Mazmur 42:4

42:4 I will remember and weep! ¹ 

For I was once walking along with the great throng to the temple of God,

shouting and giving thanks along with the crowd as we celebrated the holy festival. ² 

Mazmur 62:8

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

Pour out your hearts before him! ³ 

God is our shelter! (Selah)

Mazmur 102:1

Psalm 102 ⁴ 

The prayer of an oppressed man, as he grows faint and pours out his lament before the Lord.

102:1 O Lord, hear my prayer!

Pay attention to my cry for help! ⁵ 

Mazmur 102:1

Psalm 102 ⁶ 

The prayer of an oppressed man, as he grows faint and pours out his lament before the Lord.

102:1 O Lord, hear my prayer!

Pay attention to my cry for help! ⁷ 

1 Samuel 1:15-16

1:15 But Hannah replied, “That’s not the way it is, ⁸  my lord! I am under a great deal of stress. ⁹  I have drunk neither wine nor beer. Rather, I have poured out my soul to ¹⁰  the Lord. 1:16 Don’t consider your servant a wicked woman, ¹¹  for until now I have spoken from my deep pain and anguish.”

Yesaya 26:16

26:16 O Lord, in distress they looked for you;

they uttered incantations because of your discipline. ¹² 

Roma 8:26

8:26 In the same way, the Spirit helps us in our weakness, for we do not know how we should pray, ¹³  but the Spirit himself intercedes for us with inexpressible groanings.

[42:4]  ¹ tn Heb “These things I will remember and I will pour out upon myself my soul.” “These things” are identified in the second half of the verse as those times when the psalmist worshiped in the Lord’s temple. The two cohortative forms indicate the psalmist’s resolve to remember and weep. The expression “pour out upon myself my soul” refers to mourning (see Job 30:16).

[42:4]  ² tc Heb “for I was passing by with the throng [?], I was walking with [?] them to the house of God; with a voice of a ringing shout and thanksgiving a multitude was observing a festival.” The Hebrew phrase בַּסָּךְ אֶדַּדֵּם (bassakh ’eddaddem, “with the throng [?] I was walking with [?]”) is particularly problematic. The noun סָךְ (sakh) occurs only here. If it corresponds to הָמוֹן (hamon, “multitude”) then one can propose a meaning “throng.” The present translation assumes this reading (cf. NIV, NRSV). The form אֶדַּדֵּם (“I will walk with [?]”) is also very problematic. The form can be taken as a Hitpael from דָּדָה (dadah; this verb possibly appears in Isa 38:15), but the pronominal suffix is problematic. For this reason many emend the form to ם[י]אַדִּרִ (’adirim, “nobles”) or ם-רִ[י]אַדִ (’adirim, “great,” with enclitic mem [ם]). The present translation understands the latter and takes the adjective “great” as modifying “throng.” If one emends סָךְ (sakh, “throng [?]”) to סֹךְ (sokh, “shelter”; see the Qere of Ps 27:5), then ר[י]אַדִּ (’addir) could be taken as a divine epithet, “[in the shelter of] the majestic one,” a reading which may find support in the LXX and Syriac Peshitta.

[62:8]  ³ tn To “pour out one’s heart” means to offer up to God intense, emotional lamentation and petitionary prayers (see Lam 2:19).

[102:1]  ⁴ sn Psalm 102. The psalmist laments his oppressed state, but longs for a day when the Lord will restore Jerusalem and vindicate his suffering people.

[102:1]  ⁵ tn Heb “and may my cry for help come to you.”

[102:1]  ⁶ sn Psalm 102. The psalmist laments his oppressed state, but longs for a day when the Lord will restore Jerusalem and vindicate his suffering people.

[102:1]  ⁷ tn Heb “and may my cry for help come to you.”

[1:15]  ⁸ tn Heb “No.”

[1:15]  ⁹ tn Heb “I am a woman difficult of spirit.” The LXX has “for whom the day is difficult,” apparently mistaking the Hebrew word for “spirit” רוּחַ (ruakh) to be the word for “day” יוֹם (yom).

[1:15]  ¹⁰ tn Heb “before.”

[1:16]  ¹¹ tn Heb “daughter of worthlessness.”

[26:16]  ¹² tn The meaning of this verse is unclear. It appears to read literally, “O Lord, in distress they visit you, they pour out [?] an incantation, your discipline to them.” פָּקַד (paqad) may here carry the sense of “seek with interest” (cf. Ezek 23:21 and BDB 823 s.v.) or “seek in vain” (cf. Isa 34:16), but it is peculiar for the Lord to be the object of this verb. צָקוּן (tsaqun) may be a Qal perfect third plural form from צוּק (tsuq, “pour out, melt”), though the verb is not used of pouring out words in its two other occurrences. Because of the appearance of צַר (tsar, “distress”) in the preceding line, it is tempting to emend the form to a noun and derive it from צוּק (“be in distress”) The term לַחַשׁ (lakhash) elsewhere refers to an incantation (Isa 3:3; Jer 8:17; Eccl 10:11) or amulet (Isa 3:20). Perhaps here it refers to ritualistic prayers or to magical incantations used to ward off evil.

[8:26]  ¹³ tn Or “for we do not know what we ought to pray for.”