1 Tawarikh 16:8

16:8 Give thanks to the Lord!

Call on his name!

Make known his accomplishments among the nations!

Kejadian 12:8

12:8 Then he moved from there to the hill country east of Bethel ¹  and pitched his tent, with Bethel on the west and Ai on the east. There he built an altar to the Lord and worshiped the Lord. ² 

Ayub 12:4

12:4 I am ³  a laughingstock ⁴  to my friends, ⁵ 

I, who called on God and whom he answered ⁶  –

a righteous and blameless ⁷  man

is a laughingstock!

Mazmur 55:16

55:16 As for me, I will call out to God,

and the Lord will deliver me.

Mazmur 99:6

99:6 Moses and Aaron were among his priests;

Samuel was one of those who prayed to him. ⁸ 

They ⁹  prayed to the Lord and he answered them.

Mazmur 116:2-4

116:2 and listened to me. ¹⁰ 

As long as I live, I will call to him when I need help. ¹¹ 

116:3 The ropes of death tightened around me, ¹² 

the snares ¹³  of Sheol confronted me.

I was confronted ¹⁴  with trouble and sorrow.

116:4 I called on the name of the Lord,

“Please Lord, rescue my life!”

Yeremia 33:3

33:3 ‘Call on me in prayer and I will answer you. I will show you great and mysterious ¹⁵  things which you still do not know about.’

Roma 10:12-14

10:12 For there is no distinction between the Jew and the Greek, for the same Lord is Lord of all, who richly blesses all who call on him. 10:13 For everyone who calls on the name of the Lord will be saved. ¹⁶ 

10:14 How are they to call on one they have not believed in? And how are they to believe in one they have not heard of? And how are they to hear without someone preaching to them ¹⁷ ?

Roma 10:1

10:1 Brothers and sisters, ¹⁸  my heart’s desire and prayer to God on behalf of my fellow Israelites ¹⁹  is for their salvation.

Kolose 1:2

1:2 to the saints, the faithful ²⁰  brothers and sisters ²¹  in Christ, at Colossae. Grace and peace to you ²²  from God our Father! ²³ 

[12:8]  ¹ map For location see Map4 G4; Map5 C1; Map6 E3; Map7 D1; Map8 G3.

[12:8]  ² tn Heb “he called in the name of the Lord.” The expression refers to worshiping the Lord through prayer and sacrifice (see Gen 4:26; 13:4; 21:33; 26:25). See G. J. Wenham, Genesis (WBC), 1:116, 281.

[12:4]  ³ tn Some are troubled by the disharmony with “I am” and “to his friend.” Even though the difficulty is not insurmountable, some have emended the text. Some simply changed the verb to “he is,” which was not very compelling. C. D. Isbell argued that אֶהְיֶה (’ehyeh, “I am”) is an orthographic variant of יִהְיֶה (yihyeh, “he will”) – “a person who does not know these things would be a laughingstock” (JANESCU 37 [1978]: 227-36). G. R. Driver suggests the meaning of the MT is something like “(One that is) a mockery to his friend I am to be.”

[12:4]  ⁴ tn The word simply means “laughter”; but it can also mean the object of laughter (see Jer 20:7). The LXX jumps from one “laughter” to the next, eliminating everything in between, presumably due to haplography.

[12:4]  ⁵ tn Heb “his friend.” A number of English versions (e.g., NASB, NIV, NRSV, NLT) take this collectively, “to my friends.”

[12:4]  ⁶ tn Heb “one calling to God and he answered him.” H. H. Rowley (Job [NCBC], 92) contends that because Job has been saying that God is not answering him, these words must be part of the derisive words of his friends.

[12:4]  ⁷ tn The two words, צַדִּיק תָּמִים (tsadiq tamim), could be understood as a hendiadys (= “blamelessly just”) following W. G. E. Watson (Classical Hebrew Poetry, 327).

[99:6]  ⁸ tn Heb “among those who called on his name.”

[99:6]  ⁹ tn Heb “those who.” The participle is in apposition to the phrase “those who called on his name” in the preceding line.

[116:2]  ¹⁰ tn Heb “because he turned his ear to me.”

[116:2]  ¹¹ tn Heb “and in my days I will cry out.”

[116:3]  ¹² tn Heb “surrounded me.”

[116:3]  ¹³ tn The Hebrew noun מצר (“straits; distress”) occurs only here, Ps 118:5 and Lam 1:3. If retained, it refers to Sheol as a place where one is confined or severely restricted (cf. BDB 865 s.v. מֵצַר, “the straits of Sheol”; NIV “the anguish of the grave”; NRSV “the pangs of Sheol”). However, HALOT 624 s.v. מֵצַר suggests an emendation to מְצָדֵי (mÿtsadey, “snares of”), a rare noun attested in Job 19:6 and Eccl 7:26. This proposal, which is reflected in the translation, produces better parallelism with “ropes” in the preceding line.

[116:3]  ¹⁴ tn The translation assumes the prefixed verbal form is a preterite. The psalmist recalls the crisis from which the Lord delivered him.

[33:3]  ¹⁵ tn This passive participle or adjective is normally used to describe cities or walls as “fortified” or “inaccessible.” All the lexicons, however, agree in seeing it used here metaphorically of “secret” or “mysterious” things, things that Jeremiah could not know apart from the Lord’s revelation. G. L. Keown, P. J. Scalise, and T. G. Smothers (Jeremiah 26-52 [WBC], 170) make the interesting observation that the word is used here in a context in which the fortifications of Jerusalem are about to fall to the Babylonians; the fortified things in God’s secret counsel fall through answer to prayer.

[10:13]  ¹⁶ sn A quotation from Joel 2:32.

[10:14]  ¹⁷ tn Grk “preaching”; the words “to them” are supplied for clarification.

[10:1]  ¹⁸ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:13.

[10:1]  ¹⁹ tn Grk “on behalf of them”; the referent (Paul’s fellow Israelites) has been specified in the translation for clarity.

[1:2]  ²⁰ tn Grk “and faithful.” The construction in Greek (as well as Paul’s style) suggests that the saints are identical to the faithful; hence, the καί (kai) is best left untranslated (cf. Eph 1:1). See ExSyn 281-82.

[1:2]  ²¹ tn Grk “brothers,” but the Greek word may be used for “brothers and sisters” or “fellow Christians” as here (cf. BDAG 18 s.v. ἀδελφός 1, where considerable nonbiblical evidence for the plural ἀδελφοί [adelfoi] meaning “brothers and sisters” is cited).

[1:2]  ²² tn Or “Grace to you and peace.”

[1:2]  ²³ tc Most witnesses, including some important ones (א A C F G I [P] 075 Ï it bo), read “and the Lord Jesus Christ” at the end of this verse, no doubt to conform the wording to the typical Pauline salutation. However, excellent and early witnesses (B D K L Ψ 33 81 1175 1505 1739 1881 al sa) lack this phrase. Since the omission is inexplicable as arising from the longer reading (otherwise, these mss would surely have deleted the phrase in the rest of the corpus Paulinum), it is surely authentic.