Efesus 1:16

1:16 I do not cease to give thanks for you when I remember you ¹  in my prayers.

Ayub 27:10

27:10 Will he find delight ²  in the Almighty?

Will he call out to God at all times?

Mazmur 4:1

Psalm 4 ³ 

For the music director, to be accompanied by stringed instruments; a psalm of David.

4:1 When I call out, answer me,

O God who vindicates me! ⁴ 

Though I am hemmed in, you will lead me into a wide, open place. ⁵ 

Have mercy on me ⁶  and respond to ⁷  my prayer!

Mazmur 6:9

6:9 The Lord has heard my appeal for mercy;

the Lord has accepted ⁸  my prayer.

Yesaya 26:16

26:16 O Lord, in distress they looked for you;

they uttered incantations because of your discipline. ⁹ 

Daniel 6:10

6:10 When Daniel realized ¹⁰  that a written decree had been issued, he entered his home, where the windows ¹¹  in his upper room opened toward Jerusalem. ¹²  Three ¹³  times daily he was ¹⁴  kneeling ¹⁵  and offering prayers and thanks to his God just as he had been accustomed to do previously.

Lukas 3:26

3:26 the son of Maath, the son of Mattathias, the son of Semein, the son of Josech, the son of Joda,

Lukas 3:37

3:37 the son of Methuselah, the son of Enoch, the son of Jared, the son of Mahalalel, ¹⁶  the son of Kenan, ¹⁷ 

Lukas 18:1-7

Prayer and the Parable of the Persistent Widow

18:1 Then ¹⁸  Jesus ¹⁹  told them a parable to show them they should always ²⁰  pray and not lose heart. ²¹  18:2 He said, ²²  “In a certain city ²³  there was a judge ²⁴  who neither feared God nor respected people. ²⁵  18:3 There was also a widow ²⁶  in that city ²⁷  who kept coming ²⁸  to him and saying, ‘Give me justice against my adversary.’ 18:4 For ²⁹  a while he refused, but later on ³⁰  he said to himself, ‘Though I neither fear God nor have regard for people, ³¹  18:5 yet because this widow keeps on bothering me, I will give her justice, or in the end she will wear me out ³²  by her unending pleas.’” ³³  18:6 And the Lord said, “Listen to what the unrighteous judge says! ³⁴  18:7 Won’t ³⁵  God give justice to his chosen ones, who cry out ³⁶  to him day and night? ³⁷  Will he delay ³⁸  long to help them?

Lukas 21:36

21:36 But stay alert at all times, ³⁹  praying that you may have strength to escape all these things that must ⁴⁰  happen, and to stand before the Son of Man.”

Kisah Para Rasul 1:14

1:14 All these continued together in prayer with one mind, together with the women, along with Mary the mother of Jesus, and his brothers. ⁴¹ 

Kisah Para Rasul 6:4

6:4 But we will devote ourselves to prayer and to the ministry of the word.”

Kisah Para Rasul 10:2

10:2 He ⁴²  was a devout, God-fearing man, ⁴³  as was all his household; he did many acts of charity for the people ⁴⁴  and prayed to God regularly.

Kisah Para Rasul 12:5

12:5 So Peter was kept in prison, but those in the church were earnestly ⁴⁵  praying to God for him. ⁴⁶ 

Roma 12:12

12:12 Rejoice in hope, endure in suffering, persist in prayer.

Filipi 4:6

4:6 Do not be anxious about anything. Instead, in every situation, through prayer and petition with thanksgiving, tell your requests to God.

Kolose 4:2

Exhortation to Pray for the Success of Paul’s Mission

4:2 Be devoted to prayer, keeping alert in it with thanksgiving.

Kolose 4:1

4:1 Masters, treat your slaves with justice and fairness, because you know that you also have a master in heaven.

Kolose 1:17

1:17 He himself is before all things and all things are held together ⁴⁷  in him.

Kolose 1:2

1:2 to the saints, the faithful ⁴⁸  brothers and sisters ⁴⁹  in Christ, at Colossae. Grace and peace to you ⁵⁰  from God our Father! ⁵¹ 

Titus 1:3

1:3 But now in his own time ⁵²  he has made his message evident through the preaching I was entrusted with according to the command of God our Savior.

