Mazmur 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.

Mazmur 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.

Mazmur 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.

Mazmur 107:19

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

he delivered them from their troubles.

Mazmur 107:28

107:28 They cried out to the Lord in their distress;

he delivered them from their troubles.

[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]  ⁵ tn Heb “and [for] his amazing deeds for the sons of man.”

[107:9]  ⁶ 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]  ⁷ tn Heb “and [the] hungry throat he has filled [with] good.”

[107:10]  ⁸ 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]  ⁹ 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]  ¹⁰ tn Heb “the words of God.”

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

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