² tn Heb “to the Lord.” The words “they cry out” are supplied in the translation because they are understood by ellipsis (see the preceding line).

³ tn Heb “the cry for help of the oppressed.” In this context the “oppressed” are the psalmist and those he represents, whom the hostile nations have threatened.

² tn The word occurs only here and means “shrill cries.” If the MT is correct, this is a poetic name for the ostrich (see Lam 4:3).

¹ sn Job knows that he will die, and that his death, signified here by blood on the ground, will cry out for vindication.

⁴ tn The word שִׂיחָה (sikhah) is “complaint; cry; meditation.” Job would be influencing people to challenge God and not to meditate before or pray to him.

³ tn The word is from רָנַן (ranan, “to give a ringing cry” or “shout of joy”). The sound is loud and shrill.

³ tn Heb “and look, the woman whose son he had brought back to life was crying out to the king for her house and her field.”

¹ tn The addition of the independent pronoun אֲנִי (ʾani, “I”) emphasizes the fact that it was Yahweh himself who heard the cry.

¹ tn Heb “and also he has heard my voice.” The expression means that God responded positively to Rachel’s cry and granted her request.

⁴ sn This clause gives the explanation of the name Ishmael, using a wordplay. Ishmael’s name will be a reminder that “God hears” Hagar’s painful cries.

⁵ tn Heb “but, look, a cry for help.” The verb (“he waited”) does double duty in the parallelism. צְעָקָה (ts^eaʿqah) refers to the cries for help made by the oppressed. It sounds very much like צְדָקָה (ts^edaqah, “fairness”). The sound play draws attention to the point being made; the people have not met the Lord’s expectations.

² tn The verb אַרְנִן (ʾarnin) is from רָנַן (ranan, “to give a ringing cry”) but here “cause to give a ringing cry,” i.e., shout of joy. The rejoicing envisioned in this word is far greater than what the words “sing” or “rejoice” suggest.

² sn They cry out. This reference to the psalmist’s enemies crying out for help to the Lord suggests that the psalmist refers here to enemies within the covenant community, rather than foreigners. However, the militaristic context suggests foreign enemies are in view. Ancient Near Eastern literature indicates that defeated enemies would sometimes cry out for mercy to the god(s) of their conqueror. See R. B. Chisholm, “An Exegetical and Theological Study of Psalm 18/2 Samuel 22” (Th.D. diss., Dallas Theological Seminary, 1983), 271.

³ tn The words “they cry out” are not in the Hebrew text. This reference to the psalmists’ enemies crying out for help to the Lord suggests that the psalmist refers here to enemies within the covenant community, rather than foreigners. However, the militaristic context suggests foreign enemies are in view. Ancient Near Eastern literature indicates that defeated enemies would sometimes cry out for mercy to the god(s) of their conqueror. See R. B. Chisholm, “An Exegetical and Theological Study of Psalm 18/2 Samuel 22” (Th.D. diss., Dallas Theological Seminary, 1983), 271.

¹ tn Grk “crying out, saying”; the participle λέγουσα (legousa) is redundant in English and has not been translated. The imperfect verb ἔκραζεν (ekrazen) has been translated as a progressive imperfect.

² tn Grk “and she exclaimed with a great cry and said.” The verb εἶπεν (eipen, “said”) has not been included in the translation since it is redundant in contemporary English.

³ sn Lifting the hands here suggests panic and is accompanied by a cry for mercy (see Ps 28:2; Lam 2:19). The forces of chaos cannot withstand the Lord’s power revealed in the storm.

⁴ tn Or “in the tumult.” This word refers to the harsh confusion of sounds that characterized an ancient battle—a mixture of war cries, shouts, shrieks of pain, clashes of weapons, etc.

¹ tn The words “How long will you cry out” are not in the text, but some such introduction seems necessary because the rest of the speech assumes a personal subject.

² tn Or “For we have left…because they have thrown down….” These probably offer parallel reasons for the cries, “We are utterly ruined…disgraced!” since the reason for leaving is not simply the destruction of their houses.