Kisah Para Rasul 16:25

16:25 About midnight Paul and Silas were praying ¹  and singing hymns to God, ²  and the rest of ³  the prisoners were listening to them.

Mazmur 55:16-18

55:16 As for me, I will call out to God,

and the Lord will deliver me.

55:17 During the evening, morning, and noontime

I will lament and moan, ⁴ 

and he will hear ⁵  me. ⁶ 

55:18 He will rescue ⁷  me and protect me from those who attack me, ⁸ 

even though ⁹  they greatly outnumber me. ¹⁰ 

Mazmur 62:5-8

62:5 Patiently wait for God alone, my soul! ¹¹ 

For he is the one who gives me confidence. ¹² 

62:6 He alone is my protector ¹³  and deliverer.

He is my refuge; ¹⁴  I will not be upended. ¹⁵ 

62:7 God delivers me and exalts me;

God is my strong protector and my shelter. ¹⁶ 

62:8 Trust in him at all times, you people!

Pour out your hearts before him! ¹⁷ 

God is our shelter! (Selah)

Mazmur 69:29-30

69:29 I am oppressed and suffering!

O God, deliver and protect me! ¹⁸ 

69:30 I will sing praises to God’s name! ¹⁹ 

I will magnify him as I give him thanks! ²⁰ 

Mazmur 109:29-31

109:29 My accusers will be covered ²¹  with shame,

and draped in humiliation as if it were a robe.

109:30 I will thank the Lord profusely, ²² 

in the middle of a crowd ²³  I will praise him,

109:31 because he stands at the right hand of the needy,

to deliver him from those who threaten ²⁴  his life.

Yeremia 20:13

20:13 Sing to the Lord! Praise the Lord!

For he rescues the oppressed from the clutches of evildoers. ²⁵ 

Lukas 6:11-12

6:11 But they were filled with mindless rage ²⁶  and began debating with one another what they would do ²⁷  to Jesus.

Choosing the Twelve Apostles

6:12 Now ²⁸  it was during this time that Jesus ²⁹  went out to the mountain ³⁰  to pray, and he spent all night ³¹  in prayer to God. ³² 

Lukas 6:2

6:2 But some of the Pharisees ³³  said, “Why are you ³⁴  doing what is against the law ³⁵  on the Sabbath?”

Kolose 1:8-11

1:8 who also told us of your love in the Spirit.

Paul’s Prayer for the Growth of the Church

1:9 For this reason we also, from the day we heard about you, ³⁶  have not ceased praying for you and asking God ³⁷  to fill ³⁸  you with the knowledge of his will in all spiritual wisdom and understanding, 1:10 so that you may live ³⁹  worthily of the Lord and please him in all respects ⁴⁰  – bearing fruit in every good deed, growing in the knowledge of God, 1:11 being strengthened with all power according to his glorious might for the display of ⁴¹  all patience and steadfastness, joyfully

Kolose 1:1

Salutation

1:1 From Paul, ⁴²  an apostle of Christ Jesus by the will of God, and Timothy our brother,

Kolose 1:16-18

1:16 for all things in heaven and on earth were created by him – all things, whether visible or invisible, whether thrones or dominions, ⁴³  whether principalities or powers – all things were created through him and for him.

1:17 He himself is before all things and all things are held together ⁴⁴  in him.

1:18 He is the head of the body, the church, as well as the beginning, the firstborn ⁴⁵  from among the dead, so that he himself may become first in all things. ⁴⁶ 

Kolose 1:2

1:2 to the saints, the faithful ⁴⁷  brothers and sisters ⁴⁸  in Christ, at Colossae. Grace and peace to you ⁴⁹  from God our Father! ⁵⁰ 

Titus 1:1

Salutation

1:1 From Paul, ⁵¹  a slave ⁵²  of God and apostle of Jesus Christ, to further the faith ⁵³  of God’s chosen ones and the knowledge of the truth that is in keeping with godliness,

Titus 1:1

Salutation

1:1 From Paul, ⁵⁴  a slave ⁵⁵  of God and apostle of Jesus Christ, to further the faith ⁵⁶  of God’s chosen ones and the knowledge of the truth that is in keeping with godliness,

[16:25]  ¹ tn Grk “praying, were singing.” The participle προσευχόμενοι (proseucomenoi) has been translated as a finite verb due to requirements of contemporary English style.

[16:25]  ² sn Praying and singing hymns to God. Tertullian said, “The legs feel nothing in the stocks when the heart is in heaven” (To the Martyrs 2; cf. Rom 5:3; Jas 1:2; 1 Pet 5:6). The presence of God means the potential to be free (cf. v. 26).

