Kejadian 4:26

4:26 And a son was also born to Seth, whom he named Enosh. At that time people ¹  began to worship ²  the Lord.

Kejadian 13:4

13:4 This was the place where he had first built the altar, ³  and there Abram worshiped the Lord. ⁴ 

Kejadian 21:33

21:33 Abraham ⁵  planted a tamarisk tree ⁶  in Beer Sheba. There he worshiped the Lord, ⁷  the eternal God.

Mazmur 116:4

116:4 I called on the name of the Lord,

“Please Lord, rescue my life!”

Yoel 2:32

2:32 It will so happen that

everyone who calls on the name of the Lord will be delivered. ⁸ 

For on Mount Zion and in Jerusalem ⁹  there will be those who survive, ¹⁰ 

just as the Lord has promised;

the remnant ¹¹  will be those whom the Lord will call. ¹² 

Kisah Para Rasul 2:21

2:21 And then ¹³  everyone who calls on the name of the Lord will be saved.’ ¹⁴ 

Roma 10:12-14

10:12 For there is no distinction between the Jew and the Greek, for the same Lord is Lord of all, who richly blesses all who call on him. 10:13 For everyone who calls on the name of the Lord will be saved. ¹⁵ 

10:14 How are they to call on one they have not believed in? And how are they to believe in one they have not heard of? And how are they to hear without someone preaching to them ¹⁶ ?

Roma 10:1

10:1 Brothers and sisters, ¹⁷  my heart’s desire and prayer to God on behalf of my fellow Israelites ¹⁸  is for their salvation.

Kolose 1:2

1:2 to the saints, the faithful ¹⁹  brothers and sisters ²⁰  in Christ, at Colossae. Grace and peace to you ²¹  from God our Father! ²² 

[4:26]  ¹ tn The word “people” is not in the Hebrew text, but is supplied in the translation. The construction uses a passive verb without an expressed subject. “To call was begun” can be interpreted to mean that people began to call.

[4:26]  ² tn Heb “call in the name.” The expression refers to worshiping the Lord through prayer and sacrifice (see Gen 12:8; 13:4; 21:33; 26:25). See G. J. Wenham, Genesis (WBC), 1:116.

[13:4]  ³ tn Heb “to the place of the altar which he had made there in the beginning” (cf. Gen 12:7-8).

[13:4]  ⁴ tn Heb “he called in the name of the Lord.” The expression refers to worshiping the Lord through prayer and sacrifice (see Gen 4:26; 12:8; 21:33; 26:25). See G. J. Wenham, Genesis (WBC), 1:116, 281.

[21:33]  ⁵ tn Heb “and he”; the referent (Abraham) has been specified in the translation for clarity.

[21:33]  ⁶ sn The planting of the tamarisk tree is a sign of Abraham’s intent to stay there for a long time, not a religious act. A growing tree in the Negev would be a lasting witness to God’s provision of water.

[21:33]  ⁷ tn Heb “he called there in the name of the Lord.” The expression refers to worshiping the Lord through prayer and sacrifice (see Gen 4:26; 12:8; 13:4; 26:25). See G. J. Wenham, Genesis (WBC), 1:116, 281.

[2:32]  ⁸ tn While a number of English versions render this as “saved” (e.g., NIV, NRSV, NLT), this can suggest a “spiritual” or “theological” salvation rather than the physical deliverance from the cataclysmic events of the day of the Lord described in the context.

[2:32]  ⁹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[2:32]  ¹⁰ tn Heb “deliverance”; or “escape.” The abstract noun “deliverance” or “escape” probably functions here as an example of antimeria, referring to those who experience deliverance or escape with their lives: “escaped remnant” or “surviving remnant” (Gen 32:8; 45:7; Judg 21:17; 2 Kgs 19:30, 31; Isa 4:2; 10:20; 15:9; 37:31, 32; Ezek 14:22; Obad 1:17; Ezra 9:8, 13-15; Neh 1:2; 1 Chr 4:43; 2 Chr 30:6).

[2:32]  ¹¹ tn Heb “and among the remnant.”

[2:32]  ¹² tn The participle used in the Hebrew text seems to indicate action in the imminent future.

[2:21]  ¹³ tn Grk “And it will be that.”

[2:21]  ¹⁴ sn A quotation from Joel 2:28-32.

[10:13]  ¹⁵ sn A quotation from Joel 2:32.

[10:14]  ¹⁶ tn Grk “preaching”; the words “to them” are supplied for clarification.

[10:1]  ¹⁷ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:13.

[10:1]  ¹⁸ tn Grk “on behalf of them”; the referent (Paul’s fellow Israelites) has been specified in the translation for clarity.

[1:2]  ¹⁹ 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]  ²⁰ 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]  ²¹ tn Or “Grace to you and peace.”

[1:2]  ²² 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.