Yohanes 11:41-42
Konteks11:41 So they took away 1 the stone. Jesus looked upward 2 and said, “Father, I thank you that you have listened to me. 3 11:42 I knew that you always listen to me, 4 but I said this 5 for the sake of the crowd standing around here, that they may believe that you sent me.”
Kejadian 18:23-33
Konteks18:23 Abraham approached and said, “Will you sweep away the godly along with the wicked? 18:24 What if there are fifty godly people in the city? Will you really wipe it out and not spare 6 the place for the sake of the fifty godly people who are in it? 18:25 Far be it from you to do such a thing – to kill the godly with the wicked, treating the godly and the wicked alike! Far be it from you! Will not the judge 7 of the whole earth do what is right?” 8
18:26 So the Lord replied, “If I find in the city of Sodom fifty godly people, I will spare the whole place for their sake.”
18:27 Then Abraham asked, “Since I have undertaken to speak to the Lord 9 (although I am but dust and ashes), 10 18:28 what if there are five less than the fifty godly people? Will you destroy 11 the whole city because five are lacking?” 12 He replied, “I will not destroy it if I find forty-five there.”
18:29 Abraham 13 spoke to him again, 14 “What if forty are found there?” He replied, “I will not do it for the sake of the forty.”
18:30 Then Abraham 15 said, “May the Lord not be angry 16 so that I may speak! 17 What if thirty are found there?” He replied, “I will not do it if I find thirty there.”
18:31 Abraham 18 said, “Since I have undertaken to speak to the Lord, what if only twenty are found there?” He replied, “I will not destroy it for the sake of the twenty.”
18:32 Finally Abraham 19 said, “May the Lord not be angry so that I may speak just once more. What if ten are found there?” He replied, “I will not destroy it for the sake of the ten.”
18:33 The Lord went on his way 20 when he had finished speaking 21 to Abraham. Then Abraham returned home. 22
Kejadian 19:29
Konteks19:29 So when God destroyed 23 the cities of the region, 24 God honored 25 Abraham’s request. He removed Lot 26 from the midst of the destruction when he destroyed 27 the cities Lot had lived in.
Kejadian 20:7
Konteks20:7 But now give back the man’s wife. Indeed 28 he is a prophet 29 and he will pray for you; thus you will live. 30 But if you don’t give her back, 31 know that you will surely die 32 along with all who belong to you.”
Kejadian 20:1
Konteks20:1 Abraham journeyed from there to the Negev 33 region and settled between Kadesh and Shur. While he lived as a temporary resident 34 in Gerar,
Kisah Para Rasul 17:20-22
Konteks17:20 For you are bringing some surprising things 35 to our ears, so we want to know what they 36 mean.” 17:21 (All the Athenians and the foreigners who lived there used to spend their time 37 in nothing else than telling 38 or listening to something new.) 39
17:22 So Paul stood 40 before the Areopagus and said, “Men of Athens, I see that you are very religious 41 in all respects. 42
Kisah Para Rasul 18:1-2
Konteks18:1 After this 43 Paul 44 departed from 45 Athens 46 and went to Corinth. 47 18:2 There he 48 found 49 a Jew named Aquila, 50 a native of Pontus, 51 who had recently come from Italy with his wife Priscilla, because Claudius 52 had ordered all the Jews to depart from 53 Rome. 54 Paul approached 55 them,
Kisah Para Rasul 1:20-21
Konteks1:20 “For it is written in the book of Psalms, ‘Let his house become deserted, 56 and let there be no one to live in it,’ 57 and ‘Let another take his position of responsibility.’ 58 1:21 Thus one of the men 59 who have accompanied us during all the time the Lord Jesus associated with 60 us,
Mazmur 99:6
Konteks99:6 Moses and Aaron were among his priests;
Samuel was one of those who prayed to him. 61
They 62 prayed to the Lord and he answered them.
Mazmur 106:23
Konteks106:23 He threatened 63 to destroy them,
but 64 Moses, his chosen one, interceded with him 65
and turned back his destructive anger. 66
Yeremia 15:1
Konteks15:1 Then the Lord said to me, “Even if Moses and Samuel stood before me pleading for 67 these people, I would not feel pity for them! 68 Get them away from me! Tell them to go away! 69
Yakobus 5:15-18
Konteks5:15 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. 70 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. 71 5:17 Elijah was a human being 72 like us, and he prayed earnestly 73 that it would not rain and there was no rain on the land for three years and six months! 5:18 Then 74 he prayed again, and the sky gave rain and the land sprouted with a harvest.
[11:41] 1 tn Or “they removed.”
