2 Tawarikh 33:11-12

33:11 So the Lord brought against them the commanders of the army of the king of Assyria. They seized Manasseh, put hooks in his nose, ¹  bound him with bronze chains, and carried him away to Babylon. 33:12 In his pain ²  Manasseh ³  asked the Lord his God for mercy ⁴  and truly ⁵  humbled himself before the God of his ancestors. ⁶ 

2 Tawarikh 33:19

33:19 The Annals of the Prophets include his prayer, give an account of how the Lord responded to it, record all his sins and unfaithful acts, and identify the sites where he built high places and erected Asherah poles and idols before he humbled himself. ⁷ 

Amsal 15:8

15:8 The Lord abhors ⁸  the sacrifices ⁹  of the wicked, ¹⁰ 

but the prayer ¹¹  of the upright pleases him. ¹² 

Kisah Para Rasul 9:11

9:11 Then the Lord told him, “Get up and go to the street called ‘Straight,’ ¹³  and at Judas’ house look for a man from Tarsus named Saul. For he is praying,

Kisah Para Rasul 9:1

The Conversion of Saul

9:1 Meanwhile Saul, still breathing out threats ¹⁴  to murder ¹⁵  the Lord’s disciples, went to the high priest

Yohanes 1:9

1:9 The true light, who gives light to everyone, ¹⁶  was coming into the world. ¹⁷ 

[33:11]  ¹ tn Heb “and they seized him with hooks.”

[33:12]  ² tn Or “distress.”

[33:12]  ³ tn Heb “he”; the referent (Manasseh) has been specified in the translation for clarity.

[33:12]  ⁴ tn Heb “appeased the face of the Lord his God.”

[33:12]  ⁵ tn Or “greatly.”

[33:12]  ⁶ tn Heb “fathers.”

[33:19]  ⁷ tn Heb “and his prayer and being entreated by him, and all his sin and his unfaithfulness and the places where he built high places and set up Asherah poles and idols before he humbled himself – behold, they are written on the words of his seers.”

[15:8]  ⁸ tn Heb “an abomination of the Lord.” The term יְהוָה (yÿhvah, “the Lord”) functions as a subjective genitive: “the Lord abhors.” Cf. NIV “the Lord detests”; NCV, NLT “the Lord hates”; CEV “the Lord is disgusted.”

[15:8]  ⁹ tn Heb “sacrifice” (so many English versions).

[15:8]  ¹⁰ sn The sacrifices of the wicked are hated by the Lord because the worshipers are insincere and blasphemous (e.g., Prov 15:29; 21:3; 28:9; Ps 40:6-8; Isa 1:10-17). In other words, the spiritual condition of the worshiper determines whether or not the worship is acceptable to God.

[15:8]  ¹¹ sn J. H. Greenstone notes that if God will accept the prayers of the upright, he will accept their sacrifices; for sacrifice is an outer ritual and easily performed even by the wicked, but prayer is a private and inward act and not usually fabricated by unbelievers (Proverbs, 162).

[15:8]  ¹² tn Heb “[is] his pleasure.” The 3rd person masculine singular suffix functions as a subjective genitive: “he is pleased.” God is pleased with the prayers of the upright.

[9:11]  ¹³ sn The noting of the detail of the locale, ironically called ‘Straight’ Street, shows how directive and specific the Lord was.

[9:1]  ¹⁴ tn Or “Saul, making dire threats.”

[9:1]  ¹⁵ tn The expression “breathing out threats and murder” is an idiomatic expression for “making threats to murder” (see L&N 33.293). Although the two terms “threats” and “murder” are syntactically coordinate, the second is semantically subordinate to the first. In other words, the content of the threats is to murder the disciples.

[1:9]  ¹⁶ tn Grk “every man” (but in a generic sense, “every person,” or “every human being”).

[1:9]  ¹⁷ tn Or “He was the true light, who gives light to everyone who comes into the world.” The participle ἐρχόμενον (ercomenon) may be either (1) neuter nominative, agreeing with τὸ φῶς (to fw"), or (2) masculine accusative, agreeing with ἄνθρωπον (anqrwpon). Option (1) results in a periphrastic imperfect with ἦν (hn), ἦν τὸ φῶς… ἐρχόμενον, referring to the incarnation. Option (2) would have the participle modifying ἄνθρωπον and referring to the true light as enlightening “every man who comes into the world.” Option (2) has some rabbinic parallels: The phrase “all who come into the world” is a fairly common expression for “every man” (cf. Leviticus Rabbah 31.6). But (1) must be preferred here, because: (a) In the next verse the light is in the world; it is logical for v. 9 to speak of its entering the world; (b) in other passages Jesus is described as “coming into the world” (6:14, 9:39, 11:27, 16:28) and in 12:46 Jesus says: ἐγὼ φῶς εἰς τὸν κόσμον ἐλήλυθα (egw fw" ei" ton kosmon elhluqa); (c) use of a periphrastic participle with the imperfect tense is typical Johannine style: 1:28, 2:6, 3:23, 10:40, 11:1, 13:23, 18:18 and 25. In every one of these except 13:23 the finite verb is first and separated by one or more intervening words from the participle.

[1:9]  sn In v. 9 the world (κόσμος, kosmos) is mentioned for the first time. This is another important theme word for John. Generally, the world as a Johannine concept does not refer to the totality of creation (the universe), although there are exceptions at 11:9. 17:5, 24, 21:25, but to the world of human beings and human affairs. Even in 1:10 the world created through the Logos is a world capable of knowing (or reprehensibly not knowing) its Creator. Sometimes the world is further qualified as this world (ὁ κόσμος οὗτος, Jo kosmos Joutos) as in 8:23, 9:39, 11:9, 12:25, 31; 13:1, 16:11, 18:36. This is not merely equivalent to the rabbinic phrase “this present age” (ὁ αἰών οὗτος, Jo aiwn Joutos) and contrasted with “the world to come.” For John it is also contrasted to a world other than this one, already existing; this is the lower world, corresponding to which there is a world above (see especially 8:23, 18:36). Jesus appears not only as the Messiah by means of whom an eschatological future is anticipated (as in the synoptic gospels) but also as an envoy from the heavenly world to this world.