Daniel 9:18
New International Version
Give ear, our God, and hear; open your eyes and see the desolation of the city that bears your Name. We do not make requests of you because we are righteous, but because of your great mercy.

New Living Translation
"O my God, lean down and listen to me. Open your eyes and see our despair. See how your city--the city that bears your name--lies in ruins. We make this plea, not because we deserve help, but because of your mercy.

English Standard Version
O my God, incline your ear and hear. Open your eyes and see our desolations, and the city that is called by your name. For we do not present our pleas before you because of our righteousness, but because of your great mercy.

Berean Study Bible
Incline Your ear, O my God, and hear; open Your eyes and see the desolation of the city that bears Your name. For we are not presenting our petitions before You because of our righteous acts, but because of Your abundant compassion.

New American Standard Bible
"O my God, incline Your ear and hear! Open Your eyes and see our desolations and the city which is called by Your name; for we are not presenting our supplications before You on account of any merits of our own, but on account of Your great compassion.

King James Bible
O my God, incline thine ear, and hear; open thine eyes, and behold our desolations, and the city which is called by thy name: for we do not present our supplications before thee for our righteousnesses, but for thy great mercies.

Christian Standard Bible
Listen closely, my God, and hear. Open your eyes and see our desolations and the city that bears your name. For we are not presenting our petitions before you based on our righteous acts, but based on your abundant compassion.

Contemporary English Version
Please show mercy to your chosen city, not because we deserve it, but because of your great kindness.

Good News Translation
Listen to us, O God; look at us and see the trouble we are in and the suffering of the city that bears your name. We are praying to you because you are merciful, not because we have done right.

Holman Christian Standard Bible
Listen, my God, and hear. Open Your eyes and see our desolations and the city called by Your name. For we are not presenting our petitions before You based on our righteous acts, but based on Your abundant compassion.

International Standard Version
Turn your ear and listen, O God. Open your eyes and look at our desolation and at the city that is called by your name. We're not presenting our requests before you because of our righteousness, but because of your great compassion.

NET Bible
Listen attentively, my God, and hear! Open your eyes and look on our desolated ruins and the city called by your name. For it is not because of our own righteous deeds that we are praying to you, but because your compassion is abundant.

New Heart English Bible
My God, turn your ear, and hear; open your eyes, and see our desolation, and the city which is called by your name. For we do not present our petitions before you for our righteousness, but for your great mercy.

GOD'S WORD® Translation
Open your ears and listen, my God. Open your eyes and look at our ruins and at the city called by your name. We are not requesting this from you because we are righteous, but because you are very compassionate.

JPS Tanakh 1917
O my God, incline Thine ear, and hear; open Thine eyes, and behold our desolations, and the city upon which Thy name is called; for we do not present our supplications before Thee because of our righteousness, but because of Thy great compassions.

New American Standard 1977
“O my God, incline Thine ear and hear! Open Thine eyes and see our desolations and the city which is called by Thy name; for we are not presenting our supplications before Thee on account of any merits of our own, but on account of Thy great compassion.

Jubilee Bible 2000
O my God, incline thine ear and hear; open thine eyes, and behold our desolations, and the city which is called by thy name: for we do not present our supplications before thee confiding in our righteousnesses, but in thy many mercies.

King James 2000 Bible
O my God, incline your ear, and hear; open your eyes, and behold our desolations, and the city which is called by your name: for we do not present our supplications before you for our righteousness, but for your great mercies.

American King James Version
O my God, incline your ear, and hear; open your eyes, and behold our desolations, and the city which is called by your name: for we do not present our supplications before you for our righteousnesses, but for your great mercies.

American Standard Version
O my God, incline thine ear, and hear; open thine eyes, and behold our desolations, and the city which is called by thy name: for we do not present our supplications before thee for our righteousness, but for thy great mercies'sake.

Brenton Septuagint Translation
Incline thine ear, O my God, and hear; open thine eyes and behold our desolation, and that of thy city on which thy name is called: for we do not bring our pitiful case before thee on the ground of our righteousness, but on the ground of thy manifold compassions, O Lord.

Douay-Rheims Bible
Incline, O my God, thy ear, and hear: open thy eyes, and see our desolation, and the city upon which thy name is called: for it is not for our justifications that we present our prayers before thy face, but for the multitude of thy tender mercies.