[1:16]  ¹ tn Grk “making mention [of you].”

[27:10]  ² tn See the note on 22:26 where the same verb is employed.

[4:1]  ³ sn Psalm 4. The psalmist asks God to hear his prayer, expresses his confidence that the Lord will intervene, and urges his enemies to change their ways and place their trust in God. He concludes with another prayer for divine intervention and again affirms his absolute confidence in God’s protection.

[4:1]  ⁴ tn Heb “God of my righteousness.”

[4:1]  ⁵ tn Heb “in distress (or “a narrow place”) you make (a place) large for me.” The function of the Hebrew perfect verbal form here is uncertain. The translation above assumes that the psalmist is expressing his certitude and confidence that God will intervene. The psalmist is so confident of God’s positive response to his prayer, he can describe God’s deliverance as if it had already happened. Such confidence is consistent with the mood of the psalm (vv. 3, 8). Another option is to take the perfects as precative, expressing a wish or request (“lead me”). See IBHS 494-95 §30.5.4c, d. However, not all grammarians are convinced that the perfect is used as a precative in biblical Hebrew.

[4:1]  ⁶ tn Or “show me favor.”

[4:1]  ⁷ tn Heb “hear.”

[6:9]  ⁸ tn The prefixed verbal form is probably a preterite here; it is parallel to a perfect and refers to the fact that the Lord has responded favorably to the psalmist’s request.

[26:16]  ⁹ tn The meaning of this verse is unclear. It appears to read literally, “O Lord, in distress they visit you, they pour out [?] an incantation, your discipline to them.” פָּקַד (paqad) may here carry the sense of “seek with interest” (cf. Ezek 23:21 and BDB 823 s.v.) or “seek in vain” (cf. Isa 34:16), but it is peculiar for the Lord to be the object of this verb. צָקוּן (tsaqun) may be a Qal perfect third plural form from צוּק (tsuq, “pour out, melt”), though the verb is not used of pouring out words in its two other occurrences. Because of the appearance of צַר (tsar, “distress”) in the preceding line, it is tempting to emend the form to a noun and derive it from צוּק (“be in distress”) The term לַחַשׁ (lakhash) elsewhere refers to an incantation (Isa 3:3; Jer 8:17; Eccl 10:11) or amulet (Isa 3:20). Perhaps here it refers to ritualistic prayers or to magical incantations used to ward off evil.

[6:10]  ¹⁰ tn Aram “knew.”

[6:10]  ¹¹ sn In later rabbinic thought this verse was sometimes cited as a proof text for the notion that one should pray only in a house with windows. See b. Berakhot 34b.

[6:10]  ¹² map For the location of Jerusalem see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[6:10]  ¹³ sn This is apparently the only specific mention in the OT of prayer being regularly offered three times a day. The practice was probably not unique to Daniel, however.

[6:10]  ¹⁴ tc Read with several medieval Hebrew MSS and printed editions הֲוָה (havah) rather than the MT הוּא (hu’).

[6:10]  ¹⁵ tn Aram “kneeling on his knees” (so NASB).

[6:10]  sn No specific posture for offering prayers is prescribed in the OT. Kneeling, as here, and standing were both practiced.

[3:37]  ¹⁶ sn Here the Greek text reads Mahalaleel. Some modern English translations follow the Greek spelling (NASB, NRSV) while others (NIV) use the OT form of the name (Gen 5:12, 15).

[3:37]  ¹⁷ sn The Greek text has Kainam here. Some modern English translations follow the Greek spelling more closely (NASB, NRSV Cainan) while others (NIV) use the OT form of the name (Kenan in Gen 5:9, 12).

[18:1]  ¹⁸ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[18:1]  ¹⁹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[18:1]  ²⁰ tn Or “should pray at all times” (L&N 67.88).

[18:1]  ²¹ sn This is one of the few parables that comes with an explanation at the start: …they should always pray and not lose heart. It is part of Luke’s goal in encouraging Theophilus (1:4).

