Mazmur 6:2-3

6:2 Have mercy on me, ¹  Lord, for I am frail!

Heal me, Lord, for my bones are shaking! ² 

6:3 I am absolutely terrified, ³ 

and you, Lord – how long will this continue? ⁴ 

Mazmur 42:6

42:6 I am depressed, ⁵ 

so I will pray to you while I am trapped here in the region of the upper Jordan, ⁶ 

from Hermon, ⁷  from Mount Mizar. ⁸ 

Mazmur 55:4-5

55:4 My heart beats violently ⁹  within me;

the horrors of death overcome me. ¹⁰ 

55:5 Fear and panic overpower me; ¹¹ 

terror overwhelms ¹²  me.

Mazmur 69:20

69:20 Their insults are painful ¹³  and make me lose heart; ¹⁴ 

I look ¹⁵  for sympathy, but receive none, ¹⁶ 

for comforters, but find none.

Mazmur 77:3

77:3 I said, “I will remember God while I groan;

I will think about him while my strength leaves me.” ¹⁷  (Selah)

Mazmur 143:3-4

143:3 Certainly ¹⁸  my enemies ¹⁹  chase me.

They smash me into the ground. ²⁰ 

They force me to live ²¹  in dark regions, ²² 

like those who have been dead for ages.

143:4 My strength leaves me; ²³ 

I am absolutely shocked. ²⁴ 

Ayub 6:4

6:4 For the arrows ²⁵  of the Almighty ²⁶  are within me;

my spirit ²⁷  drinks their poison; ²⁸ 

God’s sudden terrors ²⁹  are arrayed ³⁰  against me.

Ayub 10:1

An Appeal for Revelation

10:1 “I ³¹  am weary ³²  of my life;

I will complain without restraint; ³³ 

I will speak in the bitterness of my soul.

Ratapan 3:13

ה (He)

3:13 He shot ³⁴  his arrows ³⁵ 

into my heart. ³⁶ 

Ratapan 3:20

3:20 I ³⁷  continually think about ³⁸  this,

and I ³⁹  am depressed. ⁴⁰ 

Matius 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.”

[6:2]  ¹ tn Or “show me favor.”

[6:2]  ² tn Normally the verb בָּהַל (bahal) refers to an emotional response and means “tremble with fear, be terrified” (see vv. 3, 10). Perhaps here the “bones” are viewed as the seat of the psalmist’s emotions. However, the verb may describe one of the effects of his physical ailment, perhaps a fever. In Ezek 7:27 the verb describes how the hands of the people will shake with fear when they experience the horrors of divine judgment.

[6:3]  ³ tn Heb “my being is very terrified.” The suffixed form of נֶפֶשׁ (nefesh, “being”) is often equivalent to a pronoun in poetic texts.

[6:3]  ⁴ tn Heb “and you, Lord, how long?” The suffering psalmist speaks in broken syntax. He addresses God, but then simply cries out with a brief, but poignant, question: How long will this (= his suffering) continue?

[42:6]  ⁵ tn Heb “my God, upon me my soul bows down.” As noted earlier, “my God” belongs with the end of v. 6.

[42:6]  ⁶ 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]  ⁷ 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]  ⁸ 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.

[55:4]  ⁹ tn Heb “shakes, trembles.”

[55:4]  ¹⁰ tn Heb “the terrors of death have fallen on me.”

[55:5]  ¹¹ tn Heb “fear and trembling enter into me.”

[55:5]  ¹² tn Heb “covers.” The prefixed verbal form with vav (ו) consecutive carries on the descriptive (present progressive) force of the preceding imperfect.

[69:20]  ¹³ tn Heb “break my heart.” The “heart” is viewed here as the origin of the psalmist’s emotions.

[69:20]  ¹⁴ tn The verb form appears to be a Qal preterite from an otherwise unattested root נוּשׁ (nush), which some consider an alternate form of אָנַשׁ (’anash, “be weak; be sick”; see BDB 60 s.v. I אָנַשׁ). Perhaps the form should be emended to a Niphal, וָאֵאָנְשָׁה (va’e’onshah, “and I am sick”). The Niphal of אָנַשׁ occurs in 2 Sam 12:15, where it is used to describe David’s sick child.

