Kisah Para Rasul 12:12

12:12 When Peter ¹  realized this, he went to the house of Mary, the mother of John Mark, ²  where many people had gathered together and were praying.

Yesaya 62:6-7

62:6 I ³  post watchmen on your walls, O Jerusalem;

they should keep praying all day and all night. ⁴ 

You who pray to ⁵  the Lord, don’t be silent!

62:7 Don’t allow him to rest until he reestablishes Jerusalem, ⁶ 

until he makes Jerusalem the pride ⁷  of the earth.

Matius 18:19

18:19 Again, I tell you the truth, ⁸  if two of you on earth agree about whatever you ask, my Father in heaven will do it for you. ⁹ 

Lukas 18:1

Prayer and the Parable of the Persistent Widow

18:1 Then ¹⁰  Jesus ¹¹  told them a parable to show them they should always ¹²  pray and not lose heart. ¹³ 

Lukas 18:1

Prayer and the Parable of the Persistent Widow

18:1 Then ¹⁴  Jesus ¹⁵  told them a parable to show them they should always ¹⁶  pray and not lose heart. ¹⁷ 

Kolose 1:26

1:26 that is, the mystery that has been kept hidden from ages and generations, but has now been revealed to his saints.

Kolose 1:2

1:2 to the saints, the faithful ¹⁸  brothers and sisters ¹⁹  in Christ, at Colossae. Grace and peace to you ²⁰  from God our Father! ²¹ 

Kolose 1:11

1:11 being strengthened with all power according to his glorious might for the display of ²²  all patience and steadfastness, joyfully

Efesus 6:18-20

6:18 With every prayer and petition, pray ²³  at all times in the Spirit, and to this end ²⁴  be alert, with all perseverance and requests for all the saints. 6:19 Pray ²⁵  for me also, that I may be given the message when I begin to speak ²⁶  – that I may confidently make known ²⁷  the mystery of the gospel, 6:20 for which I am an ambassador in chains. Pray that I may be able to speak boldly as I ought to speak.

Efesus 6:1

6:1 Children, ²⁸  obey your parents in the Lord ²⁹  for this is right.

Efesus 5:17

5:17 For this reason do not be foolish, but be wise ³⁰  by understanding ³¹  what the Lord’s will is.

Ibrani 13:3

13:3 Remember those in prison as though you were in prison with them, ³²  and those ill-treated as though you too felt their torment. ³³ 

Yakobus 5:16

5:16 So confess your sins to one another and pray for one another so that you may be healed. The prayer of a righteous person has great effectiveness. ³⁴ 

[12:12]  ¹ tn Grk “he”; the referent (Peter) has been specified in the translation for clarity.

[12:12]  ² tn Grk “John who was also called Mark.”

[12:12]  sn John Mark becomes a key figure in Acts 12:25; 13:5, 13; 15:37-39.

[62:6]  ³ sn The speaker here is probably the prophet.

[62:6]  ⁴ tn Heb “all day and all night continually they do not keep silent.” The following lines suggest that they pray for the Lord’s intervention and restoration of the city.

[62:6]  ⁵ tn Or “invoke”; NIV “call on”; NASB, NRSV “remind.”

[62:7]  ⁶ tn “Jerusalem” is supplied in the translation for stylistic reasons; note the following line.

[62:7]  ⁷ tn Heb “[the object of] praise.”

[18:19]  ⁸ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[18:19]  ⁹ tn Grk “if two of you…agree about whatever they ask, it will be done for them by my Father who is in heaven.” The passive construction has been translated as an active one in keeping with contemporary English style, and the pronouns, which change from second person plural to third person plural in the Greek text, have been consistently translated as second person plural.

[18:1]  ¹⁰ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[18:1]  ¹¹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[18:1]  ¹² tn Or “should pray at all times” (L&N 67.88).

[18:1]  ¹³ sn This is one of the few parables that comes with an explanation at the start: …they should always pray and not lose heart. It is part of Luke’s goal in encouraging Theophilus (1:4).

[18:1]  ¹⁴ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[18:1]  ¹⁵ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[18:1]  ¹⁶ tn Or “should pray at all times” (L&N 67.88).

[18:1]  ¹⁷ sn This is one of the few parables that comes with an explanation at the start: …they should always pray and not lose heart. It is part of Luke’s goal in encouraging Theophilus (1:4).

[1:2]  ¹⁸ tn Grk “and faithful.” The construction in Greek (as well as Paul’s style) suggests that the saints are identical to the faithful; hence, the καί (kai) is best left untranslated (cf. Eph 1:1). See ExSyn 281-82.

[1:2]  ¹⁹ tn Grk “brothers,” but the Greek word may be used for “brothers and sisters” or “fellow Christians” as here (cf. BDAG 18 s.v. ἀδελφός 1, where considerable nonbiblical evidence for the plural ἀδελφοί [adelfoi] meaning “brothers and sisters” is cited).

