,

O God who vindicates me! ¹⁰ 

Though I am hemmed in, you will lead me into a wide, open place. ¹¹ 

Have mercy on me ¹²  and respond to ¹³  my prayer!

Mazmur 4:1

Psalm 4 ¹⁴ 

For the music director, to be accompanied by stringed instruments; a psalm of David.

4:1 When I call out, answer me,

O God who vindicates me! ¹⁵ 

Though I am hemmed in, you will lead me into a wide, open place. ¹⁶ 

Have mercy on me ¹⁷  and respond to ¹⁸  my prayer!

Yohanes 2:1

Turning Water into Wine

2:1 Now on the third day there was a wedding at Cana ¹⁹  in Galilee. ²⁰  Jesus’ mother ²¹  was there,

[13:22]  ¹ tn The imperatives in the verse function like the future tense in view of their use for instruction or advice. The chiastic arrangement of the verb forms is interesting: imperative + imperfect, imperfect + imperative. The imperative is used for God, but the imperfect is used when Job is the subject. Job is calling for the court to convene – he will be either the defendant or the prosecutor.

[50:4]  ² tn Or perhaps “to testify against his people.”

[50:4]  sn The personified heavens and earth (see v. 1 as well) are summoned to God’s courtroom as witnesses against God’s covenant people (see Isa 1:2). Long before this Moses warned the people that the heavens and earth would be watching their actions (see Deut 4:26; 30:19; 31:28; 32:1).

[50:5]  ³ tn The words “he says” are supplied in the translation for clarification. God’s summons to the defendant follows.

[50:5]  ⁴ tn Or “Gather to me my covenant people.” The Hebrew term חָסִיד (khasid, “covenant people”) elsewhere in the psalms is used in a positive sense of God’s loyal followers (see the note at Ps 4:3), but here, as the following line makes clear, the term has a neutral sense and simply refers to those who have outwardly sworn allegiance to God, not necessarily to those whose loyalty is genuine.

[50:5]  ⁵ tn Heb “the cutters of my covenant according to sacrifice.” A sacrifice accompanied the covenant-making ceremony and formally ratified the agreement (see Exod 24:3-8).

[50:1]  ⁶ sn Psalm 50. This psalm takes the form of a covenant lawsuit in which the Lord comes to confront his people in a formal manner (as in Isa 1:2-20). The Lord emphasizes that he places priority on obedience and genuine worship, not empty ritual.

[50:1]  ⁷ sn Israel’s God is here identified with three names: El (אֵל [’el], or “God”), Elohim (אֱלֹהִים [’elohim], or “God”), and Yahweh (יְהוָה [yÿhvah] or “the Lord”). There is an obvious allusion here to Josh 22:22, the only other passage where these three names appear in succession. In that passage the Reubenites, Gadites, and half-tribe of Manasseh declare, “El, God, the Lord! El, God, the Lord! He knows the truth! Israel must also know! If we have rebelled or disobeyed the Lord, don’t spare us today!” In that context the other tribes had accused the trans-Jordanian tribes of breaking God’s covenant by worshiping idols. The trans-Jordanian tribes appealed to “El, God, the Lord” as their witness that they were innocent of the charges brought against them. Ironically here in Ps 50 “El, God, the Lord” accuses his sinful covenant people of violating the covenant and warns that he will not spare them if they persist in their rebellion.

[50:1]  ⁸ tn Heb “and calls [the] earth from the sunrise to its going.”

[4:1]  ⁹ sn Psalm 4. The psalmist asks God to hear his prayer, expresses his confidence that the Lord will intervene, and urges his enemies to change their ways and place their trust in God. He concludes with another prayer for divine intervention and again affirms his absolute confidence in God’s protection.

[4:1]  ¹⁰ tn Heb “God of my righteousness.”

[4:1]  ¹¹ tn Heb “in distress (or “a narrow place”) you make (a place) large for me.” The function of the Hebrew perfect verbal form here is uncertain. The translation above assumes that the psalmist is expressing his certitude and confidence that God will intervene. The psalmist is so confident of God’s positive response to his prayer, he can describe God’s deliverance as if it had already happened. Such confidence is consistent with the mood of the psalm (vv. 3, 8). Another option is to take the perfects as precative, expressing a wish or request (“lead me”). See IBHS 494-95 §30.5.4c, d. However, not all grammarians are convinced that the perfect is used as a precative in biblical Hebrew.

[4:1]  ¹² tn Or “show me favor.”

[4:1]  ¹³ tn Heb “hear.”

[4:1]  ¹⁴ sn Psalm 4. The psalmist asks God to hear his prayer, expresses his confidence that the Lord will intervene, and urges his enemies to change their ways and place their trust in God. He concludes with another prayer for divine intervention and again affirms his absolute confidence in God’s protection.

[4:1]  ¹⁵ tn Heb “God of my righteousness.”

[4:1]  ¹⁶ tn Heb “in distress (or “a narrow place”) you make (a place) large for me.” The function of the Hebrew perfect verbal form here is uncertain. The translation above assumes that the psalmist is expressing his certitude and confidence that God will intervene. The psalmist is so confident of God’s positive response to his prayer, he can describe God’s deliverance as if it had already happened. Such confidence is consistent with the mood of the psalm (vv. 3, 8). Another option is to take the perfects as precative, expressing a wish or request (“lead me”). See IBHS 494-95 §30.5.4c, d. However, not all grammarians are convinced that the perfect is used as a precative in biblical Hebrew.

[4:1]  ¹⁷ tn Or “show me favor.”

[4:1]  ¹⁸ tn Heb “hear.”

[2:1]  ¹⁹ map For location see Map1 C3; Map2 D2; Map3 C5.

[2:1]  ²⁰ sn Cana in Galilee was not a very well-known place. It is mentioned only here, in 4:46, and 21:2, and nowhere else in the NT. Josephus (Life 16 [86]) says he once had his quarters there. The probable location is present day Khirbet Cana, 8 mi (14 km) north of Nazareth, or Khirbet Kenna, 4 mi (7 km) northeast of Nazareth.

[2:1]  ²¹ tn Grk “in Galilee, and Jesus’ mother.”