¹ tn Grk “the depths,” the deep area of a sea far enough from land that it is not protected by the coast (L&N 1.73).

³ tn Grk “going aboard, we put out to sea.” The participle ἐπιβάντες (epibantes) has been translated as a finite verb due to requirements of contemporary English style.

² sn Chios was an island in the Aegean Sea off the western coast of Asia Minor with a city of the same name.

³ sn Mitylene was the most important city on the island of Lesbos in the Aegean Sea. It was about 44 mi (70 km) from Assos.

¹ sn He would not consent. Paul probably refused because he wanted to reach Jerusalem for the festival season before the seas became impassable during the winter.

¹ tn Grk “on the sea,” “on the lake.” The translation “water” has been used here for stylistic reasons (cf. the same phrase in v. 48).

² tn Grk “on the sea”; or “on the lake.” The translation “water” has been used here for stylistic reasons (cf. the same phrase in v. 25).

¹ sn The Sea of Galilee is well known for its sudden and violent storms, caused by winds blowing down the ravines from the surrounding heights.

² sn The great deep, which is to be equated with the sea (vv. 8, 15), is a symbol of chaos and represents the Lord’s enemies.

¹ tn Heb “for the earth will be filled with the knowledge of the glory of the Lord, just as the waters cover over the sea.”

⁶ sn In this metaphor the Lord disposes of Israel’s sins by throwing them into the waters of the sea (here symbolic of chaos).

¹ 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 tc So most Hebrew MSS; one Hebrew MS along with the Dead Sea Scrolls and LXX read: “something that looked like a man’s hand.”

¹ tn The Hebrew text reads literally, “Are you not the one who dried up the sea, the waters of the great deep, who made…?”

³ tn Heb “and your righteousness like the waves of the sea.” צְדָקָה (ts^edaqah) probably refers here to divine deliverance from enemies. See v. 19.

² tn Heb “on the shoulder of Philistia toward the sea.” This refers to the slopes of the hill country west of Judah. See HALOT 506 s.v. כָּתֵף.

¹ sn Verses 16-18 depict the Lord coming in the storm to battle his enemies and subdue the sea. There is no record of such a storm in the historical account of the Red Sea crossing. The language the psalmist uses here is stereotypical and originates in Canaanite myth, where the storm god Baal subdues the sea in his quest for kingship. The psalmist has employed the stereotypical imagery to portray the exodus vividly and at the same time affirm that it is not Baal who subdues the sea, but Yahweh.

² tc Ps 18:15 reads “water” (cf. Ps 42:1); “sea” is the reading of 2 Sam 22:16.

¹ tn Heb “the springs of the sea.” The words “that fill” are supplied in the translation to clarify the meaning of the phrase.

¹ tn The word אַחֲרֹנִים (ʾakharonim) means “those [men] coming after.” And the next word, קַדְמֹנִים (qadmonim), means “those [men] coming before.” Some commentators have tried to see here references to people who lived before and people who lived after, but that does not explain their being appalled at the fate of the wicked. So the normal way this is taken is in connection to the geography, notably the seas—“the hinder sea” refers to the Mediterranean, the West, and “the front sea” refers to the Dead Sea (Zech 14:8), namely, the East. The versions understood this as temporal: “the last groaned for him, and wonder seized the first” (LXX).