Psalms 55:16-17

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 

Psalms 69:12-13

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 

Psalms 69:2

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.

Psalms 15:1

Psalm 15 ⁹ 

A psalm of David.

15:1 Lord, who may be a guest in your home? ¹⁰ 

Who may live on your holy hill? ¹¹ 

Psalms 15:1

Psalm 15 ¹² 

A psalm of David.

15:1 Lord, who may be a guest in your home? ¹³ 

Who may live on your holy hill? ¹⁴ 

Daniel 6:10

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.

Luke 6:11-12

6:11 But they were filled with mindless rage ²¹  and began debating with one another what they would do ²²  to Jesus.

Choosing the Twelve Apostles

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 

Luke 23:34

23:34 [But Jesus said, “Father, forgive them, for they don’t know what they are doing.”] ²⁸  Then ²⁹  they threw dice ³⁰  to divide his clothes. ³¹ 

[55:17]  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.

[55:17]  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.

[55:17]  ³ tn Heb “my voice.”

[69:12]  ⁴ tn Heb “the mocking songs of the drinkers of beer.”

[69:13]  ⁵ tn Heb “as for me, [may] my prayer be to you, O Lord, [in] a time of favor.”

[69:13]  ⁶ tn Heb “O God, in the abundance of your loyal love, answer me in the faithfulness of your deliverance.”

[69:2]  ⁷ tn Heb “and there is no place to stand.”

[69:2]  ⁸ tn Heb “have entered.”

[15:1]  ⁹ sn Psalm 15. This psalm describes the character qualities that one must possess to be allowed access to the divine presence.

[15:1]  ¹⁰ tn Heb “Who may live as a resident alien in your tent?”

[15:1]  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.

[15:1]  ¹² sn Psalm 15. This psalm describes the character qualities that one must possess to be allowed access to the divine presence.

[15:1]  ¹³ tn Heb “Who may live as a resident alien in your tent?”

[15:1]  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.

[6:10]  ¹⁵ tn Aram “knew.”

[6:10]  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.

[6:10]  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.

[6:10]  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.

[6:10]  ¹⁹ tc Read with several medieval Hebrew MSS and printed editions הֲוָה (havah) rather than the MT הוּא (hu’).

[6:10]  ²⁰ tn Aram “kneeling on his knees” (so NASB).

[6:11]  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.

[6:11]  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).

[6:12]  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.

[6:12]  ²⁴ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[6:12]  ²⁵ tn Or “to a mountain” (εἰς τὸ ὅρος, eis to Joro").

[6:12]  ²⁶ sn This is the only time all night prayer is mentioned in the NT.

[6:12]  ²⁷ tn This is an objective genitive, so prayer “to God.”

[23:34]  ²⁸ tc Many important mss (Ì⁷⁵ א¹ B D* W Θ 070 579 1241 pc sy^s sa) lack v. 34a. It is included in א*^,2 (A) C D² L Ψ 0250 Ë^1,(13) 33 Ï lat sy^c,p,h. It also fits a major Lukan theme of forgiving the enemies (6:27-36), and it has a parallel in Stephen’s response in Acts 7:60. The lack of parallels in the other Gospels argues also for inclusion here. On the other hand, the fact of the parallel in Acts 7:60 may well have prompted early scribes to insert the saying in Luke’s Gospel alone. Further, there is the great difficulty of explaining why early and diverse witnesses lack the saying. A decision is difficult, but even those who regard the verse as inauthentic literarily often consider it to be authentic historically. For this reason it has been placed in single brackets in the translation.

[23:34]  ²⁹ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[23:34]  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.

[23:34]  ³¹ sn An allusion to Ps 22:18, which identifies Jesus as the suffering innocent one.