[1:2]  ²⁰ tn Or “Grace to you and peace.”

[1:2]  ²¹ tc Most witnesses, including some important ones (א A C F G I [P] 075 Ï it bo), read “and the Lord Jesus Christ” at the end of this verse, no doubt to conform the wording to the typical Pauline salutation. However, excellent and early witnesses (B D K L Ψ 33 81 1175 1505 1739 1881 al sa) lack this phrase. Since the omission is inexplicable as arising from the longer reading (otherwise, these mss would surely have deleted the phrase in the rest of the corpus Paulinum), it is surely authentic.

[1:11]  ²² tn The expression “for the display of” is an attempt to convey in English the force of the Greek preposition εἰς (eis) in this context.

[6:18]  ²³ tn Both “pray” and “be alert” are participles in the Greek text (“praying…being alert”). Both are probably instrumental, loosely connected with all of the preceding instructions. As such, they are not additional commands to do but instead are the means through which the prior instructions are accomplished.

[6:18]  ²⁴ tn Grk “and toward it.”

[6:19]  ²⁵ tn To avoid a lengthy, convoluted sentence in English, the Greek sentence was broken up at this point and the verb “pray” was inserted in the English translation to pick up the participle προσευχόμενοι (proseuxomenoi, “praying”) in v. 18.

[6:19]  ²⁶ tn Grk “that a word may be given to me in the opening of my mouth.” Here “word” (λόγος, logo") is used in the sense of “message.”

[6:19]  ²⁷ tn The infinitive γνωρίσαι (gnwrisai, “to make known”) is functioning epexegetically to further explain what the author means by the preceding phrase “that I may be given the message when I begin to speak.”

[6:1]  ²⁸ tn The use of the article τά (ta) with τέκνα (tekna) functions in a generic way to distinguish this group from husbands, wives, fathers and slaves and is left, therefore, untranslated. The generic article is used with γύναῖκες (gunaikes) in 5:22, ἄνδρες (andres) in 5:25, δοῦλοι (douloi) in 6:5, and κύριοι (kurioi) in 6:9.

[6:1]  ²⁹ tc B D* F G as well as a few versional and patristic representatives lack “in the Lord” (ἐν κυρίῳ, en kuriw), while the phrase is well represented in Ì⁴⁶ א A D¹ I^vid Ψ 0278 0285 33 1739 1881 Ï sy co. Scribes may have thought that the phrase could be regarded a qualifier on the kind of parents a child should obey (viz., only Christian parents), and would thus be tempted to delete the phrase to counter such an interpretation. It is unlikely that the phrase would have been added, since the form used to express such sentiment in this Haustafel is ὡς τῷ κυρίῳ/Χριστῷ (Jw" tw kuriw/Cristw, “as to the Lord/Christ”; see 5:22; 6:5). Even though the witnesses for the omission are impressive, it is more likely that the phrase was deleted than added by scribal activity.

[5:17]  ³⁰ tn “become wise by understanding”; Grk “understanding.” The imperative “be wise” is apparently implied by the construction of vv. 15-21. See the following text-critical note for discussion.

[5:17]  ³¹ tc ‡ The best witnesses read the imperative here (so Ì⁴⁶ א A B P 0278 33 81 1739 pc). The participle is found primarily in the Western and Byzantine texttypes (D² Ψ 1881 Ï latt [D* F G are slightly different, but support the participial reading]). But the participle is superior on internal grounds: The structure of v. 17 almost requires an imperative after ἀλλά (alla), for this gives balance to the clause: “Do not become foolish, but understand…” If the participle is original, it may be imperatival (and thus should be translated just like an imperative), but such is quite rare in the NT. More likely, there is an implied imperative as follows: “Do not become foolish, but become wise, understanding what the will of the Lord is.” Either way, the participle is the harder reading and ought therefore to be considered original. It is significant that seeing an implied imperative in this verse affords a certain symmetry to the author’s thought in vv. 15-21: There are three main sections (vv. 15-16, v. 17, vv. 18-21), each of which provides a negative injunction, followed by a positive injunction, followed by a present adverbial participle. If συνίετε (suniete) is original, this symmetry is lost. Thus, even though the external evidence for συνιέντες (sunientes) is not nearly as weighty as for the imperative, both the transcriptional and intrinsic evidence support it.

[13:3]  ³² tn Grk “as being imprisoned together.”

[13:3]  ³³ tn Or “since you too are vulnerable”; Grk “you also being in the body.”

[5:16]  ³⁴ tn Or “the fervent prayer of a righteous person is very powerful”; Grk “is very powerful in its working.”