Darby Bible Translation
Incline thine ear, O my God, and hear; open thine eyes and behold our desolations, and the city that is called by thy name: for we do not present our supplications before thee because of our righteousnesses, but because of thy manifold mercies.

English Revised Version
O my God, incline thine ear, and hear; open thine eyes, and behold our desolations, and the city which is called by thy name: for we do not present our supplications before thee for our righteousnesses, but for thy great mercies.

Webster's Bible Translation
O my God, incline thy ear, and hear; open thy eyes, and behold our desolations, and the city which is called by thy name: for we do not present our supplications before thee for our righteousnesses, but for thy great mercies.

World English Bible
My God, turn your ear, and hear; open your eyes, and see our desolations, and the city which is called by your name: for we do not present our petitions before you for our righteousness, but for your great mercies' sake.

Young's Literal Translation
Incline, O my God, Thine ear, and hear, open Thine eyes and see our desolations, and the city on which Thy name is called; for not for our righteous acts are we causing our supplications to fall before Thee, but for Thy mercies that are many.
Study Bible
Daniel's Prayer for His People
17So now, our God, hear the prayers and petitions of Your servant. For Your sake, O Lord, cause Your face to shine upon Your desolate sanctuary. 18Incline Your ear, O my God, and hear; open Your eyes and see the desolation of the city that bears Your name. For we are not presenting our petitions before You because of our righteous acts, but because of Your abundant compassion. 19O Lord, listen! O Lord, forgive! O Lord, hear and act! For Your sake, O my God, do not delay, because Your city and Your people bear Your name.”…
Cross References
Psalm 80:14
Return, O God of Hosts, we pray! Look down from heaven and see! Attend to this vine,

Psalm 116:1
I love the LORD, for He has heard my voice--my appeal for mercy.

Isaiah 37:17
Incline Your ear, O LORD, and hear; open Your eyes, O LORD, and see. Listen to all the words that Sennacherib has sent to defy the living God.

Jeremiah 7:10
and then come and stand before Me in this house, which bears My name, and say, "We are delivered, so we can continue with all these abominations"?

Jeremiah 36:7
Perhaps they will bring their petition before the LORD, and each one will turn from his wicked way; for great are the anger and fury that the LORD has pronounced against this people."

Daniel 9:7
To You, O Lord, belongs righteousness, but this day we are covered with shame--the men of Judah, the people of Jerusalem, and all Israel, near and far, in all the countries to which You have driven us because of our unfaithfulness to You.

Treasury of Scripture

O my God, incline your ear, and hear; open your eyes, and behold our desolations, and the city which is called by your name: for we do not present our supplications before you for our righteousnesses, but for your great mercies.

incline.

1 Kings 8:29
That thine eyes may be open toward this house night and day, even toward the place of which thou hast said, My name shall be there: that thou mayest hearken unto the prayer which thy servant shall make toward this place.

2 Kings 19:16
LORD, bow down thine ear, and hear: open, LORD, thine eyes, and see: and hear the words of Sennacherib, which hath sent him to reproach the living God.

Psalm 17:6,7
I have called upon thee, for thou wilt hear me, O God: incline thine ear unto me, and hear my speech…

behold.

Exodus 3:7
And the LORD said, I have surely seen the affliction of my people which are in Egypt, and have heard their cry by reason of their taskmasters; for I know their sorrows;

Psalm 80:14
Return, we beseech thee, O God of hosts: look down from heaven, and behold, and visit this vine;

which is called by they name.

Jeremiah 7:10
And come and stand before me in this house, which is called by my name, and say, We are delivered to do all these abominations?

Jeremiah 14:9
Why shouldest thou be as a man astonied, as a mighty man that cannot save? yet thou, O LORD, art in the midst of us, and we are called by thy name; leave us not.

Jeremiah 15:16
Thy words were found, and I did eat them; and thy word was unto me the joy and rejoicing of mine heart: for I am called by thy name, O LORD God of hosts.

for we.

Isaiah 64:6
But we are all as an unclean thing, and all our righteousnesses are as filthy rags; and we all do fade as a leaf; and our iniquities, like the wind, have taken us away.

Jeremiah 14:7
O LORD, though our iniquities testify against us, do thou it for thy name's sake: for our backslidings are many; we have sinned against thee.

