Psalms 77:2

77:2 In my time of trouble I sought ¹  the Lord.

I kept my hand raised in prayer throughout the night. ² 

I ³  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.

Psalms 107:6-13

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

he delivered them from their troubles.

107:7 He led them on a level road, ⁴ 

that they might find a city in which to live.

107:8 Let them give thanks to the Lord for his loyal love,

and for the amazing things he has done for people! ⁵ 

107:9 For he has satisfied those who thirst, ⁶ 

and those who hunger he has filled with food. ⁷ 

107:10 They sat in utter darkness, ⁸ 

bound in painful iron chains, ⁹ 

107:11 because they had rebelled against God’s commands, ¹⁰ 

and rejected the instructions of the sovereign king. ¹¹ 

107:12 So he used suffering to humble them; ¹² 

they stumbled and no one helped them up.

107:13 They cried out to the Lord in their distress;

he delivered them from their troubles.

Psalms 107:19

107:19 They cried out to the Lord in their distress;

he delivered them from their troubles.

Psalms 107:28

107:28 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, ¹³ 

those whom he delivered ¹⁴  from the power ¹⁵  of the enemy,

Psalms 33:12-13

33:12 How blessed ¹⁶  is the nation whose God is the Lord,

the people whom he has chosen to be his special possession. ¹⁷ 

33:13 The Lord watches ¹⁸  from heaven;

he sees all people. ¹⁹ 

Job 22:27

22:27 You will pray to him and he will hear you,

and you will fulfill your vows to him. ²⁰ 

Zechariah 13:9

13:9 Then I will bring the remaining third into the fire;

I will refine them like silver is refined

and will test them like gold is tested.

They will call on my name and I will answer;

I will say, ‘These are my people,’

and they will say, ‘The Lord is my God.’” ²¹ 

Luke 22:44

22:44 And in his anguish ²²  he prayed more earnestly, and his sweat was like drops of blood falling to the ground.] ²³ 

Acts 16:25

16:25 About midnight Paul and Silas were praying ²⁴  and singing hymns to God, ²⁵  and the rest of ²⁶  the prisoners were listening to them.

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.

[77:2]  ¹ tn Here the psalmist refers back to the very recent past, when he began to pray for divine help.

[77:2]  ² 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]  ³ 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).

[107:7]  ⁴ sn A level road. See Jer 31:9.

[107:8]  ⁷ tn Heb “and [for] his amazing deeds for the sons of man.”

[107:9]  ¹⁰ tn Heb “[the] longing throat.” The noun נֶפֶשׁ (nefesh), which frequently refers to one’s very being or soul, here probably refers to one’s parched “throat” (note the parallelism with נֶפֱשׁ רְעֵבָה, nefesh rÿ’evah, “hungry throat”).

[107:9]  ¹¹ tn Heb “and [the] hungry throat he has filled [with] good.”

[107:10]  ¹³ tn Heb “those who sat in darkness and deep darkness.” Synonyms are joined here to emphasize the degree of “darkness” experienced by the exiles. The Hebrew term צַלְמָוֶת (tsalmavet, “deep darkness”) has traditionally been understood as a compound noun, meaning “shadow of death” (צֵל + מָוֶת [tsel + mavet]; see BDB 853 s.v. צַלְמָוֶת; cf. NASB). Other authorities prefer to vocalize the form צַלְמוּת (tsalmut) and understand it as an abstract noun (from the root צלם) meaning “darkness.” An examination of the word’s usage favors the latter derivation. It is frequently associated with darkness/night and contrasted with light/morning (see Job 3:5; 10:21-22; 12:22; 24:17; 28:3; 34:22; Ps 107:10, 14; Isa 9:1; Jer 13:16; Amos 5:8). In some cases the darkness described is associated with the realm of death (Job 10:21-22; 38:17), but this is a metaphorical application of the word and does not reflect its inherent meaning. In Ps 107:10 the word refers metonymically to a dungeon, which in turn metaphorically depicts the place of Israel’s exile (see vv. 2-3).

[107:10]  ¹⁴ tn Heb “those bound in suffering and iron.” “Suffering and iron” is a hendiadys (like English “good and angry”), where both words contribute to one idea. In this case the first word characterizes the second; the iron (chains) contribute to the prisoners’ pain and suffering.

[107:11]  ¹⁶ tn Heb “the words of God.”

[107:11]  ¹⁷ tn Heb “the counsel of the Most High.”

[107:12]  ¹⁹ tn Heb “and he subdued with suffering their heart.”

[107:2]  ²² tn Or “let the redeemed of the Lord say [so].”

[107:2]  ²³ tn Or “redeemed.”

[107:2]  ²⁴ tn Heb “hand.”

[33:12]  ²⁵ tn The Hebrew noun is an abstract plural. The word often refers metonymically to the happiness that God-given security and prosperity produce (see Pss 1:1; 2:12; 34:9; 41:1; 65:4; 84:12; 89:15; 106:3; 112:1; 127:5; 128:1; 144:15).

[33:12]  ²⁶ tn Heb “inheritance.”

[33:13]  ²⁸ tn The Hebrew perfect verbal forms in v. 13 state general facts.

[33:13]  ²⁹ tn Heb “all the sons of men.”

[22:27]  ³¹ tn The words “to him” are not in the Hebrew text, but are implied.

[13:9]  ³⁴ sn The expression I will say ‘It is my people,’ and they will say ‘the Lord is my God’ is reminiscent of the restoration of Israel predicted by Hosea, who said that those who had been rejected as God’s people would be reclaimed and once more become his sons and daughters (Hos 2:23).

[22:44]  ³⁷ tn Grk “And being in anguish.”

[22:44]  ³⁸ 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.

[16:25]  ⁴⁰ tn Grk “praying, were singing.” The participle προσευχόμενοι (proseucomenoi) has been translated as a finite verb due to requirements of contemporary English style.

[16:25]  ⁴¹ sn Praying and singing hymns to God. Tertullian said, “The legs feel nothing in the stocks when the heart is in heaven” (To the Martyrs 2; cf. Rom 5:3; Jas 1:2; 1 Pet 5:6). The presence of God means the potential to be free (cf. v. 26).

[16:25]  ⁴² tn The words “the rest of” are not in the Greek text, but are implied.