[11:41] 2 tn Grk “lifted up his eyes above.”
[11:41] 3 tn Or “that you have heard me.”
[11:42] 4 tn Grk “that you always hear me.”
[11:42] 5 tn The word “this” is not in the Greek text. Direct objects in Greek were often omitted when clear from the context.
[18:24] 6 tn Heb “lift up,” perhaps in the sense of “bear with” (cf. NRSV “forgive”).
[18:25] 8 sn Will not the judge of the whole earth do what is right? For discussion of this text see J. L. Crenshaw, “Popular Questioning of the Justice of God in Ancient Israel,” ZAW 82 (1970): 380-95, and C. S. Rodd, “Shall Not the Judge of All the Earth Do What Is Just?” ExpTim 83 (1972): 137-39.
[18:27] 9 tn The Hebrew term translated “Lord” here and in vv. 30, 31, 32 is אֲדֹנָי (’adonay).
[18:27] 10 tn The disjunctive clause is a concessive clause here, drawing out the humility as a contrast to the
[18:28] 11 tn The Hebrew verb שָׁחַת (shakhat, “to destroy”) was used earlier to describe the effect of the flood.
[18:28] 12 tn Heb “because of five.”
[18:29] 13 tn Heb “he”; the referent (Abraham) has been specified in the translation for clarity.
[18:29] 14 tn The construction is a verbal hendiadys – the preterite (“he added”) is combined with an adverb “yet” and an infinitive “to speak.”
[18:30] 15 tn Heb “he”; the referent (Abraham) has been specified in the translation for clarity.
[18:30] 16 tn Heb “let it not be hot to the
[18:30] 17 tn After the jussive, the cohortative indicates purpose/result.
[18:31] 18 tn Heb “he”; the referent (Abraham) has been specified in the translation for clarity.
[18:32] 19 tn Heb “he”; the referent (Abraham) has been specified in the translation for clarity.
[18:33] 20 tn Heb “And the
[18:33] 21 tn The infinitive construct (“speaking”) serves as the direct object of the verb “finished.”
[18:33] 22 tn Heb “to his place.”
[19:29] 23 tn The construction is a temporal clause comprised of the temporal indicator, an infinitive construct with a preposition, and the subjective genitive.
[19:29] 24 tn Or “of the plain”; Heb “of the circle,” referring to the “circle” or oval area of the Jordan Valley.
[19:29] 25 tn Heb “remembered,” but this means more than mental recollection here. Abraham’s request (Gen 18:23-32) was that the
[19:29] sn God showed Abraham special consideration because of the covenantal relationship he had established with the patriarch. Yet the reader knows that God delivered the “righteous” (Lot’s designation in 2 Pet 2:7) before destroying their world – which is what he will do again at the end of the age.
[19:29] 26 sn God’s removal of Lot before the judgment is paradigmatic. He typically delivers the godly before destroying their world.
[19:29] 27 tn Heb “the overthrow when [he] overthrew.”
[20:7] 28 tn Or “for,” if the particle is understood as causal (as many English translations do) rather than asseverative.
[20:7] 29 sn For a discussion of the term prophet see N. Walker, “What is a Nabhi?” ZAW 73 (1961): 99-100.
[20:7] 30 tn After the preceding jussive (or imperfect), the imperative with vav conjunctive here indicates result.
[20:7] sn He will pray for you that you may live. Abraham was known as a man of God whose prayer would be effectual. Ironically and sadly, he was also known as a liar.
[20:7] 31 tn Heb “if there is not you returning.” The suffix on the particle becomes the subject of the negated clause.
[20:7] 32 tn The imperfect is preceded by the infinitive absolute to make the warning emphatic.
[20:1] 33 tn Or “the South [country]”; Heb “the land of the Negev.”
[20:1] sn Negev is the name for the southern desert region in the land of Canaan.
[20:1] 34 tn Heb “and he sojourned.”
[17:20] 35 tn BDAG 684 s.v. ξενίζω 2 translates the substantival participle ξενίζοντα (xenizonta) as “astonishing things Ac 17:20.”
[17:20] 36 tn Grk “these things”; but since the referent (“surprising things”) is so close, the repetition of “these things” sounds redundant in English, so the pronoun “they” was substituted in the translation.
[17:21] 37 tn The imperfect verb ηὐκαίρουν (hukairoun) has been translated as a customary or habitual imperfect.
[17:21] 38 tn BDAG 406-7 s.v. εὐκαιρέω has “used to spend their time in nothing else than telling Ac 17:21.”
[17:21] 39 sn This is a parenthetical note by the author. The reference to newness may be pejorative.