[16:25]  ³ tn The words “the rest of” are not in the Greek text, but are implied.

[55:17]  ⁴ tn The first verb is clearly a cohortative form, expressing the psalmist’s resolve. The second verb, while formally ambiguous, should also be understood as cohortative here.

[55:17]  ⁵ tn The prefixed verb with vav (ו) consecutive normally appears in narrational contexts to indicate past action, but here it continues the anticipatory (future) perspective of the preceding line. In Ps 77:6 one finds the same sequence of cohortative + prefixed verbal form with vav (ו) consecutive. In this case as well, both forms refer to future actions.

[55:17]  ⁶ tn Heb “my voice.”

[55:18]  ⁷ tn The perfect verbal form is here used rhetorically to indicate that the action is certain to take place (the so-called perfect of certitude).

[55:18]  ⁸ tn Heb “he will redeem in peace my life from [those who] draw near to me.”

[55:18]  ⁹ tn Or “for.”

[55:18]  ¹⁰ tn Heb “among many they are against me.” For other examples of the preposition עִמָּד (’immad) used in the sense of “at, against,” see HALOT 842 s.v.; BDB 767 s.v.; IBHS 219 §11.2.14b.

[62:5]  ¹¹ tn Heb “only for God be silent, my soul.” The wording is similar to that of v. 1a. Here an imperatival form, דּוֹמִּי (dommiy, “be silent”), appears instead of the noun דּוּמִיָּה (dumiyyah, “silence”). The psalmist is encouraging himself to maintain his trust in God.

[62:5]  ¹² tn Heb “for from him [is] my hope.”

[62:6]  ¹³ tn Heb “my high rocky summit.”

[62:6]  ¹⁴ tn Or “my elevated place” (see Ps 18:2).

[62:6]  ¹⁵ sn The wording is identical to that of v. 2, except that רַבָּה (rabbah, “greatly”) does not appear in v. 6.

[62:7]  ¹⁶ tn Heb “upon God [is] my deliverance and my glory, the high rocky summit of my strength, my shelter [is] in God.”

[62:8]  ¹⁷ tn To “pour out one’s heart” means to offer up to God intense, emotional lamentation and petitionary prayers (see Lam 2:19).

[69:29]  ¹⁸ tn Heb “your deliverance, O God, may it protect me.”

[69:30]  ¹⁹ tn Heb “I will praise the name of God with a song.”

[69:30]  ²⁰ tn Heb “I will magnify him with thanks.”

[109:29]  ²¹ tn Heb “clothed.” Another option is to translate the prefixed verbal forms in this line and the next as jussives (“may my accusers be covered with shame”).

[109:30]  ²² tn Heb “I will thank the Lord very much with my mouth.”

[109:30]  ²³ tn Heb “many.”

[109:31]  ²⁴ tn Heb “judge.”

[20:13]  ²⁵ sn While it may be a little confusing to modern readers to see the fluctuation in moods and the shifts in addressee in a prayer and complaint like this, it was not at all unusual for Israel where these were often offered in the temple in the conscious presence of God before fellow worshipers. For another example of these same shifts see Ps 22 which is a prayer of David in a time of deep distress.

[6:11]  ²⁶ tn The term ἄνοια (anoia) denotes a kind of insane or mindless fury; the opponents were beside themselves with rage. They could not rejoice in the healing, but could only react against Jesus.

[6:11]  ²⁷ tn The use of the optative (ποιήσαιεν, poihsaien, “might do”) in an indirect question indicates that the formal opposition and planning of Jesus’ enemies started here (BDF §§385.1; 386.1).

[6:12]  ²⁸ tn Grk “Now it happened that in.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.

[6:12]  ²⁹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[6:12]  ³⁰ tn Or “to a mountain” (εἰς τὸ ὅρος, eis to Joro").

[6:12]  sn The expression to the mountain here may be idiomatic or generic, much like the English “he went to the hospital” (cf. 15:29), or even intentionally reminiscent of Exod 24:12 (LXX), since the genre of the Sermon on the Mount seems to be that of a new Moses giving a new law.

[6:12]  ³¹ sn This is the only time all night prayer is mentioned in the NT.

[6:12]  ³² tn This is an objective genitive, so prayer “to God.”

[6:2]  ³³ sn See the note on Pharisees in 5:17.

[6:2]  ³⁴ tn Note that the verb is second person plural (with an understood plural pronominal subject in Greek). The charge is again indirectly made against Jesus by charging the disciples.

