Imamat 6:4

6:4 when it happens that he sins and he is found guilty, ¹  then he must return whatever he had stolen, or whatever he had extorted, or the thing that he had held in trust, ²  or the lost thing that he had found,

Imamat 6:7

6:7 So the priest will make atonement ³  on his behalf before the Lord and he will be forgiven ⁴  for whatever he has done to become guilty.” ⁵ 

Imamat 6:1

Trespass by Deception and False Oath

6:1 (5:20) ⁶  Then the Lord spoke to Moses: ⁷ 

1 Samuel 7:5

7:5 Then Samuel said, “Gather all Israel to Mizpah, and I will pray to the Lord on your behalf.”

1 Samuel 7:8

7:8 The Israelites said to Samuel, “Keep ⁸  crying out to the Lord our ⁹  God so that he may save us ¹⁰  from the hand of the Philistines!”

1 Samuel 12:19

12:19 All the people said to Samuel, “Pray to the Lord your God on behalf of us – your servants – so we won’t die, for we have added to all our sins by asking for a king.” ¹¹ 

1 Samuel 12:23

12:23 As far as I am concerned, far be it from me to sin against the Lord by ceasing to pray for you! I will instruct you in the way that is good and upright.

1 Samuel 12:2

12:2 Now look! This king walks before you. As for me, I am old and gray, though my sons are here with you. I have walked before you from the time of my youth till the present day.

1 Samuel 24:17

24:17 He said to David, “You are more innocent ¹²  than I, for you have treated me well, even though I have tried to harm you!

1 Samuel 24:1

David Spares Saul’s Life

24:1 (24:2) When Saul returned from pursuing the Philistines, they told him, “Look, David is in the desert of En Gedi.”

Kisah Para Rasul 13:6

13:6 When they had crossed over ¹³  the whole island as far as Paphos, ¹⁴  they found a magician, a Jewish false prophet named Bar-Jesus, ¹⁵ 

Kisah Para Rasul 13:2

13:2 While they were serving ¹⁶  the Lord and fasting, the Holy Spirit said, “Set apart ¹⁷  for me Barnabas and Saul for the work to which I have called them.”

Kisah Para Rasul 5:11

5:11 Great ¹⁸  fear gripped ¹⁹  the whole church ²⁰  and all who heard about these things.

Kisah Para Rasul 19:2-4

19:2 and said to them, “Did you receive the Holy Spirit when you believed?” ²¹  They replied, ²²  “No, we have not even ²³  heard that there is a Holy Spirit.” 19:3 So Paul ²⁴  said, “Into what then were you baptized?” “Into John’s baptism,” they replied. ²⁵  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, ²⁶  that is, in Jesus.”

Ayub 42:8

42:8 So now take ²⁷  seven bulls and seven rams and go to my servant Job and offer a burnt offering for yourselves. And my servant Job will intercede ²⁸  for you, and I will respect him, ²⁹  so that I do not deal with you ³⁰  according to your folly, ³¹  because you have not spoken about me what is right, as my servant Job has.” ³² 

Yeremia 14:11

Judgment for Believing the Misleading Lies of the False Prophets

14:11 Then the Lord said to me, “Do not pray for good to come to these people! ³³ 

Yeremia 15:1

15:1 Then the Lord said to me, “Even if Moses and Samuel stood before me pleading for ³⁴  these people, I would not feel pity for them! ³⁵  Get them away from me! Tell them to go away! ³⁶ 

Yeremia 27:18

27:18 I also told them, ³⁷  “If they are really prophets and the Lord is speaking to them, ³⁸  let them pray earnestly to the Lord who rules over all. ³⁹  Let them plead with him not to let the valuable articles that are still left in the Lord’s temple, in the royal palace, and in Jerusalem be taken away ⁴⁰  to Babylon.

Yakobus 5:14-16

5:14 Is anyone among you ill? He should summon the elders of the church, and they should pray for him and anoint ⁴¹  him with oil in the name of the Lord. 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. ⁴²  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. ⁴³ 

Yakobus 5:1

Warning to the Rich

5:1 Come now, you rich! Weep and cry aloud ⁴⁴  over the miseries that are coming on you.

Yohanes 5:16

Responding to Jewish Leaders

5:16 Now because Jesus was doing these things ⁴⁵  on the Sabbath, the Jewish leaders ⁴⁶  began persecuting ⁴⁷  him.

