Mazmur 5:7

5:7 But as for me, ¹  because of your great faithfulness I will enter your house; ² 

I will bow down toward your holy temple as I worship you. ³ 

Mazmur 28:2

28:2 Hear my plea for mercy when I cry out to you for help,

when I lift my hands ⁴  toward your holy temple! ⁵ 

Mazmur 99:5

99:5 Praise ⁶  the Lord our God!

Worship ⁷  before his footstool!

He is holy!

Mazmur 99:9

99:9 Praise ⁸  the Lord our God!

Worship on his holy hill,

for the Lord our God is holy!

Mazmur 99:1

Psalm 99 ⁹ 

99:1 The Lord reigns!

The nations tremble. ¹⁰ 

He sits enthroned above the winged angels; ¹¹ 

the earth shakes. ¹² 

Kisah Para Rasul 8:29-30

8:29 Then the Spirit said to Philip, “Go over and join this chariot.” 8:30 So Philip ran up ¹³  to it ¹⁴  and heard the man ¹⁵  reading Isaiah the prophet. He ¹⁶  asked him, ¹⁷  “Do you understand what you’re reading?”

Daniel 6:10

6:10 When Daniel realized ¹⁸  that a written decree had been issued, he entered his home, where the windows ¹⁹  in his upper room opened toward Jerusalem. ²⁰  Three ²¹  times daily he was ²²  kneeling ²³  and offering prayers and thanks to his God just as he had been accustomed to do previously.

[5:7]  ¹ sn But as for me. By placing the first person pronoun at the beginning of the verse, the psalmist highlights the contrast between the evildoers’ actions and destiny, outlined in the preceding verses, with his own.

[5:7]  ² sn I will enter your house. The psalmist is confident that God will accept him into his presence, in contrast to the evildoers (see v. 5).

[5:7]  ³ tn Heb “in fear [of] you.” The Hebrew noun יִרְאָה (yir’ah, “fear”), when used of fearing God, is sometimes used metonymically for what it ideally produces: “worship, reverence, piety.”

[28:2]  ⁴ sn I lift my hands. Lifting one’s hands toward God was a gesture of prayer.

[28:2]  ⁵ tn The Hebrew term דְּבִיר (dÿvir, “temple”) actually refers to the most holy place within the sanctuary.

[99:5]  ⁶ tn Or “exalt.”

[99:5]  ⁷ tn Or “bow down.”

[99:9]  ⁸ tn Or “exalt.”

[99:1]  ⁹ sn Psalm 99. The psalmist celebrates the Lord’s just rule and recalls how he revealed himself to Israel’s leaders.

[99:1]  ¹⁰ tn The prefixed verbal forms in v. 1 are understood here as indicating the nations’ characteristic response to the reality of the Lord’s kingship. Another option is to take them as jussives: “let the nations tremble…let the earth shake!”

[99:1]  ¹¹ sn Winged angels (Heb “cherubs”). Cherubs, as depicted in the OT, possess both human and animal (lion, ox, and eagle) characteristics (see Ezek 1:10; 10:14, 21; 41:18). They are pictured as winged creatures (Exod 25:20; 37:9; 1 Kgs 6:24-27; Ezek 10:8, 19) and serve as the very throne of God when the ark of the covenant is in view (Ps 99:1; see Num 7:89; 1 Sam 4:4; 2 Sam 6:2; 2 Kgs 19:15). The picture of the Lord seated on the cherubs suggests they might be used by him as a vehicle, a function they carry out in Ezek 1:22-28 (the “living creatures” mentioned here are identified as cherubs in Ezek 10:20). In Ps 18:10 the image of a cherub serves to personify the wind.

[99:1]  ¹² tn The Hebrew verb נוּט (nut) occurs only here in the OT, but the meaning can be determined on the basis of the parallelism with רָגַז (ragaz, “tremble”) and evidence from the cognate languages (see H. R. Cohen, Biblical Hapax Legomena [SBLDS], 121).

[8:30]  ¹³ tn The participle προσδραμών (prosdramwn) is regarded as attendant circumstance.

[8:30]  ¹⁴ tn The words “to it” are not in the Greek text but are implied.

[8:30]  ¹⁵ tn Grk “heard him”; the referent (the man) has been specified in the translation for clarity.

[8:30]  ¹⁶ tn Grk “and he.” Because of the length of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun.

[8:30]  ¹⁷ tn Grk “he said”; but since what follows is a question, it is better English style to translate the introduction to the question “he asked him.”

[6:10]  ¹⁸ tn Aram “knew.”

[6:10]  ¹⁹ 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]  ²⁰ 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]  ²¹ 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]  ²² tc Read with several medieval Hebrew MSS and printed editions הֲוָה (havah) rather than the MT הוּא (hu’).

[6:10]  ²³ tn Aram “kneeling on his knees” (so NASB).

[6:10]  sn No specific posture for offering prayers is prescribed in the OT. Kneeling, as here, and standing were both practiced.