[17:22] 40 tn Grk “standing…said.” The participle ζηλώσαντες (zhlwsante") has been translated as a finite verb due to requirements of contemporary English style.
[17:22] 41 tn The term δεισιδαιμονεστέρους (deisidaimonesterou") is difficult. On the one hand it can have the positive sense of “devout,” but on the other hand it can have the negative sense of “superstitious” (BDAG 216 s.v. δεισιδαίμων). As part of a laudatory introduction (the technical rhetorical term for this introduction was capatatio), the term is probably positive here. It may well be a “backhanded” compliment, playing on the ambiguity.
[17:22] 42 tn BDAG 513 s.v. κατά B.6 translates the phrase κατὰ πάντα (kata panta) as “in all respects.”
[18:1] 43 tn Grk “After these things.”
[18:1] 44 tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.
[18:1] 46 map For location see JP1 C2; JP2 C2; JP3 C2; JP4 C2.
[18:1] 47 sn Corinth was the capital city of the senatorial province of Achaia and the seat of the Roman proconsul. It was located 55 mi (88 km) west of Athens. Corinth was a major rival to Athens and was the largest city in Greece at the time.
[18:1] map For location see JP1 C2; JP2 C2; JP3 C2; JP4 C2.
[18:2] 48 tn Grk “And he.” 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. The word “there” is not in the Greek text but is implied.
[18:2] 49 tn Grk “finding.” The participle εὑρών (Jeurwn) has been translated as a finite verb due to requirements of contemporary English style.
[18:2] 50 sn On Aquila and his wife Priscilla see also Acts 18:18, 26; Rom 16:3-4; 1 Cor 16:19; 2 Tim 4:19. In the NT “Priscilla” and “Prisca” are the same person. This author uses the full name Priscilla, while Paul uses the diminutive form Prisca.
[18:2] 51 sn Pontus was a region in the northeastern part of Asia Minor. It was a Roman province.
[18:2] 52 sn Claudius refers to the Roman emperor Tiberius Claudius Nero Germanicus, known as Claudius, who ruled from
[18:2] 54 map For location see JP4 A1.
[1:20] 56 tn Or “uninhabited” or “empty.”
[1:20] 57 sn A quotation from Ps 69:25.
[1:20] 58 tn Or “Let another take his office.”
[1:20] sn A quotation from Ps 109:8.
[1:21] 59 tn The Greek term here is ἀνήρ (anhr), which only exceptionally is used in a generic sense of both males and females. In this context, where a successor to Judas is being chosen, only men were under consideration in the original historical context.
[1:21] 60 tn Grk “the Lord Jesus went in and out among us.” According to BDAG 294 s.v. εἰσέρχομαι 1.b.β, “ἐν παντὶ χρόνῳ ᾧ εἰσῆλθεν καὶ ἐξῆλθεν ἐφ᾿ ἡμᾶς went in and out among us = associated with us Ac 1:21.”
[99:6] 61 tn Heb “among those who called on his name.”
[99:6] 62 tn Heb “those who.” The participle is in apposition to the phrase “those who called on his name” in the preceding line.
[106:23] 63 tn Heb “and he said.”
[106:23] 64 tn Heb “if not,” that is, “[and would have] if [Moses] had not.”
[106:23] 65 tn Heb “stood in the gap before him.”
[106:23] 66 tn Heb “to turn back his anger from destroying.”
[106:23] sn Verses 19-23 describe the events of Exod 32:1-35.
[15:1] 67 tn The words “pleading for” have been supplied in the translation to explain the idiom (a metonymy). For parallel usage see BDB 763 s.v. עָמַד Qal.1.a and compare usage in Gen 19:27, Deut 4:10.
[15:1] sn Moses and Samuel were well-known for their successful intercession on behalf of Israel. See Ps 99:6-8 and see, e.g., Exod 32:11-14, 30-34; 1 Sam 7:5-9. The
[15:1] 68 tn Heb “my soul would not be toward them.” For the usage of “soul” presupposed here see BDB 660 s.v. נֶפֶשׁ 6 in the light of the complaints and petitions in Jeremiah’s prayer in 14:19, 21.
[15:1] 69 tn Heb “Send them away from my presence and let them go away.”
[5:15] 70 tn Grk “it will be forgiven him.”
[5:16] 71 tn Or “the fervent prayer of a righteous person is very powerful”; Grk “is very powerful in its working.”
[5:17] 72 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] 73 tn Grk “he prayed with prayer” (using a Hebrew idiom to show intensity).
[5:18] 74 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events.
