Kejadian 18:14

18:14 Is anything impossible ¹  for the Lord? I will return to you when the season comes round again and Sarah will have a son.” ² 

Yosua 6:5

6:5 When you hear the signal from the ram’s horn, ³  have the whole army give a loud battle cry. ⁴  Then the city wall will collapse ⁵  and the warriors should charge straight ahead.” ⁶ 

Yosua 6:20

6:20 The rams’ horns sounded ⁷  and when the army ⁸  heard the signal, ⁹  they gave a loud battle cry. ¹⁰  The wall collapsed ¹¹  and the warriors charged straight ahead into the city and captured it. ¹² 

Mazmur 33:9

33:9 For he spoke, and it ¹³  came into existence,

he issued the decree, ¹⁴  and it stood firm.

Matius 21:21

21:21 Jesus ¹⁵  answered them, “I tell you the truth, ¹⁶  if you have faith and do not doubt, not only will you do what was done to the fig tree, but even if you say to this mountain, ‘Be lifted up and thrown into the sea,’ it will happen.

Markus 11:22-24

11:22 Jesus said to them, “Have faith in God. 11:23 I tell you the truth, ¹⁷  if someone says to this mountain, ‘Be lifted up and thrown into the sea,’ and does not doubt in his heart but believes that what he says will happen, it will be done for him. 11:24 For this reason I tell you, whatever you pray and ask for, believe that you have received it, and it will be yours.

Lukas 11:13

11:13 If you then, although you are ¹⁸  evil, know how to give good gifts to your children, how much more will the heavenly Father give the Holy Spirit ¹⁹  to those who ask him!”

Yohanes 4:10-14

4:10 Jesus answered ²⁰  her, “If you had known ²¹  the gift of God and who it is who said to you, ‘Give me some water ²²  to drink,’ you would have asked him, and he would have given you living water.” ²³  4:11 “Sir,” ²⁴  the woman ²⁵  said to him, “you have no bucket and the well ²⁶  is deep; where then do you get this ²⁷  living water? ²⁸  4:12 Surely you’re not greater than our ancestor ²⁹  Jacob, are you? For he gave us this well and drank from it himself, along with his sons and his livestock.” ³⁰ 

4:13 Jesus replied, ³¹  “Everyone who drinks some of this water will be thirsty ³²  again. 4:14 But whoever drinks some of the water that I will give him will never be thirsty again, ³³  but the water that I will give him will become in him a fountain ³⁴  of water springing up ³⁵  to eternal life.”

Yohanes 16:24

16:24 Until now you have not asked for anything in my name. Ask and you will receive it, ³⁶  so that your joy may be complete.

Kisah Para Rasul 1:14

1:14 All these continued together in prayer with one mind, together with the women, along with Mary the mother of Jesus, and his brothers. ³⁷ 

Kisah Para Rasul 2:1-4

The Holy Spirit and the Day of Pentecost

2:1 Now ³⁸  when the day of Pentecost had come, they were all together in one place. 2:2 Suddenly ³⁹  a sound ⁴⁰  like a violent wind blowing ⁴¹  came from heaven ⁴²  and filled the entire house where they were sitting. 2:3 And tongues spreading out like a fire ⁴³  appeared to them and came to rest on each one of them. 2:4 All ⁴⁴  of them were filled with the Holy Spirit, and they began to speak in other languages ⁴⁵  as the Spirit enabled them. ⁴⁶ 

Wahyu 22:1

22:1 Then ⁴⁷  the angel ⁴⁸  showed me the river of the water of life – water as clear as crystal – pouring out ⁴⁹  from the throne of God and of the Lamb,

Wahyu 22:17

22:17 And the Spirit and the bride say, “Come!” And let the one who hears say: “Come!” And let the one who is thirsty come; let the one who wants it take the water of life free of charge.

[18:14]  ¹ tn The Hebrew verb פָּלָא (pala’) means “to be wonderful, to be extraordinary, to be surpassing, to be amazing.”

[18:14]  ² sn Sarah will have a son. The passage brings God’s promise into clear focus. As long as it was a promise for the future, it really could be believed without much involvement. But now, when it seemed so impossible from the human standpoint, when the Lord fixed an exact date for the birth of the child, the promise became rather overwhelming to Abraham and Sarah. But then this was the Lord of creation, the one they had come to trust. The point of these narratives is that the creation of Abraham’s offspring, which eventually became Israel, is no less a miraculous work of creation than the creation of the world itself.

