Hakim-hakim 3:9

3:9 When the Israelites cried out for help to the Lord, he ¹  raised up a deliverer for the Israelites who rescued ²  them. His name was Othniel son of Kenaz, Caleb’s younger brother. ³ 

Mazmur 50:15

50:15 Pray to me when you are in trouble! ⁴ 

I will deliver you, and you will honor me!” ⁵ 

Mazmur 78:34

78:34 When he struck them down, ⁶  they sought his favor; ⁷ 

they turned back and longed for God.

Mazmur 90:15

90:15 Make us happy in proportion to the days you have afflicted us,

in proportion to the years we have experienced ⁸  trouble!

Yeremia 29:12-13

29:12 When you call out to me and come to me in prayer, ⁹  I will hear your prayers. ¹⁰  29:13 When you seek me in prayer and worship, you will find me available to you. If you seek me with all your heart and soul, ¹¹ 

Yeremia 33:3

33:3 ‘Call on me in prayer and I will answer you. I will show you great and mysterious ¹²  things which you still do not know about.’

[3:9]  ¹ tn Heb “the Lord.”

[3:9]  ² tn Or “delivered.”

[3:9]  ³ tn “Caleb’s younger brother” may refer to Othniel or to Kenaz (in which case Othniel is Caleb’s nephew).

[50:15]  ⁴ tn Heb “call [to] me in a day of trouble.”

[50:15]  ⁵ 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.

[78:34]  ⁶ tn Or “killed them,” that is, killed large numbers of them.

[78:34]  ⁷ tn Heb “they sought him.”

[90:15]  ⁸ tn Heb “have seen.”

[29:12]  ⁹ tn Heb “come and pray to me.” This is an example of verbal hendiadys where two verb formally joined by “and” convey a main concept with the second verb functioning as an adverbial qualifier.

[29:12]  ¹⁰ tn Or “You will call out to me and come to me in prayer and I will hear your prayers.” The verbs are vav consecutive perfects and can be taken either as unconditional futures or as contingent futures. See GKC 337 §112.kk and 494 §159.g and compare the usage in Gen 44:22 for the use of the vav consecutive perfects in contingent futures. The conditional clause in the middle of 29:13 and the deuteronomic theology reflected in both Deut 30:1-5 and 1 Kgs 8:46-48 suggest that the verbs are continent futures here. For the same demand for wholehearted seeking in these contexts which presuppose exile see especially Deut 30:2, 1 Kgs 8:48.

[29:13]  ¹¹ tn Or “If you wholeheartedly seek me”; Heb “You will seek me and find [me] because you will seek me with all your heart.” The translation attempts to reflect the theological nuances of “seeking” and “finding” and the psychological significance of “heart” which refers more to intellectual and volitional concerns in the OT than to emotional ones.

[33:3]  ¹² tn This passive participle or adjective is normally used to describe cities or walls as “fortified” or “inaccessible.” All the lexicons, however, agree in seeing it used here metaphorically of “secret” or “mysterious” things, things that Jeremiah could not know apart from the Lord’s revelation. G. L. Keown, P. J. Scalise, and T. G. Smothers (Jeremiah 26-52 [WBC], 170) make the interesting observation that the word is used here in a context in which the fortifications of Jerusalem are about to fall to the Babylonians; the fortified things in God’s secret counsel fall through answer to prayer.