34:6 This oppressed man cried out and the Lord heard;
he saved him 1 from all his troubles.
34:17 The godly 2 cry out and the Lord hears;
he saves them from all their troubles. 3
130:2 O Lord, listen to me! 4
Pay attention to 5 my plea for mercy!
130:2 O Lord, listen to me! 6
Pay attention to 7 my plea for mercy!
For the music director, to be accompanied by stringed instruments, according to the sheminith style; 9 a psalm of David.
6:1 Lord, do not rebuke me in your anger!
Do not discipline me in your raging fury! 10
37:14 Hezekiah took the letter 11 from the messengers and read it. 12 Then Hezekiah went up to the Lord’s temple and spread it out before the Lord. 37:15 Hezekiah prayed before the Lord: 37:16 “O Lord who commands armies, O God of Israel, who is enthroned on the cherubim! 13 You alone are God over all the kingdoms of the earth. You made the sky 14 and the earth. 37:17 Pay attention, Lord, and hear! Open your eyes, Lord, and observe! Listen to this entire message Sennacherib sent and how he taunts the living God! 15 37:18 It is true, Lord, that the kings of Assyria have destroyed all the nations 16 and their lands. 37:19 They have burned the gods of the nations, 17 for they are not really gods, but only the product of human hands manufactured from wood and stone. That is why the Assyrians could destroy them. 18 37:20 Now, O Lord our God, rescue us from his power, so all the kingdoms of the earth may know that you alone are the Lord.” 19
37:21 Isaiah son of Amoz sent this message to Hezekiah: “This is what the Lord God of Israel says: ‘Because you prayed to me concerning King Sennacherib of Assyria, 20
9:17 “So now, our God, accept 21 the prayer and requests of your servant, and show favor to 22 your devastated sanctuary for your own sake. 23 9:18 Listen attentively, 24 my God, and hear! Open your eyes and look on our desolated ruins 25 and the city called by your name. 26 For it is not because of our own righteous deeds that we are praying to you, 27 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.” 28
9:20 While I was still speaking and praying, confessing my sin and the sin of my people Israel and presenting my request before the LORD my God concerning his holy mountain 29 – 9:21 yes, while I was still praying, 30 the man Gabriel, whom I had seen previously 31 in a vision, was approaching me in my state of extreme weariness, 32 around the time of the evening offering. 9:22 He spoke with me, instructing me as follows: 33 “Daniel, I have now come to impart understanding to you. 9:23 At the beginning of your requests a message went out, and I have come to convey it to you, for you are of great value in God’s sight. 34 Therefore consider the message and understand the vision: 35
1 tn The pronoun refers back to “this oppressed man,” namely, the psalmist.
2 tn Heb “they” (i.e., the godly mentioned in v. 15).
3 tn The three perfect verbal forms are taken in a generalizing sense in v. 17 and translated with the present tense (note the generalizing mood of vv. 18-22).
4 tn Heb “my voice.”
5 tn Heb “may your ears be attentive to the voice of.”
6 tn Heb “my voice.”
7 tn Heb “may your ears be attentive to the voice of.”
8 sn Psalm 6. The psalmist begs the Lord to withdraw his anger and spare his life. Having received a positive response to his prayer, the psalmist then confronts his enemies and describes how they retreat.
9 tn The meaning of the Hebrew term שְׁמִינִית (shÿminit, “sheminith”) is uncertain; perhaps it refers to a particular style of music. See 1 Chr 15:21.
10 sn The implication is that the psalmist has sinned, causing God to discipline him by bringing a life-threatening illness upon him (see vv. 2-7).
11 tc The Hebrew text has the plural, “letters.” The final mem (ם) may be dittographic (note the initial mem on the form that immediately follows). Some Greek and Aramaic witnesses have the singular. If so, one still has to deal with the yod that is part of the plural ending. J. N. Oswalt refers to various commentators who have suggested ways to understand the plural form (Isaiah [NICOT], 1:652).
12 tn In the parallel text in 2 Kgs 19:14 the verb has the plural suffix, “them,” but this probably reflects a later harmonization to the preceding textual corruption (of “letter” to “letters”).
13 sn Cherubim (singular “cherub”) refers to the images of winged angelic creatures that were above the ark of the covenant.
14 tn Or “the heavens.” The Hebrew term שָׁמַיִם (shamayim) may be translated “heavens” or “sky” depending on the context.
15 tn Heb “Hear all the words of Sennacherib which he sent to taunt the living God.”
16 tn The Hebrew text here has “all the lands,” but the parallel text in 2 Kgs 19:17 has “the nations.”
17 tn Heb “and they put their gods in the fire.”
18 tn Heb “so they destroyed them” (NASB similar).
19 tn The parallel text in 2 Kgs 19:19 reads, “that you, Lord, are the only God.”
20 tn The parallel text in 2 Kgs 19:20 reads, “That which you prayed to me concerning Sennacherib king of Assyria I have heard.” The verb “I have heard” does not appear in Isa 37:21, where אֲשֶׁר (’asher) probably has a causal sense: “because.”
21 tn Heb “hear.” Here the verb refers to hearing favorably, accepting the prayer and responding positively.
22 tn Heb “let your face shine.” This idiom pictures God smiling in favor. See Pss 31:16; 67:1; 80:3, 7, 19.
23 tn Heb “for the sake of my Lord.” Theodotion has “for your sake.” Cf. v. 19.
24 tn Heb “turn your ear.”
25 tn Heb “desolations.” The term refers here to the ruined condition of Judah’s towns.
26 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.
27 tn Heb “praying our supplications before you.”
28 tn Heb “for your name is called over your city and your people.” See the note on this expression in v 18.
29 tn Heb “the holy mountain of my God.”
30 tn Heb “speaking in prayer.”
31 tn Heb “in the beginning.”
32 tn The Hebrew expression בִּיעָף מֻעָף (mu’af bi’af) is very difficult. The issue is whether the verb derives from עוּף (’uf, “to fly”) or from יָעַף (ya’af, “to be weary”). Many ancient versions and modern commentators take the first of these possibilities and understand the reference to be to the swift flight of the angel Gabriel in his coming to Daniel. The words more likely refer to the extreme weariness, not of the angel, but of Daniel. Cf. 7:28; 8:27; 10:8-9, 16-17; also NASB.
33 tn Heb “he instructed and spoke with me.” The expression is a verbal hendiadys.
34 tn Or “a precious treasure”; KJV “greatly beloved”; NASB, NIV “highly esteemed.”
35 tn This sentence is perhaps a compound hendiadys (“give serious consideration to the revelatory vision”).