[6:5]  ³ tn Heb “and it will be at the sounding of the horn, the ram’s horn, when you hear the sound of the ram’s horn.” The text of Josh 6:5 seems to be unduly repetitive, so for the sake of English style and readability, it is best to streamline the text here. The reading in the Hebrew looks like a conflation of variant readings, with the second (“when you hear the sound of the ram’s horn”) being an interpolation that assimilates the text to verse 20 (“when the army heard the sound of the horn”). Note that the words “when you hear the sound of the ram's horn” do not appear in the LXX of verse 5.

[6:5]  ⁴ tn Heb “all the people will shout with a loud shout.”

[6:5]  ⁵ tn Heb “fall in its place.”

[6:5]  ⁶ tn Heb “and the people will go up, each man straight ahead.”

[6:20]  ⁷ tc Heb “and the people shouted and they blew the rams’ horns.” The initial statement (“and the people shouted”) seems premature, since the verse goes on to explain that the battle cry followed the blowing of the horns. The statement has probably been accidentally duplicated from what follows. It is omitted in the LXX.

[6:20]  ⁸ tn Heb “the people.”

[6:20]  ⁹ tn Heb “the sound of the horn.”

[6:20]  ¹⁰ tn Heb “they shouted with a loud shout.”

[6:20]  ¹¹ tn Heb “fell in its place.”

[6:20]  ¹² tn Heb “and the people went up into the city, each one straight ahead, and they captured the city.”

[33:9]  ¹³ tn That is, “all the earth” in the first line of v. 8. The apparent antecedent of the masculine subject of the verbs in v. 9 (note וַיֶּהִי [vayyehiy] and וַיַּעֲמֹד [vayya’amod]) is “earth” or “world,” both of which are feminine nouns. However, כָּל (kol, “all”) may be the antecedent, or the apparent lack of agreement may be explained by the collective nature of the nouns involved here (see GKC 463 §145.e).

[33:9]  ¹⁴ tn Heb “he commanded.”

[21:21]  ¹⁵ tn Grk “And answering, Jesus said.” This is somewhat redundant and has been simplified in the translation.

[21:21]  ¹⁶ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[11:23]  ¹⁷ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[11:13]  ¹⁸ tn The participle ὑπάρχοντες (Juparconte") has been translated as a concessive participle.

[11:13]  ¹⁹ sn The provision of the Holy Spirit is probably a reference to the wisdom and guidance supplied in response to repeated requests. Some apply it to the general provision of the Spirit, but this would seem to look only at one request in a context that speaks of repeated asking. The teaching as a whole stresses not that God gives everything his children want, but that God gives the good that they need. The parallel account in Matthew (7:11) refers to good things where Luke mentions the Holy Spirit.

[4:10]  ²⁰ tn Grk “answered and said to her.”

[4:10]  ²¹ tn Or “if you knew.”

[4:10]  ²² tn The phrase “some water” is supplied as the understood direct object of the infinitive πεῖν (pein).

[4:10]  ²³ tn This is a second class conditional sentence in Greek.

[4:10]  sn The word translated living is used in Greek of flowing water, which leads to the woman’s misunderstanding in the following verse. She thought Jesus was referring to some unknown source of drinkable water.

[4:11]  ²⁴ tn Or “Lord.” The Greek term κύριος (kurios) means both “Sir” and “Lord.” In this passage there is probably a gradual transition from one to the other as the woman’s respect for Jesus grows throughout the conversation (4:11, 15, 19).

[4:11]  ²⁵ tc ‡ Two early and important Greek mss along with two versional witnesses (Ì⁷⁵ B sy^s ac²) lack ἡ γυνή (Jh gunh, “the woman”) here; א* has ἐκείνη (ekeinh, “that one” or possibly “she”) instead of ἡ γυνή. It is possible that no explicit subject was in the original text and scribes added either ἡ γυνή or ἐκείνη to make the meaning clear. It is also possible that the archetype of Ì⁷⁵ א B expunged the subject because it was not altogether necessary, with the scribe of א later adding the pronoun. However, ἡ γυνή is not in doubt in any other introduction to the woman’s words in this chapter (cf. vv. 9, 15, 17, 19, 25), suggesting that intentional deletion was not the motive for the shorter reading in v. 11 (or else why would they delete the words only here?). Thus, the fact that virtually all witnesses (Ì⁶⁶ א² A C D L W^s Θ Ψ 050 083 086 Ë^1,13 Ï latt sy^c,p,h sa bo) have ἡ γυνή here may suggest that it is a motivated reading, conforming this verse to the rest of the pericope. Although a decision is difficult, it is probably best to regard the shorter reading as authentic. NA²⁷ has ἡ γυνή in brackets, indicating doubts as to their authenticity. For English stylistic reasons, the translation also includes “the woman” here.