[18:2]  ²² tn Grk “lose heart, saying.” This is a continuation of the previous sentence in the Greek text, but a new sentence was started here in the translation by supplying the pronominal subject “He.”

[18:2]  ²³ tn Or “town.”

[18:2]  ²⁴ sn The judge here is apparently portrayed as a civil judge who often handled financial cases.

[18:2]  ²⁵ tn Grk “man,” but the singular ἄνθρωπος (anqrwpo") is used as a generic in comparison to God.

[18:3]  ²⁶ sn This widow was not necessarily old, since many people lived only into their thirties in the 1st century.

[18:3]  ²⁷ tn Or “town.”

[18:3]  ²⁸ tn This is an iterative imperfect; the widow did this on numerous occasions.

[18:4]  ²⁹ tn Grk “And for.” Here καί (kai) has not been translated because of differences between Greek and English style.

[18:4]  ³⁰ tn Grk “after these things.”

[18:4]  ³¹ tn Grk “man,” but the singular ἄνθρωπος (anqrwpo") is used as a generic in comparison to God.

[18:5]  ³² tn The term ὑπωπιάζω (Jupwpiazw) in this context means “to wear someone out by continual annoying” (L&N 25.245).

[18:5]  ³³ tn Grk “by her continual coming,” but the point of annoyance to the judge is her constant pleas for justice (v. 3).

[18:6]  ³⁴ sn Listen to what the unrighteous judge says! The point of the parable is that the judge’s lack of compassion was overcome by the widow’s persistence.

[18:7]  ³⁵ tn Here δέ (de) has not been translated.

[18:7]  ³⁶ sn The prayers have to do with the righteous who cry out to him to receive justice. The context assumes the righteous are persecuted.

[18:7]  ³⁷ tn The emphatic particles in this sentence indicate that God will indeed give justice to the righteous.

[18:7]  ³⁸ sn The issue of delay has produced a whole host of views for this verse. (1) Does this assume provision to endure in the meantime? Or (2) does it mean God restricts the level of persecution until he comes? Either view is possible.

[21:36]  ³⁹ sn The call to be alert at all times is a call to remain faithful in looking for the Lord’s return.

[21:36]  ⁴⁰ tn For the translation of μέλλω (mellw) as “must,” see L&N 71.36.

[1:14]  ⁴¹ sn Jesus’ brothers are mentioned in Matt 13:55 and John 7:3.

[10:2]  ⁴² tn In the Greek text this represents a continuation of the previous sentence. Because of the tendency of contemporary English to use shorter sentences, a new sentence was begun here in the translation.

[10:2]  ⁴³ sn The description of Cornelius as a devout, God-fearing man probably means that he belonged to the category called “God-fearers,” Gentiles who worshiped the God of Israel and in many cases kept the Mosaic law, but did not take the final step of circumcision necessary to become a proselyte to Judaism. See further K. G. Kuhn, TDNT 6:732-34, 43-44, and Sir 11:17; 27:11; 39:27.

[10:2]  ⁴⁴ tn Or “gave many gifts to the poor.” This was known as “giving alms,” or acts of mercy (Sir 7:10; BDAG 315-16 s.v. ἐλεημοσύνη).

[12:5]  ⁴⁵ tn Or “constantly.” This term also appears in Luke 22:14 and Acts 26:7.

[12:5]  ⁴⁶ tn Grk “but earnest prayer was being made by the church to God for him.” The order of the clauses has been rearranged to follow English style, and the somewhat awkward passive “prayer was being made” has been changed to the simpler active verb “were praying.” Luke portrays what follows as an answer to prayer.

[1:17]  ⁴⁷ tn BDAG 973 s.v. συνίστημι B.3 suggests “continue, endure, exist, hold together” here.

[1:2]  ⁴⁸ 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]  ⁴⁹ 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]  ⁵⁰ tn Or “Grace to you and peace.”

[1:2]  ⁵¹ 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.

[1:3]  ⁵² tn The Greek text emphasizes the contrast between vv. 2b and 3a: God promised this long ago but now has revealed it in his own time.