55:16 As for me, I will call out to God,
and the Lord will deliver me.
55:17 During the evening, morning, and noontime
I will lament and moan, 1
and he will hear 2 me. 3
69:12 Those who sit at the city gate gossip about me;
drunkards mock me in their songs. 4
69:13 O Lord, may you hear my prayer and be favorably disposed to me! 5
O God, because of your great loyal love,
answer me with your faithful deliverance! 6
69:2 I sink into the deep mire
where there is no solid ground; 7
I am in 8 deep water,
and the current overpowers me.
A psalm of David.
15:1 Lord, who may be a guest in your home? 10
Who may live on your holy hill? 11
A psalm of David.
15:1 Lord, who may be a guest in your home? 13
Who may live on your holy hill? 14
6:10 When Daniel realized 15 that a written decree had been issued, he entered his home, where the windows 16 in his upper room opened toward Jerusalem. 17 Three 18 times daily he was 19 kneeling 20 and offering prayers and thanks to his God just as he had been accustomed to do previously.
6:12 Now 23 it was during this time that Jesus 24 went out to the mountain 25 to pray, and he spent all night 26 in prayer to God. 27
1 tn The first verb is clearly a cohortative form, expressing the psalmist’s resolve. The second verb, while formally ambiguous, should also be understood as cohortative here.
2 tn The prefixed verb with vav (ו) consecutive normally appears in narrational contexts to indicate past action, but here it continues the anticipatory (future) perspective of the preceding line. In Ps 77:6 one finds the same sequence of cohortative + prefixed verbal form with vav (ו) consecutive. In this case as well, both forms refer to future actions.
3 tn Heb “my voice.”
4 tn Heb “the mocking songs of the drinkers of beer.”
5 tn Heb “as for me, [may] my prayer be to you, O
6 tn Heb “O God, in the abundance of your loyal love, answer me in the faithfulness of your deliverance.”
7 tn Heb “and there is no place to stand.”
8 tn Heb “have entered.”
9 sn Psalm 15. This psalm describes the character qualities that one must possess to be allowed access to the divine presence.
10 tn Heb “Who may live as a resident alien in your tent?”
11 sn In this context the Lord’s holy hill probably refers to Zion/Jerusalem. See Isa 66:20; Joel 2:1; 3:17; Zech 8:3; Pss 2:6; 43:3; 48:1; 87:1; Dan 9:16.
12 sn Psalm 15. This psalm describes the character qualities that one must possess to be allowed access to the divine presence.
13 tn Heb “Who may live as a resident alien in your tent?”
14 sn In this context the Lord’s holy hill probably refers to Zion/Jerusalem. See Isa 66:20; Joel 2:1; 3:17; Zech 8:3; Pss 2:6; 43:3; 48:1; 87:1; Dan 9:16.
15 tn Aram “knew.”
16 sn In later rabbinic thought this verse was sometimes cited as a proof text for the notion that one should pray only in a house with windows. See b. Berakhot 34b.
17 map For the location of Jerusalem see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
18 sn This is apparently the only specific mention in the OT of prayer being regularly offered three times a day. The practice was probably not unique to Daniel, however.
19 tc Read with several medieval Hebrew
20 tn Aram “kneeling on his knees” (so NASB).
21 tn The term ἄνοια (anoia) denotes a kind of insane or mindless fury; the opponents were beside themselves with rage. They could not rejoice in the healing, but could only react against Jesus.
22 tn The use of the optative (ποιήσαιεν, poihsaien, “might do”) in an indirect question indicates that the formal opposition and planning of Jesus’ enemies started here (BDF §§385.1; 386.1).
23 tn Grk “Now it happened that in.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.
24 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
25 tn Or “to a mountain” (εἰς τὸ ὅρος, eis to Joro").
26 sn This is the only time all night prayer is mentioned in the NT.
27 tn This is an objective genitive, so prayer “to God.”
28 tc Many important
29 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
30 tn Grk “cast lots” (probably by using marked pebbles or broken pieces of pottery). A modern equivalent “threw dice” was chosen here because of its association with gambling.
31 sn An allusion to Ps 22:18, which identifies Jesus as the suffering innocent one.