[69:20]  ¹⁵ tn Heb “wait.”

[69:20]  ¹⁶ tn Heb “and I wait for sympathy, but there is none.” The form נוּד (nud) is an infinitive functioning as a verbal noun:, “sympathizing.” Some suggest emending the form to a participle נָד (nad, “one who shows sympathy”). The verb נוּד (nud) also has the nuance “show sympathy” in Job 2:11; 42:11 and Isa 51:19.

[77:3]  ¹⁷ tn Heb “I will remember God and I will groan, I will reflect and my spirit will grow faint.” The first three verbs are cohortatives, the last a perfect with vav (ו) consecutive. The psalmist’s statement in v. 4 could be understood as concurrent with v. 1, or, more likely, as a quotation of what he had said earlier as he prayed to God (see v. 2). The words “I said” are supplied in the translation at the beginning of the verse to reflect this interpretation (see v. 10).

[143:3]  ¹⁸ tn Or “for.”

[143:3]  ¹⁹ tn Heb “an enemy.” The singular is used in a representative sense to describe a typical member of the larger group of enemies (note the plural “enemies” in vv. 9, 12).

[143:3]  ²⁰ tn Heb “he crushes on the ground my life.”

[143:3]  ²¹ tn Or “sit.”

[143:3]  ²² sn Dark regions refers to Sheol, which the psalmist views as a dark place located deep in the ground (see Ps 88:6).

[143:4]  ²³ tn Heb “my spirit grows faint.”

[143:4]  ²⁴ tn Heb “in my midst my heart is shocked.” For a similar use of the Hitpolel of שָׁמֵם (shamem), see Isa 59:16; 63:5.

[6:4]  ²⁵ sn Job uses an implied comparison here to describe his misfortune – it is as if God had shot poisoned arrows into him (see E. Dhorme, Job, 76-77 for a treatment of poisoned arrows in the ancient world).

[6:4]  ²⁶ sn Job here clearly states that his problems have come from the Almighty, which is what Eliphaz said. But whereas Eliphaz said Job provoked the trouble by his sin, Job is perplexed because he does not think he did.

[6:4]  ²⁷ tn Most commentators take “my spirit” as the subject of the participle “drinks” (except the NEB, which follows the older versions to say that the poison “drinks up [or “soaks in”] the spirit.”) The image of the poisoned arrow represents the calamity or misfortune from God, which is taken in by Job’s spirit and enervates him.

[6:4]  ²⁸ tn The LXX translators knew that a liquid should be used with the verb “drink”; but they took the line to be “whose violence drinks up my blood.” For the rest of the verse they came up with, “whenever I am going to speak they pierce me.”

[6:4]  ²⁹ tn The word translated “sudden terrors” is found only here and in Ps 88:16 [17]. G. R. Driver notes that the idea of suddenness is present in the root, and so renders this word as “sudden assaults” (“Problems in the Hebrew text of Job,” VTSup 3 [1955]: 73).

[6:4]  ³⁰ tn The verb עָרַךְ (’arakh) means “to set in battle array.” The suffix on the verb is dative (see GKC 369 §117.x). Many suggestions have been made for changing this word. These seem unnecessary since the MT pointing yields a good meaning: but for the references to these suggestions, see D. J. A. Clines, Job (WBC), 158. H. H. Rowley (Job [NCBC], 59), nonetheless, follows the suggestion of Driver that connects it to a root meaning “wear me down.” This change of meaning requires no change in the Hebrew text. The image is of a beleaguering army; the host is made up of all the terrors from God. The reference is to the terrifying and perplexing thoughts that assail Job (A. B. Davidson, Job, 44).

[10:1]  ³¹ tn The Hebrew has נַפְשִׁי (nafshi), usually rendered “my soul.”

[10:1]  ³² tn The verb is pointed like a Qal form but is originally a Niphal from קוּט (qut). Some wish to connect the word to Akkadian cognates for a meaning “I am in anguish”; but the meaning “I am weary” fits the passage well.

[10:1]  ³³ tn The verb עָזַב (’azav) means “to abandon.” It may have an extended meaning of “to let go” or “to let slip.” But the expression “abandon to myself” means to abandon all restraint and give free course to the complaint.

