1 Tawarikh 29:17-18

29:17 I know, my God, that you examine thoughts ¹  and are pleased with integrity. With pure motives ²  I contribute all this; and now I look with joy as your people who have gathered here contribute to you. 29:18 O Lord God of our ancestors Abraham, Isaac, and Israel, maintain the motives of your people and keep them devoted to you. ³ 

Mazmur 17:1

Psalm 17 ⁴ 

A prayer of David.

17:1 Lord, consider my just cause! ⁵ 

Pay attention to my cry for help!

Listen to the prayer

I sincerely offer! ⁶ 

Mazmur 66:18-19

66:18 If I had harbored sin in my heart, ⁷ 

the Lord would not have listened.

66:19 However, God heard;

he listened to my prayer.

Amsal 15:8

15:8 The Lord abhors ⁸  the sacrifices ⁹  of the wicked, ¹⁰ 

but the prayer ¹¹  of the upright pleases him. ¹² 

Kisah Para Rasul 9:14

9:14 and here he has authority from the chief priests to imprison ¹³  all who call on your name!” ¹⁴ 

Kisah Para Rasul 9:1

The Conversion of Saul

9:1 Meanwhile Saul, still breathing out threats ¹⁵  to murder ¹⁶  the Lord’s disciples, went to the high priest

Kolose 1:2

1:2 to the saints, the faithful ¹⁷  brothers and sisters ¹⁸  in Christ, at Colossae. Grace and peace to you ¹⁹  from God our Father! ²⁰ 

Kolose 1:1

Salutation

1:1 From Paul, ²¹  an apostle of Christ Jesus by the will of God, and Timothy our brother,

Titus 2:8

2:8 and a sound message that cannot be criticized, so that any opponent will be at a loss, ²²  because he has nothing evil to say about us.

[29:17]  ¹ tn Heb “a heart.”

[29:17]  ² tn Heb “with integrity of heart.”

[29:18]  ³ tn Heb “keep this permanently with respect to the motive of the thoughts of the heart of your people, and make firm their heart to you.”

[17:1]  ⁴ sn Psalm 17. The psalmist asks God to intervene on his behalf because his life is threatened by dangerous enemies. He appeals to divine justice, for he is certain of his own innocence. Because he is innocent, he expects to encounter God and receive an assuring word.

[17:1]  ⁵ tn Heb “hear, Lord, what is just.”

[17:1]  ⁶ tn Heb “Listen to my prayer, [made] without lips of deceit.”

[66:18]  ⁷ tn Heb “sin if I had seen in my heart.”

[15:8]  ⁸ tn Heb “an abomination of the Lord.” The term יְהוָה (yÿhvah, “the Lord”) functions as a subjective genitive: “the Lord abhors.” Cf. NIV “the Lord detests”; NCV, NLT “the Lord hates”; CEV “the Lord is disgusted.”

[15:8]  ⁹ tn Heb “sacrifice” (so many English versions).

[15:8]  ¹⁰ sn The sacrifices of the wicked are hated by the Lord because the worshipers are insincere and blasphemous (e.g., Prov 15:29; 21:3; 28:9; Ps 40:6-8; Isa 1:10-17). In other words, the spiritual condition of the worshiper determines whether or not the worship is acceptable to God.

[15:8]  ¹¹ sn J. H. Greenstone notes that if God will accept the prayers of the upright, he will accept their sacrifices; for sacrifice is an outer ritual and easily performed even by the wicked, but prayer is a private and inward act and not usually fabricated by unbelievers (Proverbs, 162).

[15:8]  ¹² tn Heb “[is] his pleasure.” The 3rd person masculine singular suffix functions as a subjective genitive: “he is pleased.” God is pleased with the prayers of the upright.

[9:14]  ¹³ tn Grk “to bind.”

[9:14]  ¹⁴ sn The expression “those who call on your name” is a frequent description of believers (Acts 2:21; 1 Cor 1:2; Rom 10:13).

[9:1]  ¹⁵ tn Or “Saul, making dire threats.”

[9:1]  ¹⁶ tn The expression “breathing out threats and murder” is an idiomatic expression for “making threats to murder” (see L&N 33.293). Although the two terms “threats” and “murder” are syntactically coordinate, the second is semantically subordinate to the first. In other words, the content of the threats is to murder the disciples.

[1:2]  ¹⁷ 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]  ¹⁸ 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]  ¹⁹ tn Or “Grace to you and peace.”

[1:2]  ²⁰ 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.

[1:1]  ²¹ tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[2:8]  ²² tn Or “put to shame.”