Psalms 50:15

50:15 Pray to me when you are in trouble! ¹ 

I will deliver you, and you will honor me!” ² 

Psalms 77:2

77:2 In my time of trouble I sought ³  the Lord.

I kept my hand raised in prayer throughout the night. ⁴ 

I ⁵  refused to be comforted.

Psalms 91:15

91:15 When he calls out to me, I will answer him.

I will be with him when he is in trouble;

I will rescue him and bring him honor.

Matthew 26:38-39

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.” 26:39 Going a little farther, he threw himself down with his face to the ground and prayed, ⁶  “My Father, if possible, ⁷  let this cup ⁸  pass from me! Yet not what I will, but what you will.”

Luke 22:44

22:44 And in his anguish ⁹  he prayed more earnestly, and his sweat was like drops of blood falling to the ground.] ¹⁰ 

Hebrews 5:7

5:7 During his earthly life ¹¹  Christ ¹²  offered ¹³  both requests and supplications, with loud cries and tears, to the one who was able to save him from death and he was heard because of his devotion.

James 5:13

Prayer for the Sick

5:13 Is anyone among you suffering? He should pray. Is anyone in good spirits? He should sing praises.

[50:15]  ¹ tn Heb “call [to] me in a day of trouble.”

[50:15]  ² 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.

[77:2]  ³ tn Here the psalmist refers back to the very recent past, when he began to pray for divine help.

[77:2]  ⁴ tn Heb “my hand [at] night was extended and was not growing numb.” The verb נָגַר (nagar), which can mean “flow” in certain contexts, here has the nuance “be extended.” The imperfect form (תָפוּג, tafug, “to be numb”) is used here to describe continuous action in the past.

[77:2]  ⁵ tn Or “my soul.” The Hebrew term נֶפֶשׁ (nefesh) with a pronominal suffix is often equivalent to a pronoun, especially in poetry (see BDB 660 s.v. נֶפֶשׁ 4.a).

[26:39]  ⁶ tn Grk “ground, praying and saying.” Here the participle λέγων (legwn) is redundant in contemporary English and has not been translated.

[26:39]  ⁷ tn Grk “if it is possible.”

[26:39]  ⁸ sn This cup alludes to the wrath of God that Jesus would experience (in the form of suffering and death) for us. See Ps 11:6; 75:8-9; Isa 51:17, 19, 22 for this figure.

[22:44]  ⁹ tn Grk “And being in anguish.”

[22:44]  ¹⁰ tc Several important Greek mss (Ì⁷⁵ א¹ A B N T W 579 1071*) along with diverse and widespread versional witnesses lack 22:43-44. In addition, the verses are placed after Matt 26:39 by ˹³. Floating texts typically suggest both spuriousness and early scribal impulses to regard the verses as historically authentic. These verses are included in א*^,2 D L Θ Ψ 0171 ˹ Ï lat Ju Ir Hipp Eus. However, a number of mss mark the text with an asterisk or obelisk, indicating the scribe’s assessment of the verses as inauthentic. At the same time, these verses generally fit Luke’s style. Arguments can be given on both sides about whether scribes would tend to include or omit such comments about Jesus’ humanity and an angel’s help. But even if the verses are not literarily authentic, they are probably historically authentic. This is due to the fact that this text was well known in several different locales from a very early period. Since there are no synoptic parallels to this account and since there is no obvious reason for adding these words here, it is very likely that such verses recount a part of the actual suffering of our Lord. Nevertheless, because of the serious doubts as to these verses’ authenticity, they have been put in brackets. For an important discussion of this problem, see B. D. Ehrman and M. A. Plunkett, “The Angel and the Agony: The Textual Problem of Luke 22:43-44,” CBQ 45 (1983): 401-16.

[5:7]  ¹¹ tn Grk “in the days of his flesh.”

[5:7]  ¹² tn Grk “he”; the referent (Christ) has been specified in the translation for clarity.

[5:7]  ¹³ tn Grk “who…having offered,” continuing the description of Christ from Heb 5:5-6.