2 Tawarikh 6:40

6:40 “Now, my God, may you be attentive and responsive to the prayers offered in this place. ¹ 

Ayub 36:7

36:7 He does not take his eyes ²  off the righteous;

but with kings on the throne

he seats the righteous ³  and exalts them forever. ⁴ 

Mazmur 17:6

17:6 I call to you for you will answer me, O God.

Listen to me! ⁵ 

Hear what I say! ⁶ 

Mazmur 71:2

71:2 Vindicate me by rescuing me! ⁷ 

Listen to me! ⁸  Deliver me! ⁹ 

Mazmur 130:1-2

Psalm 130 ¹⁰ 

A song of ascents. ¹¹ 

130:1 From the deep water ¹²  I cry out to you, O Lord.

130:2 O Lord, listen to me! ¹³ 

Pay attention to ¹⁴  my plea for mercy!

Daniel 9:17-19

9:17 “So now, our God, accept ¹⁵  the prayer and requests of your servant, and show favor to ¹⁶  your devastated sanctuary for your own sake. ¹⁷  9:18 Listen attentively, ¹⁸  my God, and hear! Open your eyes and look on our desolated ruins ¹⁹  and the city called by your name. ²⁰  For it is not because of our own righteous deeds that we are praying to you, ²¹  but because your compassion is abundant. 9:19 O Lord, hear! O Lord, forgive! O Lord, pay attention, and act! Don’t delay, for your own sake, O my God! For your city and your people are called by your name.” ²² 

Daniel 9:1

Daniel Prays for His People

9:1 In the first year of Darius ²³  son of Ahasuerus, ²⁴  who was of Median descent and who had been ²⁵  appointed king over the Babylonian ²⁶  empire –

Pengkhotbah 3:12

Enjoy Life in the Present

3:12 I have concluded ²⁷  that there is nothing better for people ²⁸ 

than ²⁹  to be happy and to enjoy

themselves ³⁰  as long as they live,

[6:40]  ¹ tn Heb “May your eyes be open and your ears attentive to the prayer of this place.”

[36:7]  ² tc Many commentators accept the change of “his eyes” to “his right” (reading דִּינוֹ [dino] for עֵינָיו [’enayv]). There is no compelling reason for the change; it makes the line commonplace.

[36:7]  ³ tn Heb “them”; the referent (the righteous) has been repeated from the first part of the verse for clarity.

[36:7]  ⁴ tn Heb “he seats them forever and exalts them.” The last verb can be understood as expressing a logical consequence of the preceding action (cf. GKC 328 §111.l = “he seats them forever so that he exalts them”). Or the two verbs can be taken as an adverbial hendiadys whereby the first modifies the second adverbially: “he exalts them by seating them forever” or “when he seats them forever” (cf. GKC 326 §111.d). Some interpret this verse to say that God seats kings on the throne, making a change in subject in the middle of the verse. But it makes better sense to see the righteous as the subject matter throughout – they are not only protected, but are exalted.

[17:6]  ⁵ tn Heb “Turn your ear toward me.”

[17:6]  ⁶ tn Heb “my word.”

[71:2]  ⁷ tn Heb “in your vindication rescue me and deliver me.” Ps 31:1 omits “and deliver me.”

[71:2]  ⁸ tn Heb “turn toward me your ear.”

[71:2]  ⁹ tn Ps 31:2 adds “quickly” before “deliver.”

[130:1]  ¹⁰ sn Psalm 130. The psalmist, confident of the Lord’s forgiveness, cries out to the Lord for help in the midst of his suffering and urges Israel to do the same.

[130:1]  ¹¹ sn The precise significance of this title, which appears in Pss 120-134, is unclear. Perhaps worshipers recited these psalms when they ascended the road to Jerusalem to celebrate annual religious festivals. For a discussion of their background see L. C. Allen, Psalms 101-150 (WBC), 219-21.

[130:1]  ¹² tn Heb “depths,” that is, deep waters (see Ps 69:2, 14; Isa 51:10), a metaphor for the life-threatening danger faced by the psalmist.

[130:2]  ¹³ tn Heb “my voice.”

[130:2]  ¹⁴ tn Heb “may your ears be attentive to the voice of.”

[9:17]  ¹⁵ tn Heb “hear.” Here the verb refers to hearing favorably, accepting the prayer and responding positively.

[9:17]  ¹⁶ tn Heb “let your face shine.” This idiom pictures God smiling in favor. See Pss 31:16; 67:1; 80:3, 7, 19.

[9:17]  ¹⁷ tn Heb “for the sake of my Lord.” Theodotion has “for your sake.” Cf. v. 19.

[9:18]  ¹⁸ tn Heb “turn your ear.”

[9:18]  ¹⁹ tn Heb “desolations.” The term refers here to the ruined condition of Judah’s towns.

[9:18]  ²⁰ tn Heb “over which your name is called.” Cf. v. 19. This expression implies that God is the owner of his city, Jerusalem. Note the use of the idiom in 2 Sam 12:28; Isa 4:1; Amos 9:12.

[9:18]  ²¹ tn Heb “praying our supplications before you.”

[9:19]  ²² tn Heb “for your name is called over your city and your people.” See the note on this expression in v 18.

[9:1]  ²³ sn The identity of this Darius is a major problem in correlating the biblical material with the extra-biblical records of this period. Most modern scholars treat the reference as a mistaken allusion to Darius Hystaspes (ca. 522-486 B.C.). Others have maintained instead that this name is a reference to the Persian governor Gubaru. Still others understand the reference to be to the Persian king Cyrus (cf. 6:28, where the vav (ו) may be understood as vav explicativum, meaning “even”). Under either of these latter two interpretations, the first year of Darius would have been ca. 538 B.C. Daniel would have been approximately eighty-two years old at this time.

[9:1]  ²⁴ tc The LXX reads “Xerxes.” This is the reading used by some English versions (e.g., NIV, NCV, TEV, CEV). Most other English versions retain the Hebrew name “Ahasuerus.”

[9:1]  ²⁵ tc The present translation follows the MT in reading a Hophal (i.e., passive). Theodotion, the Syriac, and the Vulgate all presuppose the Hiphil (i.e., active). Even though this is the only occurrence of the Hophal of this verb in the Bible, there is no need to emend the vocalization to the Hiphil.

[9:1]  ²⁶ tn Heb “was made king over the kingdom of the Chaldeans.”

[3:12]  ²⁷ tn Heb “I know.”

[3:12]  ²⁸ tn Heb “for them”; the referent (people, i.e., mankind) has been specified in the translation for clarity.

[3:12]  ²⁹ tn Qoheleth uses the exceptive particle אִם…כִּי (ki…’im, “except”) to identify the only exception to the futility within man’s life (BDB 474 s.v. כִּי 2).

[3:12]  ³⁰ tn Heb “to do good.” The phrase לַעֲשׂוֹת טוֹב (la’asot tov) functions idiomatically for “to experience [or see] happiness [or joy].” The verb עָשַׂה (’asah) probably denotes “to acquire; to obtain” (BDB 795 s.v. עָשַׂה II.7), and טוֹב (tov) means “good; pleasure; happiness,” e.g., Eccl 2:24; 3:13; 5:17 (BDB 375 s.v. טוֹב 1).