Wahyu 11:5-6

11:5 If ⁴⁸  anyone wants to harm them, fire comes out of their mouths ⁴⁹  and completely consumes ⁵⁰  their enemies. If ⁵¹  anyone wants to harm them, they must be killed this way. 11:6 These two have the power ⁵²  to close up the sky so that it does not rain during the time ⁵³  they are prophesying. They ⁵⁴  have power ⁵⁵  to turn the waters to blood and to strike the earth with every kind of plague whenever they want.

[6:4]  ¹ tn Heb “and it shall happen, when he sins and becomes guilty,” which is both resumptive of the previous (vv. 2-3) and the conclusion to the protasis (cf. “then” introducing the next clause as the apodosis). In this case, “becomes guilty” (cf. NASB, NIV) probably refers to his legal status as one who has been convicted of a crime in court; thus the translation “he is found guilty.” See R. E. Averbeck, NIDOTTE 1:559-61.

[6:4]  ² tn Heb “that had been held in trust with him.”

[6:7]  ³ sn Regarding “make atonement” see the note on Lev 1:4.

[6:7]  ⁴ tn Heb “there shall be forgiveness to him” or “it shall be forgiven to him” (KJV similar).

[6:7]  ⁵ tn Heb “on one from all which he does to become guilty in it”; NAB “whatever guilt he may have incurred.”

[6:1]  ⁶ sn Beginning with 6:1, the verse numbers through 6:30 in the English Bible differ from the verse numbers in the Hebrew text (BHS), with 6:1 ET = 5:20 HT, 6:2 ET = 5:21 HT, 6:8 ET = 6:1 HT, etc., through 6:30 ET = 6:23 HT. Beginning with 7:1 the verse numbers in the English text and Hebrew text are again the same.

[6:1]  ⁷ sn This paragraph is Lev 6:1-7 in the English Bible but Lev 5:20-26 in the Hebrew text. The quotation introduced by v. 1 extends from Lev 6:2 (5:21 HT) through 6:7 (5:26 HT), encompassing the third main section of guilt offering regulations. Compare the notes on Lev 1:1; 4:1; and 5:14 above.

[7:8]  ⁸ tn Heb “don’t stop.”

[7:8]  ⁹ tc The LXX reads “your God” rather than the MT’s “our God.”

[7:8]  ¹⁰ tn After the negated jussive, the prefixed verbal form with the prefixed conjunction indicates purpose/result.

[12:19]  ¹¹ tn Heb “for we have added to all our sins an evil [thing] by asking for ourselves a king.”

[24:17]  ¹² tn Or “righteous” (so KJV, NASB, NIV, NRSV); NAB “you are in the right”; NLT “are a better man than I am.”

[13:6]  ¹³ tn Or “had passed through,” “had traveled through.”

[13:6]  ¹⁴ sn Paphos. A city on the southwestern coast of the island of Cyprus. It was the seat of the Roman proconsul.

[13:6]  ¹⁵ sn Named Bar-Jesus. “Jesus” is the Latin form of the name “Joshua.” The Aramaic “bar” means “son of,” so this man was surnamed “son of Joshua.” The scene depicts the conflict between Judaism and the emerging new faith at a cosmic level, much like the Simon Magus incident in Acts 8:9-24. Paul’s ministry looks like Philip’s and Peter’s here.

[13:2]  ¹⁶ tn This term is frequently used in the LXX of the service performed by priests and Levites in the tabernacle (Exod 28:35, 43; 29:30; 30:20; 35:19; 39:26; Num 1:50; 3:6, 31) and the temple (2 Chr 31:2; 35:3; Joel 1:9, 13; 2:17, and many more examples). According to BDAG 591 s.v. λειτουργέω 1.b it is used “of other expression of religious devotion.” Since the previous verse described the prophets and teachers in the church at Antioch, it is probable that the term here describes two of them (Barnabas and Saul) as they were serving in that capacity. Since they were not in Jerusalem where the temple was located, general religious service is referred to here.

[13:2]  ¹⁷ tn Or “Appoint.”

[5:11]  ¹⁸ tn Grk “And great.” 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.

[5:11]  ¹⁹ tn Or “fear came on,” “fear seized”; Grk “fear happened to.”

[5:11]  ²⁰ sn This is the first occurrence of the term church (ἐκκλησία, ekklhsia) in Acts. It refers to an assembly of people.

[19:2]  ²¹ tn The participle πιστεύσαντες (pisteusante") is taken temporally.

