Roma 15:30-32

15:30 Now I urge you, brothers and sisters, ¹  through our Lord Jesus Christ and through the love of the Spirit, to join fervently with me in prayer to God on my behalf. 15:31 Pray ²  that I may be rescued from those who are disobedient in Judea and that my ministry in Jerusalem may be acceptable to the saints, 15:32 so that by God’s will I may come to you with joy and be refreshed in your company.

Efesus 6:19

6:19 Pray ³  for me also, that I may be given the message when I begin to speak ⁴  – that I may confidently make known ⁵  the mystery of the gospel,

Filipi 1:19

1:19 for I know that this will turn out for my deliverance ⁶  through your prayers and the help of the Spirit of Jesus Christ.

Filipi 1:1

Salutation

1:1 From Paul ⁷  and Timothy, slaves ⁸  of Christ Jesus, to all the saints in Christ Jesus who are in Philippi, ⁹  with the overseers ¹⁰  and deacons.

Filipi 1:25

1:25 And since I am sure of this, I know that I will remain and continue with all of you for the sake of your progress ¹¹  and joy in the faith, ¹² 

Filemon 1:22

1:22 At the same time also, prepare a place for me to stay, for I hope that through your prayers I will be given back to you.

Ibrani 13:18-19

13:18 Pray for us, for we are sure that we have a clear conscience and desire to conduct ourselves rightly in every respect. 13:19 I especially ask you to pray ¹³  that I may be restored to you very soon.

[15:30]  ¹ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:13.

[15:31]  ² tn Verses 30-31 form one long sentence in the Greek but have been divided into two distinct sentences for clarity in English.

[6:19]  ³ tn To avoid a lengthy, convoluted sentence in English, the Greek sentence was broken up at this point and the verb “pray” was inserted in the English translation to pick up the participle προσευχόμενοι (proseuxomenoi, “praying”) in v. 18.

[6:19]  ⁴ tn Grk “that a word may be given to me in the opening of my mouth.” Here “word” (λόγος, logo") is used in the sense of “message.”

[6:19]  ⁵ tn The infinitive γνωρίσαι (gnwrisai, “to make known”) is functioning epexegetically to further explain what the author means by the preceding phrase “that I may be given the message when I begin to speak.”

[1:19]  ⁶ tn Or “salvation.” Deliverance from prison (i.e., release) is probably what Paul has in view here, although some take this as a reference to his ultimate release from the body, i.e., dying and being with Christ (v. 23).

[1:19]  sn The phrase this will turn out for my deliverance may be an echo of Job 13:16 (LXX).

[1:1]  ⁷ 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]  ⁸ tn Traditionally, “servants” or “bondservants.” 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]  ⁹ map For location see JP1 C1; JP2 C1; JP3 C1; JP4 C1.

[1:1]  ¹⁰ sn The overseers (or “church leaders,” L&N 53.71) is another term for the same official position of leadership as the “elder.” This is seen in the interchange of the two terms in Titus 1:6-7 and in Acts 20:17, 28, as well as in the parallels between Titus 1:6-7 and 1 Tim 3:1-7.

[1:25]  ¹¹ tn Grk “for your progress.”

[1:25]  ¹² sn Paul’s confidence in his release from prison (I know that I will remain and continue with all of you) implies that this Roman imprisonment did not end in his death. Hence, there is the likelihood that he experienced a second Roman imprisonment later on (since the belief of the early church was that Paul died under Nero in Rome). If so, then the pastoral letters (1-2 Tim, Titus) could well fit into a life of Paul that goes beyond any descriptions in the book of Acts (which ends with Paul’s first Roman imprisonment). Some have argued that the pastorals cannot be genuine because they cannot fit into the history of Acts. But this view presupposes that Paul’s first Roman imprisonment was also his last.

[13:19]  ¹³ tn Grk “I urge you to do this all the more.”