Isaiah 30:19

30:19 For people will live in Zion;

in Jerusalem ¹  you will weep no more. ² 

When he hears your cry of despair, he will indeed show you mercy;

when he hears it, he will respond to you. ³ 

Jude 1:18-19

1:18 For they said to you, “In the end time there will come ⁴  scoffers, propelled by their own ungodly desires.” ⁵  1:19 These people are divisive, ⁶  worldly, ⁷  devoid of the Spirit. ⁸ 

Psalms 34:6

34:6 This oppressed man cried out and the Lord heard;

he saved him ⁹  from all his troubles.

Psalms 50:15

50:15 Pray to me when you are in trouble! ¹⁰ 

I will deliver you, and you will honor me!” ¹¹ 

Psalms 102:17

102:17 when he responds to the prayer of the destitute, ¹² 

and does not reject ¹³  their request. ¹⁴ 

Psalms 107:5-6

107:5 They were hungry and thirsty;

they fainted from exhaustion. ¹⁵ 

107:6 They cried out to the Lord in their distress;

he delivered them from their troubles.

Psalms 107:2

107:2 Let those delivered by the Lord speak out, ¹⁶ 

those whom he delivered ¹⁷  from the power ¹⁸  of the enemy,

Colossians 1:9

Paul’s Prayer for the Growth of the Church

1:9 For this reason we also, from the day we heard about you, ¹⁹  have not ceased praying for you and asking God ²⁰  to fill ²¹  you with the knowledge of his will in all spiritual wisdom and understanding,

[30:19]  ¹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[30:19]  ² tn Heb “For people in Zion will live, in Jerusalem, you will weep no more.” The phrase “in Jerusalem” could be taken with what precedes. Some prefer to emend יֵשֵׁב (yeshev, “will live,” a Qal imperfect) to יֹשֵׁב (yoshev, a Qal active participle) and translate “For [you] people in Zion, who live in Jerusalem, you will weep no more.”

[30:19]  ³ tn Heb “he will indeed show you mercy at the sound of your crying out; when he hears, he will answer you.”

[1:18]  ⁴ tn Grk “be.”

[1:18]  ⁵ tn Grk “going according to their own desires of ungodliness.”

[1:19]  ⁶ tn Grk “these are the ones who cause divisions.”

[1:19]  ⁷ tn Or “natural,” that is, living on the level of instincts, not on a spiritual level (the same word occurs in 1 Cor 2:14 as a description of nonbelievers).

[1:19]  ⁸ tn Grk “not having [the] Spirit.”

[34:6]  ⁹ tn The pronoun refers back to “this oppressed man,” namely, the psalmist.

[50:15]  ¹⁰ tn Heb “call [to] me in a day of trouble.”

[50:15]  ¹¹ sn In vv. 7-15 the Lord makes it clear that he was not rebuking Israel because they had failed to offer sacrifices (v. 8a). On the contrary, they had been faithful in doing so (v. 8b). However, their understanding of the essence of their relationship with God was confused. Apparently they believed that he needed/desired such sacrifices and that offering them would ensure their prosperity. But the Lord owns all the animals of the world and did not need Israel’s meager sacrifices (vv. 9-13). Other aspects of the relationship were more important to the Lord. He desired Israel to be thankful for his blessings (v. 14a), to demonstrate gratitude for his intervention by repaying the vows they made to him (v. 14b), and to acknowledge their absolute dependence on him (v. 15a). Rather than viewing their sacrifices as somehow essential to God’s well-being, they needed to understand their dependence on him.

[102:17]  ¹² tn The Hebrew adjective עַרְעָר (’arar, “destitute”) occurs only here in the OT. It is derived from the verbal root ערר (“to strip oneself”).

[102:17]  ¹³ tn Heb “despise.”

[102:17]  ¹⁴ tn The perfect verbal forms in vv. 16-17 are functioning as future perfects, indicating future actions that will precede the future developments described in v. 15.

[107:5]  ¹⁵ tn Heb “and their soul in them fainted.”

[107:2]  ¹⁶ tn Or “let the redeemed of the Lord say [so].”

[107:2]  ¹⁷ tn Or “redeemed.”

[107:2]  ¹⁸ tn Heb “hand.”

[1:9]  ¹⁹ tn Or “heard about it”; Grk “heard.” There is no direct object stated in the Greek (direct objects were frequently omitted in Greek when clear from the context). A direct object is expected by an English reader, however, so most translations supply one. Here, however, it is not entirely clear what the author “heard”: a number of translations supply “it” (so KJV, NASB, NRSV; NAB “this”), but this could refer back either to (1) “your love in the Spirit” at the end of v. 8, or (2) “your faith in Christ Jesus and the love that you have for all the saints” (v. 4). In light of this uncertainty, other translations supply “about you” (TEV, NIV, CEV, NLT). This is preferred by the present translation since, while it does not resolve the ambiguity entirely, it does make it less easy for the English reader to limit the reference only to “your love in the Spirit” at the end of v. 8.

[1:9]  ²⁰ tn The term “God” does not appear in the Greek text, but the following reference to “the knowledge of his will” makes it clear that “God” is in view as the object of the “praying and asking,” and should therefore be included in the English translation for clarity.

[1:9]  ²¹ tn The ἵνα (Jina) clause has been translated as substantival, indicating the content of the prayer and asking. The idea of purpose may also be present in this clause.