2 Raja-raja 20:5

20:5 “Go back and tell Hezekiah, the leader of my people: ‘This is what the Lord God of your ancestor David says: “I have heard your prayer; I have seen your tears. Look, I will heal you. The day after tomorrow ¹  you will go up to the Lord’s temple.

2 Raja-raja 20:2

20:2 He turned his face to the wall and prayed to the Lord,

2 Raja-raja 1:1

Elijah Confronts the King and His Commanders

1:1 After Ahab died, Moab rebelled against Israel. ² 

2 Raja-raja 1:1

Elijah Confronts the King and His Commanders

1:1 After Ahab died, Moab rebelled against Israel. ³ 

Ayub 22:27

22:27 You will pray to him and he will hear you,

and you will fulfill your vows to him. ⁴ 

Mazmur 50:15

50:15 Pray to me when you are in trouble! ⁵ 

I will deliver you, and you will honor me!” ⁶ 

Mazmur 65:2

65:2 You hear prayers; ⁷ 

all people approach you. ⁸ 

Yesaya 58:9

58:9 Then you will call out, and the Lord will respond;

you will cry out, and he will reply, ‘Here I am.’

You must ⁹  remove the burdensome yoke from among you

and stop pointing fingers and speaking sinfully.

Yesaya 65:24

65:24 Before they even call out, ¹⁰  I will respond;

while they are still speaking, I will hear.

Yeremia 33:3

33:3 ‘Call on me in prayer and I will answer you. I will show you great and mysterious ¹¹  things which you still do not know about.’

Daniel 9:20-23

Gabriel Gives to Daniel a Prophecy of Seventy Weeks

9:20 While I was still speaking and praying, confessing my sin and the sin of my people Israel and presenting my request before the LORD my God concerning his holy mountain ¹²  – 9:21 yes, while I was still praying, ¹³  the man Gabriel, whom I had seen previously ¹⁴  in a vision, was approaching me in my state of extreme weariness, ¹⁵  around the time of the evening offering. 9:22 He spoke with me, instructing me as follows: ¹⁶  “Daniel, I have now come to impart understanding to you. 9:23 At the beginning of your requests a message went out, and I have come to convey it to you, for you are of great value in God’s sight. ¹⁷  Therefore consider the message and understand the vision: ¹⁸ 

Yohanes 11:42

11:42 I knew that you always listen to me, ¹⁹  but I said this ²⁰  for the sake of the crowd standing around here, that they may believe that you sent me.”

Kisah Para Rasul 10:4

10:4 Staring at him and becoming greatly afraid, Cornelius ²¹  replied, ²²  “What is it, Lord?” The angel ²³  said to him, “Your prayers and your acts of charity ²⁴  have gone up as a memorial ²⁵  before God.

Kisah Para Rasul 10:31

10:31 and said, ‘Cornelius, your prayer has been heard and your acts of charity ²⁶  have been remembered before God. ²⁷ 

Kisah Para Rasul 10:1

Peter Visits Cornelius

10:1 Now there was a man in Caesarea ²⁸  named Cornelius, a centurion ²⁹  of what was known as the Italian Cohort. ³⁰ 

Yohanes 5:14-15

5:14 After this Jesus found him at the temple and said to him, “Look, you have become well. Don’t sin any more, ³¹  lest anything worse happen to you.” 5:15 The man went away and informed the Jewish leaders ³²  that Jesus was the one who had made him well.

[20:5]  ¹ tn Heb “on the third day.”

[1:1]  ² sn This statement may fit better with the final paragraph of 1 Kgs 22.

[1:1]  ³ sn This statement may fit better with the final paragraph of 1 Kgs 22.

[22:27]  ⁴ tn The words “to him” are not in the Hebrew text, but are implied.

[50:15]  ⁵ tn Heb “call [to] me in a day of trouble.”

[50:15]  ⁶ sn In vv. 7-15 the Lord makes it clear that he was not rebuking Israel because they had failed to offer sacrifices (v. 8a). On the contrary, they had been faithful in doing so (v. 8b). However, their understanding of the essence of their relationship with God was confused. Apparently they believed that he needed/desired such sacrifices and that offering them would ensure their prosperity. But the Lord owns all the animals of the world and did not need Israel’s meager sacrifices (vv. 9-13). Other aspects of the relationship were more important to the Lord. He desired Israel to be thankful for his blessings (v. 14a), to demonstrate gratitude for his intervention by repaying the vows they made to him (v. 14b), and to acknowledge their absolute dependence on him (v. 15a). Rather than viewing their sacrifices as somehow essential to God’s well-being, they needed to understand their dependence on him.