Ezekiel 36:32
Not for your sakes do I this, saith the Lord GOD, be it known unto you: be ashamed and confounded for your own ways, O house of Israel.

present.

Jeremiah 36:7
It may be they will present their supplication before the LORD, and will return every one from his evil way: for great is the anger and the fury that the LORD hath pronounced against this people.

Jeremiah 37:20
Therefore hear now, I pray thee, O my lord the king: let my supplication, I pray thee, be accepted before thee; that thou cause me not to return to the house of Jonathan the scribe, lest I die there.







Lexicon
Incline
הַטֵּ֨ה (haṭ·ṭêh)
Verb - Hifil - Imperative - masculine singular
Strong's Hebrew 5186: To stretch out, spread out, extend, incline, bend

Your ear,
אָזְנְךָ֮ (’ā·zə·nə·ḵā)
Noun - feminine singular construct | second person masculine singular
Strong's Hebrew 241: Broadness, the ear

O my God,
אֱלֹהַ֥י ׀ (’ĕ·lō·hay)
Noun - masculine plural construct | first person common singular
Strong's Hebrew 430: gods -- the supreme God, magistrates, a superlative

and hear;
וּֽשֲׁמָע֒ (ū·šă·mā‘)
Conjunctive waw | Verb - Qal - Imperative - masculine singular
Strong's Hebrew 8085: To hear intelligently

open
פְּקַ֣ח (pə·qaḥ)
Verb - Qal - Imperative - masculine singular
Strong's Hebrew 6491: To open, to be observant

Your eyes
עֵינֶ֗יךָ (‘ê·ne·ḵā)
Noun - cdc | second person masculine singular
Strong's Hebrew 5869: An eye, a fountain

and see
וּרְאֵה֙ (ū·rə·’êh)
Conjunctive waw | Verb - Qal - Imperative - masculine singular
Strong's Hebrew 7200: To see

the desolation
שֹֽׁמְמֹתֵ֔ינוּ (šō·mə·mō·ṯê·nū)
Verb - Qal - Participle - feminine plural construct | first person common plural
Strong's Hebrew 8077: Devastation, astonishment

of the city
וְהָעִ֕יר (wə·hā·‘îr)
Conjunctive waw, Article | Noun - feminine singular
Strong's Hebrew 5892: Excitement

that bears
נִקְרָ֥א (niq·rā)
Verb - Nifal - Perfect - third person masculine singular
Strong's Hebrew 7121: To call, proclaim, read

Your name.
שִׁמְךָ֖ (šim·ḵā)
Noun - masculine singular construct | second person masculine singular
Strong's Hebrew 8034: A name

For
כִּ֣י ׀ (kî)
Conjunction
Strong's Hebrew 3588: A relative conjunction

we
אֲנַ֨חְנוּ (’ă·naḥ·nū)
Pronoun - first person common plural
Strong's Hebrew 587: We

are not
לֹ֣א (lō)
Adverb - Negative particle
Strong's Hebrew 3808: Not, no

presenting
מַפִּילִ֤ים (map·pî·lîm)
Verb - Hifil - Participle - masculine plural
Strong's Hebrew 5307: To fall, lie

our petitions
תַּחֲנוּנֵ֙ינוּ֙ (ta·ḥă·nū·nê·nū)
Noun - masculine plural construct | first person common plural
Strong's Hebrew 8469: Supplication for favor

before You
לְפָנֶ֔יךָ (lə·p̄ā·ne·ḵā)
Preposition-l | Noun - common plural construct | second person masculine singular
Strong's Hebrew 6440: The face

because of
עָלֶ֑יהָ (‘ā·le·hā)
Preposition | third person feminine singular
Strong's Hebrew 5921: Above, over, upon, against

our righteous acts,
צִדְקֹתֵ֗ינוּ (ṣiḏ·qō·ṯê·nū)
Noun - feminine plural construct | first person common plural
Strong's Hebrew 6666: Rightness, subjectively, objectively

but
כִּ֖י (kî)
Conjunction
Strong's Hebrew 3588: A relative conjunction

because of
עַל־ (‘al-)
Preposition
Strong's Hebrew 5921: Above, over, upon, against

