Mazmur 6:9

6:9 The Lord has heard my appeal for mercy;

the Lord has accepted ¹  my prayer.

Mazmur 34:6

34:6 This oppressed man cried out and the Lord heard;

he saved him ²  from all his troubles.

Mazmur 116:1-2

Psalm 116 ³ 

116:1 I love the Lord

because he heard my plea for mercy, ⁴ 

116:2 and listened to me. ⁵ 

As long as I live, I will call to him when I need help. ⁶ 

Ratapan 3:55-56

ק (Qof)

3:55 I have called on your name, O Lord,

from the deepest pit. ⁷ 

3:56 You heard ⁸  my plea: ⁹ 

“Do not close your ears to my cry for relief!” ¹⁰ 

Ibrani 5:7

5:7 During his earthly life ¹¹  Christ ¹²  offered ¹³  both requests and supplications, with loud cries and tears, to the one who was able to save him from death and he was heard because of his devotion.

Ibrani 5:1

5:1 For every high priest is taken from among the people ¹⁴  and appointed ¹⁵  to represent them before God, ¹⁶  to offer both gifts and sacrifices for sins.

Yohanes 3:20-22

3:20 For everyone who does evil deeds hates the light and does not come to the light, so that their deeds will not be exposed. 3:21 But the one who practices the truth comes to the light, so that it may be plainly evident that his deeds have been done in God. ¹⁷ 

Further Testimony About Jesus by John the Baptist

3:22 After this, ¹⁸  Jesus and his disciples came into Judean territory, and there he spent time with them and was baptizing.

[6:9]  ¹ tn The prefixed verbal form is probably a preterite here; it is parallel to a perfect and refers to the fact that the Lord has responded favorably to the psalmist’s request.

[34:6]  ² tn The pronoun refers back to “this oppressed man,” namely, the psalmist.

[116:1]  ³ sn Psalm 116. The psalmist thanks the Lord for delivering him from a life threatening crisis and promises to tell the entire covenant community what God has done for him.

[116:1]  ⁴ tn Heb “I love because the Lord heard my voice, my pleas.” It is possible that “the Lord” originally appeared directly after “I love” and was later accidentally misplaced. The translation assumes the prefixed verbal form is a preterite. The psalmist recalls that God heard his cry for help (note the perfect in v. 2a and the narrative in vv. 3-4).

[116:2]  ⁵ tn Heb “because he turned his ear to me.”

[116:2]  ⁶ tn Heb “and in my days I will cry out.”

[3:55]  ⁷ tn Heb “from a pit of lowest places.”

[3:56]  ⁸ tn The verb could be understood as a precative, “hear my plea,” parallel to the following volitive verb, “do not close.”

[3:56]  ⁹ tn Heb “my voice.”

[3:56]  ¹⁰ tn The preposition ל (lamed) continues syntactically from “my plea” in the previous line (e.g. Ex 5:2; Josh 22:2; 1 Sam 8:7; 12:1; Jer 43:4).

[5:7]  ¹¹ tn Grk “in the days of his flesh.”

[5:7]  ¹² tn Grk “he”; the referent (Christ) has been specified in the translation for clarity.

[5:7]  ¹³ tn Grk “who…having offered,” continuing the description of Christ from Heb 5:5-6.

[5:1]  ¹⁴ tn Grk “from among men,” but since the point in context is shared humanity (rather than shared maleness), the plural Greek term ἀνθρώπων (anqrwpwn) has been translated “people.”

[5:1]  ¹⁵ tn Grk “who is taken from among people is appointed.”

[5:1]  ¹⁶ tn Grk “appointed on behalf of people in reference to things relating to God.”

[3:21]  ¹⁷ sn John 3:16-21 provides an introduction to the (so-called) “realized” eschatology of the Fourth Gospel: Judgment has come; eternal life may be possessed now, in the present life, as well as in the future. The terminology “realized eschatology” was originally coined by E. Haenchen and used by J. Jeremias in discussion with C. H. Dodd, but is now characteristically used to describe Dodd’s own formulation. See L. Goppelt, Theology of the New Testament, 1:54, note 10, and R. E. Brown (John [AB], 1:cxvii-cxviii) for further discussion. Especially important to note is the element of choice portrayed in John’s Gospel. If there is a twofold reaction to Jesus in John’s Gospel, it should be emphasized that that reaction is very much dependent on a person’s choice, a choice that is influenced by his way of life, whether his deeds are wicked or are done in God (John 3:20-21). For John there is virtually no trace of determinism at the surface. Only when one looks beneath the surface does one find statements like “no one can come to me, unless the Father who sent me draws him” (John 6:44).

[3:22]  ¹⁸ tn This section is related loosely to the preceding by μετὰ ταῦτα (meta tauta). This constitutes an indefinite temporal reference; the intervening time is not specified.