[65:2]  ⁷ tn Heb “O one who hears prayer.”

[65:2]  ⁸ tn Heb “to you all flesh comes.”

[58:9]  ⁹ tn Heb “if you.” In the Hebrew text vv. 9b-10 are one long conditional sentence. The protasis (“if” clauses appear in vv. 9b-10a), with the apodosis (“then” clause) appearing in v. 10b.

[65:24]  ¹⁰ tn The verb that introduces this verse serves as a discourse particle and is untranslated; see note on “in the future” in 2:2.

[33:3]  ¹¹ 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.

[9:20]  ¹² tn Heb “the holy mountain of my God.”

[9:21]  ¹³ tn Heb “speaking in prayer.”

[9:21]  ¹⁴ tn Heb “in the beginning.”

[9:21]  ¹⁵ tn The Hebrew expression בִּיעָף מֻעָף (mu’af bi’af) is very difficult. The issue is whether the verb derives from עוּף (’uf, “to fly”) or from יָעַף (ya’af, “to be weary”). Many ancient versions and modern commentators take the first of these possibilities and understand the reference to be to the swift flight of the angel Gabriel in his coming to Daniel. The words more likely refer to the extreme weariness, not of the angel, but of Daniel. Cf. 7:28; 8:27; 10:8-9, 16-17; also NASB.

[9:22]  ¹⁶ tn Heb “he instructed and spoke with me.” The expression is a verbal hendiadys.

[9:23]  ¹⁷ tn Or “a precious treasure”; KJV “greatly beloved”; NASB, NIV “highly esteemed.”

[9:23]  ¹⁸ tn This sentence is perhaps a compound hendiadys (“give serious consideration to the revelatory vision”).

[11:42]  ¹⁹ tn Grk “that you always hear me.”

[11:42]  ²⁰ tn The word “this” is not in the Greek text. Direct objects in Greek were often omitted when clear from the context.

[10:4]  ²¹ tn Grk “he”; the referent (Cornelius) has been specified in the translation for clarity.

[10:4]  ²² tn Grk “said,” but in response to the angel’s address, “replied” is better English style.

[10:4]  ²³ tn Grk “he”; the referent (the angel) has been specified in the translation for clarity.

[10:4]  ²⁴ tn Or “your gifts to the needy.”

[10:4]  ²⁵ sn The language used in the expression gone up as a memorial before God parallels what one would say of acceptable sacrifices (Ps 141:2; Sir 35:6; 50:16).

[10:31]  ²⁶ tn Or “your gifts to the needy.”

[10:31]  ²⁷ sn This statement is a paraphrase rather than an exact quotation of Acts 10:4.

[10:1]  ²⁸ sn Caesarea was a city on the coast of Palestine south of Mount Carmel (not Caesarea Philippi). It was known as “Caesarea by the sea” (BDAG 499 s.v. Καισάρεια 2). Largely Gentile, it was a center of Roman administration and the location of many of Herod the Great’s building projects (Josephus, Ant. 15.9.6 [15.331-341]).

[10:1]  map For location see Map2 C1; Map4 B3; Map5 F2; Map7 A1; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[10:1]  ²⁹ sn A centurion was a noncommissioned officer in the Roman army or one of the auxiliary territorial armies, commanding a centuria of (nominally) 100 men. The responsibilities of centurions were broadly similar to modern junior officers, but there was a wide gap in social status between them and officers, and relatively few were promoted beyond the rank of senior centurion. The Roman troops stationed in Judea were auxiliaries, who would normally be rewarded with Roman citizenship after 25 years of service. Some of the centurions may have served originally in the Roman legions (regular army) and thus gained their citizenship at enlistment. Others may have inherited it, like Paul.

[10:1]  ³⁰ sn A cohort was a Roman military unit of about 600 soldiers, one-tenth of a legion (BDAG 936 s.v. σπεῖρα). The Italian Cohort has been identified as cohors II Italica which is known to have been stationed in Syria in a.d. 88.

[5:14]  ³¹ tn Since this is a prohibition with a present imperative, the translation “stop sinning” is sometimes suggested. This is not likely, however, since the present tense is normally used in prohibitions involving a general condition (as here) while the aorist tense is normally used in specific instances. Only when used opposite the normal usage (the present tense in a specific instance, for example) would the meaning “stop doing what you are doing” be appropriate.

[5:15]  ³² tn Or “the Jewish authorities”; Grk “the Jews.” See the note on the phrase “Jewish leaders” in v. 10.