[4:11]  ²⁶ tn The word for “well” has now shifted to φρέαρ (frear, “cistern”); earlier in the passage it was πηγή (phgh).

[4:11]  ²⁷ tn The anaphoric article has been translated “this.”

[4:11]  ²⁸ sn Where then do you get this living water? The woman’s reply is an example of the “misunderstood statement,” a technique appearing frequently in John’s Gospel. Jesus was speaking of living water which was spiritual (ultimately a Johannine figure for the Holy Spirit, see John 7:38-39), but the woman thought he was speaking of flowing (fresh drinkable) water. Her misunderstanding gave Jesus the opportunity to explain what he really meant.

[4:12]  ²⁹ tn Or “our forefather”; Grk “our father.”

[4:12]  ³⁰ tn Questions prefaced with μή (mh) in Greek anticipate a negative answer. This can sometimes be indicated by using a “tag” at the end. In this instance all of v. 12 is one question. It has been broken into two sentences for the sake of English style (instead of “for he” the Greek reads “who”).

[4:13]  ³¹ tn Grk “answered and said to her.”

[4:13]  ³² tn Grk “will thirst.”

[4:14]  ³³ tn Grk “will never be thirsty forever.” The possibility of a later thirst is emphatically denied.

[4:14]  ³⁴ tn Or “well.” “Fountain” is used as the translation for πηγή (phgh) here since the idea is that of an artesian well that flows freely, but the term “artesian well” is not common in contemporary English.

[4:14]  ³⁵ tn The verb ἁλλομένου (Jallomenou) is used of quick movement (like jumping) on the part of living beings. This is the only instance of its being applied to the action of water. However, in the LXX it is used to describe the “Spirit of God” as it falls on Samson and Saul. See Judg 14:6, 19; 15:14; 1 Kgdms 10:2, 10 LXX (= 1 Sam 10:6, 10 ET); and Isa 35:6 (note context).

[16:24]  ³⁶ tn The word “it” is not in the Greek text, but is implied. Direct objects were often omitted in Greek when clear from the context.

[1:14]  ³⁷ sn Jesus’ brothers are mentioned in Matt 13:55 and John 7:3.

[2:1]  ³⁸ tn Grk “And” Here καί (kai) has been translated as “now” to indicate the transition to a new topic. Greek style often begins sentences or clauses with “and,” but English style does not.

[2:2]  ³⁹ tn Here καί (kai) has not been translated for stylistic reasons. It occurs as part of the formula καὶ ἐγένετο (kai egeneto) which is often left untranslated in Luke-Acts because it is redundant in contemporary English. Here it is possible (and indeed necessary) to translate ἐγένετο as “came” so that the initial clause of the English translation contains a verb; nevertheless the translation of the conjunction καί is not necessary.

[2:2]  ⁴⁰ tn Or “a noise.”

[2:2]  ⁴¹ tn While φέρω (ferw) generally refers to movement from one place to another with the possible implication of causing the movement of other objects, in Acts 2:2 φέρομαι (feromai) should probably be understood in a more idiomatic sense of “blowing” since it is combined with the noun for wind (πνοή, pnoh).

[2:2]  ⁴² tn Or “from the sky.” The Greek word οὐρανός (ouranos) may be translated “sky” or “heaven” depending on the context.

[2:3]  ⁴³ tn Or “And divided tongues as of fire.” The precise meaning of διαμερίζομαι (diamerizomai) in Acts 2:3 is difficult to determine. The meaning could be “tongues as of fire dividing up one to each person,” but it is also possible that the individual tongues of fire were divided (“And divided tongues as of fire appeared”). The translation adopted in the text (“tongues spreading out like a fire”) attempts to be somewhat ambiguous.

[2:4]  ⁴⁴ tn Grk “And all.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[2:4]  ⁴⁵ tn The Greek term is γλώσσαις (glwssai"), the same word used for the tongues of fire.

[2:4]  sn Other languages. Acts 2:6-7 indicates that these were languages understandable to the hearers, a diverse group from “every nation under heaven.”

[2:4]  ⁴⁶ tn Grk “just as the spirit gave them to utter.” The verb ἀποφθέγγομαι (apofqengomai) was used of special utterances in Classical Greek (BDAG 125 s.v.).

[22:1]  ⁴⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[22:1]  ⁴⁸ tn Grk “he”; the referent (the angel mentioned in 21:9, 15) has been specified in the translation for clarity.

[22:1]  ⁴⁹ tn Grk “proceeding.” Water is more naturally thought to pour out or flow out in English idiom.