Your abundant
הָרַבִּֽים׃ (hā·rab·bîm)
Article | Adjective - masculine plural
Strong's Hebrew 7227: Much, many, great

compassion.
רַחֲמֶ֥יךָ (ra·ḥă·me·ḵā)
Noun - masculine plural construct | second person masculine singular
Strong's Hebrew 7356: Compassion, the womb, a maiden
Verses 18, 19. - O my God, incline thine ear, and hear; open thine eyes, and behold our desolations, and the city which is called by thy Name: for we do not present our supplications before thee for our righteousnesses, but for thy great mercies. O Lord, hear; O Lord, forgive; O Lord. hearken and do; defer not, for thine own sake, O my God; for thy city and thy people are called by thy Name. The version of the Seventy differs but little from the Massoretic; they read "hear me" instead of simply "hear." The translator also connects the "desolation "with the city, against grammar. The LXX. adds, "Be propitious to us (συ ἱλάτευσον)." The repetition of the vocative in the nineteenth verse is omitted, but "Zion" and "Israel" are inserted after "city" and "people" respectively. Theodotion is in yet closer agreement with the received text. The Peshitta is very close, but adds "ruin" to "desolation." The Vulgate affords no cause of remark. Our desolations. The word used here occurs in Lamentations. In the prophecies of Jeremiah a cognate word is used, differing from that before us only in vocalization (comp. Jeremiah 25:12, where it is applied to Babylon after the seventy years of Babylonian rule are ended). Which is called by thy Name. This phrase is used repeatedly in Jeremiah 7. of the temple. Present our supplications. The words used suggest the posture in presenting a petition - falling down before the person to whom it is addressed. It is one frequently used in Jeremiah, sometimes of persons (Jeremiah 38:26), of God (Jeremiah 42:9). Not on account of our righteousnesses. There is a marked advance in spiritual insight exhibited by this. The old position was reward according to righteousness, and mercy because of it. The Jews before the Captivity had very much the heathen idea of paying God by sacrifice for benefits received or asked; but the long cessation of sacrifice raised them above this. But for thy great mercies. This plea to God because in the past he has multiplied his mercies, is in the same elevated plane. We find a similar line in Nehemiah 9, only as an occasion of thanksgiving. It is remarked by Professor Fuller that the repetition of the word Adonai, and the short sentences, give a feeling of intensity to the prayer suitable to the circumstances. The words used are all echoes of Jeremiah; e.g. "forgive," "hearken," are used in connections that would suit Daniel's study of Jeremiah. It is impossible not to observe to how great an extent this prayer is coloured by Jeremiah. Excursus on Baruch and Daniel. Professor Ewald, in his 'History of Israel' (v. 206), and afterwards in his 'Prophets of Israel,' emphasizes the resemblance between the opening chapters of the apocryphal Book of Baruch and the ninth chapter of Daniel. After, in the first place, arbitrarily assigning Baruch to the Persian period, he assumes a tendency to rebel against the Persians - a thing of which we have no evidence. Certainly we have no proof against this, because we have no history of the period at all. He assumes that there was constant communication between the Jewish community in Jerusalem and that in Babylon during this period, which, though possible, is not certain. The further assumption, however, that the Babylonian Jewish community would take such a cumbrous device as the apocryphal Book of Baruch to convey their advice to the Jews of Jerusalem, to avoid rebellion, is a strange one for a man of Ewald's acuteness. By the introductory hypothesis in the Book of Baruch, the Jewish community of Babylon send a letter by Baruch to the remnant of the Jews in Jerusalem. If that were so, then it is in Jerusalem, not in Babylon, that this letter, or a copy of it, might be supposed to turn up. Therefore the falsarius is to be looked for among the Jews of Jerusalem, not among those of Babylon. In Jerusalem would, of necessity, the farce of finding this epistle be enacted. Altogether, there seems no support for the date or origin assigned by Ewald to this book. Of course, if we could have assumed the conclusion of Ewald in regard to the date of Baruch to be correct, it would have been of advantage in our further argument. Ewald further assumes that the opening portion of Baruch has been the original from which the prayer in the ninth chapter of Daniel has been imitated. The resemblance cannot be denied, the question to be decided is - Which is the original and which the imitation? It is a general rule, and one of almost universal application, that the shorter form of a poetical composition - and the prayer in Daniel and in Baruch has that character - is the more original. Unquestionably, if we apply this test, the prayer in the Book of Baruch is later than the parallel