Some versions insert a heading here for verses 32-38. Others may simply leave a blank space to indicate a break in the poem between verses 31 and 32, thereby indicating a new section. This final section of the prayer is marked by the vocative our God. Verses 32-37 state the final plea. This is not done in a direct way, but by referring to the Jews’ situation and appealing to the faithfulness and mercy of God. God is addressed again as in Neh 1.5. The people want God once more to deliver Israel from their foreign rulers and give them independence in the land God had given them as promised.

Now therefore: In Hebrew this is a very strong expression that emphasizes the present situation in contrast to the past and even the future (see also the comments on the beginning of Neh 5.5). An equally strong transitional marker must be used in the receptor language, for example, “Now indeed…” (Deftere Allah).

Our God, the great and mighty and terrible God: For a discussion of the invocation O God and God’s characteristics of being great and terrible, see Neh 1.5. A third adjective is added here to describe the God of Israel as he is being addressed in the prayer. This is the adjective mighty or “powerful” (Good News Translation) or “awesome.” It describes the heroic quality of valor that is associated with a warrior. For terrible New Jerusalem Bible describes him as the “Awe-inspiring One.”

Who keepest covenant and steadfast love: After God’s characteristics have been identified in the prayer, his characteristic actions toward his people are mentioned. He upholds his covenant with them and he shows them steadfast love (chesed in Hebrew; see the comments at Neh 1.5).

Let not all the hardship seem little to thee that has come upon us is the main clause in this verse, so it should be in focus. This is the first petition in the final plea. It means that God should take seriously what the people have endured and take account of their sufferings by giving consideration to their plea.

The Hebrew word translated hardship is the special word used in the Torah to refer to the time of bondage and trials in Egypt (see Exo 18.8; Num 20.14, where Revised Standard Version has “adversity”). Here it refers more generally to all the sufferings that have befallen the Jews. Traduction œcuménique de la Bible expresses it as “affliction,” Nouvelle Bible Segond says “pain” while Bible en français courant says “difficulties.”

Let not all the hardship seem little to thee is a poetic form of expression that is called an understatement. Good News Translation reverses the form of the expression to say what is meant, that is, that God would “remember” how much they had suffered. This may be stated negatively as in the Hebrew text as “do not be insensitive to all these hardships” (La Bible des Communautés Chrétiennes), or positively as “take into account this misery” (Contemporary Chinese Bible).

Kings … princes … priests … prophets … fathers: These terms represent all the leaders of the people of Israel. The kings were those who were anointed to rule over the people of Israel and to care for them like shepherds care for their flocks of sheep. The princes were the various political leaders of the people (see the discussion on “officers” in Ezra 7.28, which renders the same Hebrew word here), the priests were the religious leaders (see Ezra 1.5), the prophets were God’s messengers to Israel, and the fathers were all the ancestors who had gone before.

All thy people: The Hebrew identifies the people with God (thy people), while Good News Translation harmonizes with the other first person plural possessive pronouns in “Our kings, our leaders…” and says “all our people.” Most versions do as Revised Standard Version has done and translate the Hebrew text literally. The reminder in the prayer to God that they are his people is dramatic and should be retained in translation.

Since the time of the kings of Assyria refers to the time from when the northern kingdom of Israel was taken into exile. The kings of Assyria since that time were Tiglath-pileser III, Shalmaneser V, Sargon II, and Sennacherib. Until this day includes the time of the Babylonian and Persian Empires without making specific reference to the hardships that the Israelites endured under the Persian kings. This day does not refer to the time today when the text is being translated. This refers to the time when the prayer was spoken and not to a modern day.

The Hebrew style of the petition is very formal. Translators will need to restructure the petition to make it natural in the style of the receptor language. Vocative forms of address that are appropriate in the receptor culture should be used here in this call upon God. In restructuring, attention should be paid to the pronouns. Hebrew uses the second person singular masculine pronoun for God, but many cultures use a second person plural or other honorific forms for calling upon God. For this whole verse Good News Translation may serve as a model. The following model based on Bible en français courant may also be helpful:

• Now then our God, you are a great God,
you are powerful and awesome,
you faithfully keep your covenant and show your love;
look at our sufferings how great they are:
the sufferings of our kings and our chiefs,
the sufferings of our priests and our prophets,
the sufferings of our ancestors and of all our people
since the time of the kings of Assyria
up to this very day!

Quoted with permission from Noss, Philip A. and Thomas, Kenneth J. A Handbook on Nehemiah. (UBS Helps for Translators). New York: UBS, 2005. For this and other handbooks for translators see here .