Kejadian 4:26

4:26 And a son was also born to Seth, whom he named Enosh. At that time people ¹  began to worship ²  the Lord.

Mazmur 65:1-2

Psalm 65 ³ 

For the music director; a psalm of David, a song.

65:1 Praise awaits you, ⁴  O God, in Zion.

Vows made to you are fulfilled.

65:2 You hear prayers; ⁵ 

all people approach you. ⁶ 

Mazmur 107:1

Book 5
(Psalms 107-150)

Psalm 107 ⁷ 

107:1 Give thanks to the Lord, for he is good,

and his loyal love endures! ⁸ 

Mazmur 107:8

107:8 Let them give thanks to the Lord for his loyal love,

and for the amazing things he has done for people! ⁹ 

Mazmur 107:15

107:15 Let them give thanks to the Lord for his loyal love,

and for the amazing things he has done for people! ¹⁰ 

Mazmur 116:2

116:2 and listened to me. ¹¹ 

As long as I live, I will call to him when I need help. ¹² 

Mazmur 116:17

116:17 I will present a thank offering to you,

and call on the name of the Lord.

Mazmur 145:18

145:18 The Lord is near all who cry out to him,

all who cry out to him sincerely. ¹³ 

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 ¹⁴  remove the burdensome yoke from among you

and stop pointing fingers and speaking sinfully.

Yeremia 29:12

29:12 When you call out to me and come to me in prayer, ¹⁵  I will hear your prayers. ¹⁶ 

Zefanya 3:9

3:9 Know for sure that I will then enable

the nations to give me acceptable praise. ¹⁷ 

All of them will invoke the Lord’s name when they pray, ¹⁸ 

and will worship him in unison. ¹⁹ 

Zefanya 3:1

Jerusalem is Corrupt

3:1 The filthy, ²⁰  stained city is as good as dead;

the city filled with oppressors is finished! ²¹ 

Kolose 1:2

1:2 to the saints, the faithful ²²  brothers and sisters ²³  in Christ, at Colossae. Grace and peace to you ²⁴  from God our Father! ²⁵ 

Efesus 6:18-19

6:18 With every prayer and petition, pray ²⁶  at all times in the Spirit, and to this end ²⁷  be alert, with all perseverance and requests for all the saints. 6:19 Pray ²⁸  for me also, that I may be given the message when I begin to speak ²⁹  – that I may confidently make known ³⁰  the mystery of the gospel,

[4:26]  ¹ tn The word “people” is not in the Hebrew text, but is supplied in the translation. The construction uses a passive verb without an expressed subject. “To call was begun” can be interpreted to mean that people began to call.

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

[65:1]  ³ sn Psalm 65. The psalmist praises God because he forgives sin and blesses his people with an abundant harvest.

[65:1]  ⁴ tn Heb “for you, silence, praise.” Many prefer to emend the noun דֻּמִיָּה (dumiyyah, “silence”) to a participle דּוֹמִיָּה (domiyyah), from the root דָּמָה (damah, “be silent”), understood here in the sense of “wait.”

[65:2]  ⁵ tn Heb “O one who hears prayer.”

[65:2]  ⁶ tn Heb “to you all flesh comes.”

[107:1]  ⁷ sn Psalm 107. The psalmist praises God for his kindness to his exiled people.

[107:1]  ⁸ tn Heb “for forever [is] his loyal love.”

[107:8]  ⁹ tn Heb “and [for] his amazing deeds for the sons of man.”

[107:15]  ¹⁰ tn Heb “and [for] his amazing deeds for the sons of man.” See v. 8.

[116:2]  ¹¹ tn Heb “because he turned his ear to me.”

[116:2]  ¹² tn Heb “and in my days I will cry out.”

[145:18]  ¹³ tn Heb “in truth.”

[58:9]  ¹⁴ 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.

[29:12]  ¹⁵ tn Heb “come and pray to me.” This is an example of verbal hendiadys where two verb formally joined by “and” convey a main concept with the second verb functioning as an adverbial qualifier.

[29:12]  ¹⁶ tn Or “You will call out to me and come to me in prayer and I will hear your prayers.” The verbs are vav consecutive perfects and can be taken either as unconditional futures or as contingent futures. See GKC 337 §112.kk and 494 §159.g and compare the usage in Gen 44:22 for the use of the vav consecutive perfects in contingent futures. The conditional clause in the middle of 29:13 and the deuteronomic theology reflected in both Deut 30:1-5 and 1 Kgs 8:46-48 suggest that the verbs are continent futures here. For the same demand for wholehearted seeking in these contexts which presuppose exile see especially Deut 30:2, 1 Kgs 8:48.

[3:9]  ¹⁷ tn Heb “Certainly [or perhaps, “For”] then I will restore to the nations a pure lip.”

[3:9]  sn I will then enable the nations to give me acceptable praise. This apparently refers to a time when the nations will reject their false idol-gods and offer genuine praise to the one true God.

[3:9]  ¹⁸ tn Heb “so that all of them will call on the name of the Lord.”

[3:9]  ¹⁹ tn Heb “so that [they] will serve him [with] one shoulder.”

[3:1]  ²⁰ tn The present translation assumes מֹרְאָה (mor’ah) is derived from רֹאִי (ro’i,“excrement”; see Jastrow 1436 s.v. רֳאִי). The following participle, “stained,” supports this interpretation (cf. NEB “filthy and foul”; NRSV “soiled, defiled”). Another option is to derive the form from מָרָה (marah, “to rebel”); in this case the term should be translated “rebellious” (cf. NASB, NIV “rebellious and defiled”). This idea is supported by v. 2. For discussion of the two options, see HALOT 630 s.v. I מרא and J. J. M. Roberts, Nahum, Habakkuk, and Zephaniah (OTL), 206.

[3:1]  ²¹ tn Heb “Woe, soiled and stained one, oppressive city.” The verb “is finished” is supplied in the second line. On the Hebrew word הוֹי (hoy, “ah, woe”), see the note on the word “dead” in 2:5.

[3:1]  sn The following verses show that Jerusalem, personified as a woman (“she”), is the referent.

[1:2]  ²² 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]  ²³ 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]  ²⁴ tn Or “Grace to you and peace.”

[1:2]  ²⁵ 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.

[6:18]  ²⁶ tn Both “pray” and “be alert” are participles in the Greek text (“praying…being alert”). Both are probably instrumental, loosely connected with all of the preceding instructions. As such, they are not additional commands to do but instead are the means through which the prior instructions are accomplished.

[6:18]  ²⁷ tn Grk “and toward it.”

[6:19]  ²⁸ 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]  ²⁹ 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]  ³⁰ 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.”