[3:13]  ³⁴ tn The Hiphil stem of בוֹא (bo’, lit., “cause to come in”) here means “to shoot” arrows.

[3:13]  ³⁵ tn Heb “sons of his quiver.” This idiom refers to arrows (BDB 121 s.v. בֵּן 6). The term “son” (בֵּן, ben) is often used idiomatically with a following genitive, e.g., “son of flame” = sparks (Job 5:7), “son of a constellation” = stars (Job 38:22), “son of a bow” = arrows (Job 41:2), “son of a quiver” = arrows (Lam 3:13), “son of threshing-floor” = corn (Isa 21:10).

[3:13]  ³⁶ tn Heb “my kidneys.” In Hebrew anthropology, the kidneys are often portrayed as the most sensitive and vital part of man. Poetic texts sometimes portray a person fatally wounded, being shot by the Lord’s arrows in the kidneys (Job 16:13; here in Lam 3:13). The equivalent English idiomatic counterpart is the heart, which is employed in the present translation.

[3:20]  ³⁷ tc The MT reads נַפְשִׁי (nafshi, “my soul”); however, the Masoretic scribes preserve an alternate textual tradition, marked by the Tiqqune Sopherim (“corrections by the scribes”) of נַפְשֶׁךָ (nafshekha, “your soul”).

[3:20]  tn Heb “my soul.” The term נַפְשִׁי (nafshi, “my soul”) is used as a synecdoche of part (= my soul) for the whole person (= I ). The verb תִּזְכּוֹר (tizkor) is Qal imperfect 3rd person feminine singular and the subject is נַפְשִׁי (nafshi, “my soul”), though the term does not appear until the end of the verse functioning as the subject of both verbs. Due to the synecdoche, the line is translated as though the verb were 1st person common singular.

[3:20]  ³⁸ tn The infinitive absolute followed by an imperfect of the same root is an emphatic rhetorical statement: זָכוֹר תִּזְכּוֹר (zakhor tizkor, “continually think”). Although the basic meaning of זָכַר (zakhar) is “to remember, call to mind” (HALOT 270 I זכר), here it refers to consideration of a present situation: “to consider, think about” something present (BDB 270 s.v. זָכַר 5). The referent of the 3rd person feminine singular form of תִּזְכּוֹר (tizkor) is the feminine singular noun נַפְשִׁי (nafshi, “my soul”).

[3:20]  ³⁹ tc The MT reads נַפְשִׁי (nafshi, “my soul”); however, the Masoretic scribes preserve an alternate textual tradition, included in some lists of the Tiqqune Sopherim (“corrections by the scribes”) of נַפְשֶׁךָ (nafshekha, “your soul”).

[3:20]  tn Heb “my soul…” or “your soul…” The term נַפְשִׁי (nafshi, “my soul”) is used as a synecdoche of part (= my soul) for the whole person (= I ). Likewise, נַפְשֶׁךָ (nafshekha, “your soul”) is also a synecdoche of part (= your soul) for the whole person (= you).

[3:20]  ⁴⁰ tc The MT preserves the Kethib וְתָשִׁיחַ (vÿtashiakh), Qal imperfect 3rd person feminine singular from II שׁוּחַ (shuakh) + vav (ו) consecutive, while the Qere reads וְתָשׁוֹחַ (vÿtashoakh), Hiphil imperfect 3rd person feminine singular from II שׁוּחַ (shuakh) + vav (ו) consecutive. According to D. R. Hillers (Lamentations [AB], 56), the Kethib implies a Hiphil of שׁוּחַ (shuakh) which is unclear due to a lack of parallels, and reads the Qere as from the root שָׁחַח (shakhakh) which has close parallels in Ps 42:6, 7, 11; 43:5. The conjectured meaning for שׁוּחַ (shuakh) in BDB 1005 s.v שׁוּחַ is that of שָׁחַח (shakhakh). HALOT 1438-39 s.v. שׁוח reads the root as שָׁחַח (shakhakh) but the form as Qal.

[3:20]  tn Heb “and my soul sinks down within me.” The verb II שׁוּחַ (shuakh, “to sink down”) is used here in a figurative sense, meaning “to be depressed.”