1 Raja-raja 18:36-37

18:36 When it was time for the evening offering, ¹  Elijah the prophet approached the altar ²  and prayed: “O Lord God of Abraham, Isaac, and Israel, prove ³  today that you are God in Israel and that I am your servant and have done all these things at your command. 18:37 Answer me, O Lord, answer me, so these people will know that you, O Lord, are the true God ⁴  and that you are winning back their allegiance.” ⁵ 

Keluaran 17:4

17:4 Then Moses cried out to the Lord, “What will I do with ⁶  this people? – a little more ⁷  and they will stone me!” ⁸ 

Keluaran 17:1

Water at Massa and Meribah

17:1 ⁹ The whole community ¹⁰  of the Israelites traveled on their journey ¹¹  from the Desert of Sin according to the Lord’s instruction, and they pitched camp in Rephidim. ¹²  Now ¹³  there was no water for the people to drink. ¹⁴ 

1 Samuel 7:8-9

7:8 The Israelites said to Samuel, “Keep ¹⁵  crying out to the Lord our ¹⁶  God so that he may save us ¹⁷  from the hand of the Philistines!” 7:9 So Samuel took a nursing lamb ¹⁸  and offered it as a whole burnt offering to the Lord. Samuel cried out to the Lord on Israel’s behalf, and the Lord answered him.

1 Samuel 7:2

Further Conflict with the Philistines

7:2 It was quite a long time – some twenty years in all – that the ark stayed at Kiriath Jearim. All the people ¹⁹  of Israel longed for ²⁰  the Lord.

Kisah Para Rasul 19:4

19:4 Paul said, “John baptized with a baptism of repentance, telling the people to believe in the one who was to come after him, ²¹  that is, in Jesus.”

Kisah Para Rasul 19:15

19:15 But the evil spirit replied to them, ²²  “I know about Jesus ²³  and I am acquainted with ²⁴  Paul, but who are you?” ²⁵ 

Mazmur 99:6

99:6 Moses and Aaron were among his priests;

Samuel was one of those who prayed to him. ²⁶ 

They ²⁷  prayed to the Lord and he answered them.

Matius 21:22

21:22 And whatever you ask in prayer, if you believe, ²⁸  you will receive.”

Yakobus 5:15-18

5:15 And the prayer of faith will save the one who is sick and the Lord will raise him up – and if he has committed sins, he will be forgiven. ²⁹  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. ³⁰  5:17 Elijah was a human being ³¹  like us, and he prayed earnestly ³²  that it would not rain and there was no rain on the land for three years and six months! 5:18 Then ³³  he prayed again, and the sky gave rain and the land sprouted with a harvest.

[18:36]  ¹ tn Heb “at the offering up of the offering.”

[18:36]  ² tn The words “the altar” are supplied in the translation for clarification.

[18:36]  ³ tn Heb “let it be known.”

[18:37]  ⁴ tn Heb “the God.”

[18:37]  ⁵ tn Heb “that you are turning their heart[s] back.”

[17:4]  ⁶ tn The preposition lamed (ל) is here specification, meaning “with respect to” (see R. J. Williams, Hebrew Syntax, 49, §273).

[17:4]  ⁷ tn Or “they are almost ready to stone me.”

[17:4]  ⁸ tn The perfect tense with the vav (ו) consecutive almost develops an independent force; this is true in sentences where it follows an expression of time, as here (see GKC 334 §112.x).

[17:1]  ⁹ sn This is the famous story telling how the people rebelled against Yahweh when they thirsted, saying that Moses had brought them out into the wilderness to kill them by thirst, and how Moses with the staff brought water from the rock. As a result of this the name was called Massa and Meribah because of the testing and the striving. It was a challenge to Moses’ leadership as well as a test of Yahweh’s presence. The narrative in its present form serves an important point in the argument of the book. The story turns on the gracious provision of God who can give his people water when there is none available. The narrative is structured to show how the people strove. Thus, the story intertwines God’s free flowing grace with the sad memory of Israel’s sins. The passage can be divided into three parts: the situation and the complaint (1-3), the cry and the miracle (4-6), and the commemoration by naming (7).

[17:1]  ¹⁰ tn Or “congregation” (KJV, ASV, NASB, NRSV).