[19:2]  ²² tn Grk “they [said] to him” (the word “said” is implied in the Greek text).

[19:2]  ²³ tn This use of ἀλλά (alla) is ascensive and involves an ellipsis (BDAG 45 s.v. ἀλλά 3): “No, [not only did we not receive the Spirit,] but also we have not heard that there is a Holy Spirit.” However, this is lengthy and somewhat awkward in English, and the ascensive meaning can be much more easily represented by including the word “even” after the negation. Apparently these disciples were unaware of the provision of the Spirit that is represented in baptism. The language sounds like they did not know about a Holy Spirit, but this seems to be only linguistic shorthand for not knowing about the Spirit’s presence (Luke 3:15-18). The situation is parallel to that of Apollos. Apollos and these disciples represent those who “complete” their transition to messianic faith as Jews.

[19:3]  ²⁴ tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.

[19:3]  ²⁵ tn Grk “they said.”

[19:4]  ²⁶ 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).

[42:8]  ²⁷ tn The imperatives in this verse are plural, so all three had to do this together.

[42:8]  ²⁸ tn The verb “pray” is the Hitpael from the root פָּלַל (palal). That root has the main idea of arbitration; so in this stem it means “to seek arbitration [for oneself],” or “to pray,” or “to intercede.”

[42:8]  ²⁹ tn Heb “I will lift up his face,” meaning, “I will regard him.”

[42:8]  ³⁰ tn This clause is a result clause, using the negated infinitive construct.

[42:8]  ³¹ tn The word “folly” can also be taken in the sense of “disgrace.” If the latter is chosen, the word serves as the direct object. If the former, then it is an adverbial accusative.

[42:8]  ³² sn The difference between what they said and what Job said, therefore, has to do with truth. Job was honest, spoke the truth, poured out his complaints, but never blasphemed God. For his words God said he told the truth. He did so with incomplete understanding, and with all the impatience and frustration one might expect. Now the friends, however, did not tell what was right about God. They were not honest; rather, they were self-righteous and condescending. They were saying what they thought should be said, but it was wrong.

[14:11]  ³³ tn Heb “on behalf of these people for benefit.”

[15:1]  ³⁴ 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 Lord is here rejecting Jeremiah’s intercession on behalf of the people (14:19-22).

[15:1]  ³⁵ 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]  ³⁶ tn Heb “Send them away from my presence and let them go away.”

[27:18]  ³⁷ tn The words “I also told them” are not in the text, but it is obvious from the fact that the Lord is spoken about in the third person in vv. 18, 19, 21 that he is not the speaker. This is part of Jeremiah’s own speech to the priests and the people (v. 16). These words are supplied in the translation for clarity.

[27:18]  ³⁸ tn Heb “the word of the Lord is with them.”

[27:18]  ³⁹ tn Heb “Yahweh of armies.”

[27:18]  sn For the significance of this title see the study note on 2:19.

[27:18]  ⁴⁰ tn Heb “…speaking to them, let them entreat the Lord…so that the valuable articles…will not go to Babylon.” The long original sentence has been broken up for the sake of English style.

[5:14]  ⁴¹ tn Grk “anointing.”

[5:15]  ⁴² tn Grk “it will be forgiven him.”

[5:16]  ⁴³ tn Or “the fervent prayer of a righteous person is very powerful”; Grk “is very powerful in its working.”

[5:1]  ⁴⁴ tn Or “wail”; Grk “crying aloud.”

[5:16]  ⁴⁵ sn Note the plural phrase these things which seems to indicate that Jesus healed on the Sabbath more than once (cf. John 20:30). The synoptic gospels show this to be true; the incident in 5:1-15 has thus been chosen by the author as representative.

[5:16]  ⁴⁶ tn Or “the Jewish authorities”; Grk “the Jews.” See the note on the phrase “Jewish leaders” in v. 10.

[5:16]  ⁴⁷ tn Or “harassing.”

[11:5]  ⁴⁸ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[11:5]  ⁴⁹ tn This is a collective singular in Greek.

[11:5]  ⁵⁰ tn See L&N 20.45 for the translation of κατεσθίω (katesqiw) as “to destroy utterly, to consume completely.”

[11:5]  ⁵¹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[11:6]  ⁵² tn Or “authority.”

[11:6]  ⁵³ tn Grk “the days.”

[11:6]  ⁵⁴ tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation. Here καί (kai) has not been translated because of differences between Greek and English style.

[11:6]  ⁵⁵ tn Or “authority.”