[6:2]  ³⁵ sn The alleged violation expressed by the phrase what is against the law is performing work on the Sabbath. That the disciples ate from such a field is no problem given Deut 23:25, but Sabbath activity is another matter in the leaders’ view (Exod 20:8-11 and Mishnah, m. Shabbat 7.2). The supposed violation involved reaping, threshing, winnowing, and preparing food. This probably explains why the clause describing the disciples “rubbing” the heads of grain in their hands is mentioned last, in emphatic position. This was preparation of food.

[1:9]  ³⁶ tn Or “heard about it”; Grk “heard.” There is no direct object stated in the Greek (direct objects were frequently omitted in Greek when clear from the context). A direct object is expected by an English reader, however, so most translations supply one. Here, however, it is not entirely clear what the author “heard”: a number of translations supply “it” (so KJV, NASB, NRSV; NAB “this”), but this could refer back either to (1) “your love in the Spirit” at the end of v. 8, or (2) “your faith in Christ Jesus and the love that you have for all the saints” (v. 4). In light of this uncertainty, other translations supply “about you” (TEV, NIV, CEV, NLT). This is preferred by the present translation since, while it does not resolve the ambiguity entirely, it does make it less easy for the English reader to limit the reference only to “your love in the Spirit” at the end of v. 8.

[1:9]  ³⁷ tn The term “God” does not appear in the Greek text, but the following reference to “the knowledge of his will” makes it clear that “God” is in view as the object of the “praying and asking,” and should therefore be included in the English translation for clarity.

[1:9]  ³⁸ tn The ἵνα (Jina) clause has been translated as substantival, indicating the content of the prayer and asking. The idea of purpose may also be present in this clause.

[1:10]  ³⁹ tn The infinitive περιπατῆσαι (peripathsai, “to walk, to live, to live one’s life”) is best taken as an infinitive of purpose related to “praying” (προσευχόμενοι, proseucomenoi) and “asking” (αἰτούμενοι, aitoumenoi) in v. 9 and is thus translated as “that you may live.”

[1:10]  ⁴⁰ tn BDAG 129 s.v. ἀρεσκεία states that ἀρεσκείαν (areskeian) refers to a “desire to please εἰς πᾶσαν ἀ. to please (the Lord) in all respects Col 1:10.”

[1:11]  ⁴¹ 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.

[1:1]  ⁴² tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[1:16]  ⁴³ tn BDAG 579 s.v. κυριότης 3 suggests “bearers of the ruling powers, dominions” here.

[1:17]  ⁴⁴ tn BDAG 973 s.v. συνίστημι B.3 suggests “continue, endure, exist, hold together” here.

[1:18]  ⁴⁵ tn See the note on the term “firstborn” in 1:15. Here the reference to Jesus as the “firstborn from among the dead” seems to be arguing for a chronological priority, i.e., Jesus was the first to rise from the dead.

[1:18]  ⁴⁶ tn Grk “in order that he may become in all things, himself, first.”

[1:2]  ⁴⁷ 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]  ⁴⁸ 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]  ⁴⁹ tn Or “Grace to you and peace.”

[1:2]  ⁵⁰ 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.

[1:1]  ⁵¹ tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[1:1]  ⁵² tn Traditionally, “servant” or “bondservant.” Though δοῦλος (doulos) is normally translated “servant,” the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times…in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v.). The most accurate translation is “bondservant” (sometimes found in the ASV for δοῦλος), in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force.

[1:1]  sn Undoubtedly the background for the concept of being the Lord’s slave or servant is to be found in the Old Testament scriptures. For a Jew this concept did not connote drudgery, but honor and privilege. It was used of national Israel at times (Isa 43:10), but was especially associated with famous OT personalities, including such great men as Moses (Josh 14:7), David (Ps 89:3; cf. 2 Sam 7:5, 8) and Elijah (2 Kgs 10:10); all these men were “servants (or slaves) of the Lord.”

[1:1]  ⁵³ tn Grk “for the faith,” possibly, “in accordance with the faith.”

[1:1]  ⁵⁴ tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[1:1]  ⁵⁵ tn Traditionally, “servant” or “bondservant.” Though δοῦλος (doulos) is normally translated “servant,” the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times…in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v.). The most accurate translation is “bondservant” (sometimes found in the ASV for δοῦλος), in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force.

[1:1]  sn Undoubtedly the background for the concept of being the Lord’s slave or servant is to be found in the Old Testament scriptures. For a Jew this concept did not connote drudgery, but honor and privilege. It was used of national Israel at times (Isa 43:10), but was especially associated with famous OT personalities, including such great men as Moses (Josh 14:7), David (Ps 89:3; cf. 2 Sam 7:5, 8) and Elijah (2 Kgs 10:10); all these men were “servants (or slaves) of the Lord.”

[1:1]  ⁵⁶ tn Grk “for the faith,” possibly, “in accordance with the faith.”