[17:1]  ¹¹ tn The text says that they journeyed “according to their journeyings.” Since the verb form (and therefore the derived noun) essentially means to pull up the tent pegs and move along, this verse would be saying that they traveled by stages, or, from place to place.

[17:1]  ¹² sn The location is a bit of a problem. Exod 19:1-2 suggests that it is near Sinai, whereas it is normally located near Kadesh in the north. Without any details provided, M. Noth concludes that two versions came together (Exodus [OTL], 138). S. R. Driver says that the writer wrote not knowing that they were 24 miles apart (Exodus, 157). Critics have long been bothered by this passage because of the two names given at the same place. If two sources had been brought together, it is not possible now to identify them. But Noth insisted that if there were two names there were two different locations. The names Massah and Meribah occur alone in Scripture (Deut 9:22, and Num 20:1 for examples), but together in Ps 95 and in Deut 33:8. But none of these passages is a clarification of the difficulty. Most critics would argue that Massah was a secondary element that was introduced into this account, because Exod 17 focuses on Meribah. From that starting point they can diverge greatly on the interpretation, usually having something to do with a water test. But although Num 20 is parallel in several ways, there are major differences: 1) it takes place 40 years later than this, 2) the name Kadesh is joined to the name Meribah there, and 3) Moses is punished there. One must conclude that if an event could occur twice in similar ways (complaint about water would be a good candidate for such), then there is no reason a similar name could not be given.

[17:1]  ¹³ tn The disjunctive vav introduces a parenthetical clause that is essential for this passage – there was no water.

[17:1]  ¹⁴ tn Here the construction uses a genitive after the infinitive construct for the subject: “there was no water for the drinking of the people” (GKC 353-54 §115.c).

[7:8]  ¹⁵ tn Heb “don’t stop.”

[7:8]  ¹⁶ tc The LXX reads “your God” rather than the MT’s “our God.”

[7:8]  ¹⁷ tn After the negated jussive, the prefixed verbal form with the prefixed conjunction indicates purpose/result.

[7:9]  ¹⁸ tn Heb “a lamb of milk”; NAB “an unweaned lamb”; NIV “a suckling lamb”; NCV “a baby lamb.”

[7:2]  ¹⁹ tn Heb “house” (also in the following verse).

[7:2]  ²⁰ tn Heb “mourned after”; NIV “mourned and sought after”; KJV, NRSV “lamented after”; NAB “turned to”; NCV “began to follow…again.”

[19:4]  ²¹ sn These disciples may have had their contact with John early on in the Baptist’s ministry before Jesus had emerged. This is the fifth time Luke links John the Baptist and Jesus (Acts 1:5; 11:16; 13:25; 18:25).

[19:15]  ²² tn Grk “answered and said to them.” The expression, redundant in English, has been simplified to “replied.”

[19:15]  ²³ tn Grk “Jesus I know about.” Here ᾿Ιησοῦν (Ihsoun) is in emphatic position in Greek, but placing the object first is not normal in contemporary English style.

[19:15]  ²⁴ tn BDAG 380 s.v. ἐπίσταμαι 2 has “know, be acquainted with τινά…τὸν Παῦλον Ac 19:15.” Here the translation “be acquainted with” was used to differentiate from the previous phrase which has γινώσκω (ginwskw).

[19:15]  ²⁵ sn But who are you? This account shows how the power of Paul was so distinct that parallel claims to access that power were denied. In fact, such manipulation, by those who did not know Jesus, was judged (v. 16). The indirect way in which the exorcists made the appeal shows their distance from Jesus.

[99:6]  ²⁶ tn Heb “among those who called on his name.”

[99:6]  ²⁷ tn Heb “those who.” The participle is in apposition to the phrase “those who called on his name” in the preceding line.

[21:22]  ²⁸ tn Grk “believing”; the participle here is conditional.

[5:15]  ²⁹ tn Grk “it will be forgiven him.”

[5:16]  ³⁰ tn Or “the fervent prayer of a righteous person is very powerful”; Grk “is very powerful in its working.”

[5:17]  ³¹ tn Although it is certainly true that Elijah was a “man,” here ἄνθρωπος (anqrwpo") has been translated as “human being” because the emphasis in context is not on Elijah’s masculine gender, but on the common humanity he shared with the author and the readers.

[5:17]  ³² tn Grk “he prayed with prayer” (using a Hebrew idiom to show intensity).

[5:18]  ³³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events.