prayer in Daniel 9. In Baruch the prayer occupies at least sixty verses, in Daniel only sixteen. We would not press the mere fact of brevity, did this stand alone as evidence for the priority of Daniel, as it is possible, but we think little more than barely possible, that the version in Daniel might be a summary of that in Baruch, though summaries are much rarer in poetic literature than expansions. The nature of the differences seem more naturally to be due to expansion than to summarizing. Thus if we compare two closely parallel passages (Bar. 2:9-12 and Daniel 9:14, 15), we find the differences are all due to expansions in Baruch on changes that might appear to make the succession of thought easier. Of the latter, an example is" works which he has commanded us," compared with" works which he doeth." The former makes the transition to the thought of disobedience easier. It is possible this change may have been due to the translator misreading the Hebrew before him. The expansions are more obviously additions to the text - they have the invariable character of such things, additions to the words of a passage without being any real addition to the sense. Thus the last clause of Daniel 9:14, "For we obeyed not his voice," is expanded into "Yet we have not hearkened unto his voice to walk in the commandments of the Lord, which he hath set before us." After the first eight words, which may be regarded as exactly equivalent to the six in Daniel, the rest is mere expansion. Again, the last obtuse of Daniel 9:15, "we have sinned, we have done wickedly," is expanded into "O Lord our God, we have sinned, we have done ungodly, we have dealt unrighteously in all thine ordinances." Any one can see that here the differences are mere expansion, without any addition to the thought. We might carry our investigation further, and would only make our point clearer; but this would be mere loss of time. This expansion and paraphrasing prove the dependence of Baruch upon Daniel, and therefore the priority of the latter. More important is the utter failure of the writer of Baruch to comprehend the condition of matters at the time he supposes himself writing. In Bar. 1:2 we are told that the Chaldeans "had taken Jerusalem, and burned it with fire." Jerusalem thereafter ceased to be inhabited, for Gedaliah stayed in Mizpah. Yet (Bar. 1:10) the Babylonian Jews say they have sent money "to buy you burnt offerings, and sin offerings," which it would be impossible to present before God as the temple was a mass of ruins. Jeremiah 41:5 cannot be quoted against this, because the Shechemites and Samaritians there mentioned are carrying an unbloody sacrifice, which might be offered to the Lord at the ruins; but there is no word of burnt offerings or sin offerings. And in harmony with this there is no stress laid in the prayer in Baruch, as there is in the prayer in Daniel, on the absoluteness of the desolation of Zion. On the supposition in the Book of Baruch, Jerusalem had still inhabitants, and there was still a high priest, a state of matters utterly at variance with that implied in the Book of Ezra. No such anachronism can be detected in Daniel; his whole prayer speaks consistently of the desolation of Jerusalem. We do but mention the fact that the high priest "Joachim, sen of Cheleias, sen of Salem" (Bar. 1:7) has no existence in the list of the priests we find in Chronicles and Nehemiah. In 1 Chronicles 6:15 we are told that Jehozadak "went into captivity," and we know that Joshua was his son. We shall lay no stress on the otherwise unheard-of return to the land of Judah of the vessels "which Sedecias, the son of Joaias, king of Judah had made" (Bar. 1:8), nor on the date in the first verse, "the fifth year in the seventh day of the mouth;" they are in perfect harmony with the general non-historical tone of the whole book. The Book of Daniel has nothing like them. Another historical blunder must be noted - one that proves the dependence of Baruch on Daniel, and disproves the opposite view. The Babylonian Jews declare their intention (Bar. 1:12) to live "under the shadow of Nebuchodonosor King of Babylon, and under the shadow of Balthasar his son." This makes Belshazzar the son of Nebuchadnezzar, and his associate on the throne, in contradiction of history as we know it now. We know now that Belshazzar was not the son of Nebuchadnezzar, but of Nabunahid. He may have been the grandson of the great conqueror, but not his actual son. The statements in Daniel, while liable to be interpreted in the sense in which the author of Baruch has taken them, do not necessitate this sense, as we have shown above. In Daniel Belshazzar is never described as the son of Nebuchadnezzar in the same way as Darius is called the son of Ahasuerus. It is true Nebuchadnezzar is called his father, and he himself, according to the Massoretic text, speaks of him as his father; but this means no more, in the court language of Assyria, than that he was his predecessor