Mazmur 5:2-3

5:2 Pay attention to my cry for help,

my king and my God,

for I am praying to you!

5:3 Lord, in the morning ¹  you will hear ²  me; ³ 

in the morning I will present my case to you ⁴  and then wait expectantly for an answer. ⁵ 

Mazmur 28:1-2

Psalm 28 ⁶ 

By David.

28:1 To you, O Lord, I cry out!

My protector, ⁷  do not ignore me! ⁸ 

If you do not respond to me, ⁹ 

I will join ¹⁰  those who are descending into the grave. ¹¹ 

28:2 Hear my plea for mercy when I cry out to you for help,

when I lift my hands ¹²  toward your holy temple! ¹³ 

Mazmur 55:16

55:16 As for me, I will call out to God,

and the Lord will deliver me.

Mazmur 62:8

62:8 Trust in him at all times, you people!

Pour out your hearts before him! ¹⁴ 

God is our shelter! (Selah)

Mazmur 62:2

62:2 He alone is my protector ¹⁵  and deliverer.

He is my refuge; ¹⁶  I will not be upended. ¹⁷ 

1 Samuel 22:4

22:4 So he had them stay with the king of Moab; they stayed with him the whole time ¹⁸  that David was in the stronghold.

Filipi 4:6-7

4:6 Do not be anxious about anything. Instead, in every situation, through prayer and petition with thanksgiving, tell your requests to God. 4:7 And the peace of God that surpasses all understanding will guard your hearts and minds ¹⁹  in Christ Jesus.

[5:3]  ¹ sn In the morning is here viewed as the time of prayer (Pss 59:16; 88:13) and/or of deliverance (Ps 30:5).

[5:3]  ² tn The imperfect is here understood in a specific future sense; the psalmist is expressing his confidence that God will be willing to hear his request. Another option is to understand the imperfect as expressing the psalmist’s wish or request. In this case one could translate, “Lord, in the morning hear me.”

[5:3]  ³ tn Heb “my voice.”

[5:3]  ⁴ tn Heb “I will arrange for you.” Some understand a sacrifice or offering as the implied object (cf. NEB “I set out my morning sacrifice”). The present translation assumes that the implied object is the psalmist’s case/request. See Isa 44:7.

[5:3]  ⁵ tn Heb “and I will watch.”

[28:1]  ⁶ sn Psalm 28. The author looks to the Lord for vindication, asks that the wicked be repaid in full for their evil deeds, and affirms his confidence that the Lord will protect his own.

[28:1]  ⁷ tn Heb “my rocky summit.” The Lord is compared to a rocky summit where one can find protection from enemies. See Ps 18:2.

[28:1]  ⁸ tn Heb “do not be deaf from me.”

[28:1]  ⁹ tn Heb “lest [if] you are silent from me.”

[28:1]  ¹⁰ tn Heb “I will be equal with.”

[28:1]  ¹¹ tn Heb “the pit.” The noun בּוֹר (bor, “pit, cistern”) is sometimes used of the grave and/or the realm of the dead.

[28:2]  ¹² sn I lift my hands. Lifting one’s hands toward God was a gesture of prayer.

[28:2]  ¹³ tn The Hebrew term דְּבִיר (dÿvir, “temple”) actually refers to the most holy place within the sanctuary.

[62:8]  ¹⁴ tn To “pour out one’s heart” means to offer up to God intense, emotional lamentation and petitionary prayers (see Lam 2:19).

[62:2]  ¹⁵ tn Heb “my high rocky summit.”

[62:2]  ¹⁶ tn Or “my elevated place” (see Ps 18:2).

[62:2]  ¹⁷ tn The Hebrew text adds רַבָּה (rabbah, “greatly”) at the end of the line. It is unusual for this adverb to follow a negated verb. Some see this as qualifying the assertion to some degree, but this would water down the affirmation too much (see v. 6b, where the adverb is omitted). If the adverb has a qualifying function, it would suggest that the psalmist might be upended, though not severely. This is inconsistent with the confident mood of the psalm. The adverb probably has an emphatic force here, “I will not be greatly upended” meaning “I will not be annihilated.”

[22:4]  ¹⁸ tn Heb “all the days.”

[4:7]  ¹⁹ tn Grk “will guard the hearts of you and the minds of you.” To improve the English style, the second occurrence of ὑμῶν (Jumwn, “of you”) has not been translated, since it is somewhat redundant in English.