2 Raja-raja 5:11

5:11 Naaman went away angry. He said, “Look, I thought for sure he would come out, stand there, invoke the name of the Lord his God, wave his hand over the area, and cure the skin disease.

2 Raja-raja 6:17-18

6:17 Then Elisha prayed, “O Lord, open his eyes so he can see.” The Lord opened the servant’s eyes and he saw that ¹  the hill was full of horses and chariots of fire all around Elisha. 6:18 As they approached him, ²  Elisha prayed to the Lord, “Strike these people ³  with blindness.” ⁴  The Lord ⁵  struck them with blindness as Elisha requested. ⁶ 

2 Raja-raja 6:20

6:20 When they had entered Samaria, Elisha said, “O Lord, open their eyes, so they can see.” The Lord opened their eyes and they saw that they were in the middle of Samaria. ⁷ 

2 Raja-raja 6:1

Elisha Makes an Ax Head Float

6:1 Some of the prophets ⁸  said to Elisha, “Look, the place where we meet with you ⁹  is too cramped ¹⁰  for us.

Kisah Para Rasul 17:20-21

17:20 For you are bringing some surprising things ¹¹  to our ears, so we want to know what they ¹²  mean.” 17:21 (All the Athenians and the foreigners who lived there used to spend their time ¹³  in nothing else than telling ¹⁴  or listening to something new.) ¹⁵ 

Kisah Para Rasul 18:26-27

18:26 He began to speak out fearlessly ¹⁶  in the synagogue, ¹⁷  but when Priscilla and Aquila ¹⁸  heard him, they took him aside ¹⁹  and explained the way of God to him more accurately. 18:27 When Apollos ²⁰  wanted to cross over to Achaia, ²¹  the brothers encouraged ²²  him ²³  and wrote to the disciples to welcome him. When he arrived, he ²⁴  assisted greatly those who had believed by grace,

Yohanes 11:41-42

11:41 So they took away ²⁵  the stone. Jesus looked upward ²⁶  and said, “Father, I thank you that you have listened to me. ²⁷  11:42 I knew that you always listen to me, ²⁸  but I said this ²⁹  for the sake of the crowd standing around here, that they may believe that you sent me.”

Kisah Para Rasul 9:40

9:40 But Peter sent them all outside, ³⁰  knelt down, ³¹  and prayed. Turning ³²  to the body, he said, “Tabitha, get up.” Then she opened her eyes, and when she saw Peter, she sat up. ³³ 

Yakobus 5:13-18

Prayer for the Sick

5:13 Is anyone among you suffering? He should pray. Is anyone in good spirits? He should sing praises. 5:14 Is anyone among you ill? He should summon the elders of the church, and they should pray for him and anoint ³⁴  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. ³⁵  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. ³⁶  5:17 Elijah was a human being ³⁷  like us, and he prayed earnestly ³⁸  that it would not rain and there was no rain on the land for three years and six months! 5:18 Then ³⁹  he prayed again, and the sky gave rain and the land sprouted with a harvest.

[6:17]  ¹ tn Heb “and he saw, and look.”

[6:18]  ² tn Heb “and they came down to him.”

[6:18]  ³ tn Or “this nation,” perhaps emphasizing the strength of the Syrian army.

[6:18]  ⁴ tn On the basis of the Akkadian etymology of the word, M. Cogan and H. Tadmor (II Kings [AB], 74) translate “blinding light.” HALOT 761 s.v. סַנְוֵרִים suggests the glosses “dazzling, deception.”

[6:18]  ⁵ tn Heb “he”; the referent (the Lord) has been specified in the translation for clarity.

[6:18]  ⁶ tn Heb “according to the word of Elisha.”

[6:20]  ⁷ tn Heb “and they saw, and look, [they were] in the middle of Samaria.”

[6:1]  ⁸ tn Heb “the sons of the prophets.”

[6:1]  ⁹ tn Heb “sit before you.”

[6:1]  ¹⁰ tn Heb “narrow, tight.”

[17:20]  ¹¹ tn BDAG 684 s.v. ξενίζω 2 translates the substantival participle ξενίζοντα (xenizonta) as “astonishing things Ac 17:20.”

[17:20]  ¹² 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]  ¹³ tn The imperfect verb ηὐκαίρουν (hukairoun) has been translated as a customary or habitual imperfect.

[17:21]  ¹⁴ tn BDAG 406-7 s.v. εὐκαιρέω has “used to spend their time in nothing else than telling Ac 17:21.”

[17:21]  ¹⁵ sn This is a parenthetical note by the author. The reference to newness may be pejorative.

[18:26]  ¹⁶ tn Or “boldly.” This is a frequent term in Acts (9:27-28; 13:46; 14:3; 19:8; 26:26).

[18:26]  ¹⁷ sn See the note on synagogue in 6:9.

[18:26]  ¹⁸ sn Priscilla and Aquila. This key couple, of which Priscilla was an important enough figure to be mentioned by name, instructed Apollos about the most recent work of God. See also the note on Aquila in 18:2.

[18:26]  ¹⁹ tn BDAG 883 s.v. προσλαμβάνω 3 has “take aside, mid. τινά someone…So prob. also Ac 18:26: Priscilla and Aquila take Apollos aside to teach him undisturbed.”

[18:27]  ²⁰ tn Grk “he”; the referent (Apollos) has been specified in the translation for clarity.

[18:27]  ²¹ sn To cross over to Achaia. Achaia was organized by the Romans as a separate province in 27 b.c. and was located across the Aegean Sea from Ephesus. The city of Corinth was in Achaia.

[18:27]  ²² tn Grk “encouraging [him], the brothers wrote.” The participle προτρεψάμενοι (protreyamenoi) has been translated as a finite verb due to requirements of contemporary English style. This was the typical letter of commendation from the Ephesians to the Achaeans.

[18:27]  ²³ tn The word “him” is not in the Greek text, but is implied. Direct objects were often omitted in Greek when clear from the context, but must be supplied for the modern English reader.

[18:27]  ²⁴ tn Grk “who, when he arrived.” Because of the length and complexity of the Greek sentence, the relative pronoun (“who”) was replaced with the pronoun “he” and a new sentence begun in the translation.

[11:41]  ²⁵ tn Or “they removed.”

[11:41]  ²⁶ tn Grk “lifted up his eyes above.”

[11:41]  ²⁷ tn Or “that you have heard me.”

[11:42]  ²⁸ tn Grk “that you always hear me.”

[11:42]  ²⁹ tn The word “this” is not in the Greek text. Direct objects in Greek were often omitted when clear from the context.

[9:40]  ³⁰ tn Grk “Peter, sending them all outside, knelt down.” The participle ἐκβαλών (ekbalwn) has been translated as a finite verb due to requirements of contemporary English style.

[9:40]  ³¹ tn Grk “and kneeling down,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more. Instead the “and” is placed before the verb προσηύξατο (proshuxato, “and prayed”). The participle θείς (qeis) is taken as a participle of attendant circumstance.

[9:40]  ³² tn Grk “and turning.” Because of the length of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun.

[9:40]  ³³ sn She sat up. This event is told much like Luke 8:49-56 and Mark 5:35-43. Peter’s ministry mirrored that of Jesus.

[5:14]  ³⁴ tn Grk “anointing.”

[5:15]  ³⁵ tn Grk “it will be forgiven him.”

[5:16]  ³⁶ tn Or “the fervent prayer of a righteous person is very powerful”; Grk “is very powerful in its working.”

[5:17]  ³⁷ 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]  ³⁸ tn Grk “he prayed with prayer” (using a Hebrew idiom to show intensity).

[5:18]  ³⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events.