and was famous. As there is no note of chronological succession in Daniel, Belshazzar's occupation of the throne as representative of his father Nabunahid might be any number of years after the death of Nebuchadnezzar, without contradicting anything in it. A writer acquainted with Daniel, and living long after the events, would naturally drop into the blunder of the writer of Baruch, and make Belshazzar the son of Nebuchadnezzar. On the other hand, it is difficult to imagine the writer of Daniel - if he were a novelist - having Baruch in his hand, and not introducing Belshazzar alongside of Nebuchadnezzar. The artistic possibilities of the situation would have been too great to be resisted. We then feel ourselves necessitated to place Baruch long posterior to Daniel. It is difficult to settle the date of Baruch. The latter two chapters, which are certainly by a hand other than the first three, and probably later, have signs in them that make them late. Bar. 5. is an imitation of the Psalter of Solomon 11. The utter inability to comprehend the cessation of burnt offering and sin offering, implied in Bar. 1:10, shows that it was written before the destruction of the temple under Vespasian. It is scarcely possible that it could have been written after the desolation of the temple by Epiphanes. This definitely overthrows the theory of Kneueker, that Baruch was written in Rome after the capture of Jerusalem by Titus. One who had seen the desolation of Jerusalem under the Romans would not have been under the hallucination of the writer of Baruch, or imagined that burnt sacrifices could have been offered by a high priest in Jerusalem after the destruction of Jerusalem by Nebuchadnezzar. Not unlikely the first three chapters were composed in the reign of the Lagid princes, and had for their object to reconcile the Jews to subjection to the foreign yoke. Israel certainly was still scattered among the countries. The huge Jewish communities in Egypt and Babylon, not to speak of the smaller communities scattered over every city round the basin of the Mediterranean, amply proved that. They were no longer an independent nation, they were always subject to some power, and that was a cause of humiliation. If we are right in our idea of the date of the Book of Baruch, and of the relation between it and the Book of Daniel, we have proved that Daniel must have existed long prior to the Maccabean struggle. 9:4-19 In every prayer we must make confession, not only of the sins we have been guilty of, but of our faith in God, and dependence upon him, our sorrow for sin, and our resolutions against it. It must be our confession, the language of our convictions. Here is Daniel's humble, serious, devout address to God; in which he gives glory to him as a God to be feared, and as a God to be trusted. We should, in prayer, look both at God's greatness and his goodness, his majesty and mercy. Here is a penitent confession of sin, the cause of the troubles the people for so many years groaned under. All who would find mercy must thus confess their sins. Here is a self-abasing acknowledgment of the righteousness of God; and it is evermore the way of true penitents thus to justify God. Afflictions are sent to bring men to turn from their sins, and to understand God's truth. Here is a believing appeal to the mercy of God. It is a comfort that God has been always ready to pardon sin. It is encouraging to recollect that mercies belong to God, as it is convincing and humbling to recollect that righteousness belongs to him. There are abundant mercies in God, not only forgiveness, but forgivenesses. Here are pleaded the reproach God's people was under, and the ruins God's sanctuary was in. Sin is a reproach to any people, especially to God's people. The desolations of the sanctuary are grief to all the saints. Here is an earnest request to God to restore the poor captive Jews to their former enjoyments. O Lord, hearken and do. Not hearken and speak only, but hearken and do; do that for us which none else can do; and defer not. Here are several pleas and arguments to enforce the petitions. Do it for the Lord Christ's sake; Christ is the Lord of all. And for his sake God causes his face to shine upon sinners when they repent, and turn to him. In all our prayers this must be our plea, we must make mention of his righteousness, even of his only. The humble, fervent, believing earnestness of this prayer should ever be followed by us.
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Alphabetical: account and any are bears because before but by called city compassion desolation desolations do ear eyes for Give God great hear incline is make mercy merits my Name not O of on open our own presenting requests righteous see supplications that the We which you your

OT Prophets: Daniel 9:18 My God turn your ear and hear (Dan. Da Dn) Christian Bible Study Resources, Dictionary, Concordance and Search Tools
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