Yeremia 29:12

29:12 When you call out to me and come to me in prayer, ¹  I will hear your prayers. ² 

Ulangan 4:7

4:7 In fact, what other great nation has a god so near to them like the Lord our God whenever we call on him?

Ulangan 4:29

4:29 But if you seek the Lord your God from there, you will find him, if, indeed, you seek him with all your heart and soul. ³ 

Ulangan 4:1

The Privileges of the Covenant

4:1 Now, Israel, pay attention to the statutes and ordinances ⁴  I am about to teach you, so that you might live and go on to enter and take possession of the land that the Lord, the God of your ancestors, ⁵  is giving you.

Kisah Para Rasul 8:1

8:1 And Saul agreed completely with killing ⁶  him.

Saul Begins to Persecute the Church

Now on that day a great ⁷  persecution began ⁸  against the church in Jerusalem, ⁹  and all ¹⁰  except the apostles were forced to scatter throughout the regions ¹¹  of Judea and Samaria.

Mazmur 50:15

50:15 Pray to me when you are in trouble! ¹² 

I will deliver you, and you will honor me!” ¹³ 

Mazmur 91:15

91:15 When he calls out to me, I will answer him.

I will be with him when he is in trouble;

I will rescue him and bring him honor.

Mazmur 145:18

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

all who cry out to him sincerely. ¹⁴ 

Yesaya 55:6-7

55:6 Seek the Lord while he makes himself available; ¹⁵ 

call to him while he is nearby!

55:7 The wicked need to abandon their lifestyle ¹⁶ 

and sinful people their plans. ¹⁷ 

They should return ¹⁸  to the Lord, and he will show mercy to them, ¹⁹ 

and to their God, for he will freely forgive them. ²⁰ 

Yesaya 65:24

65:24 Before they even call out, ²¹  I will respond;

while they are still speaking, I will hear.

Yoel 2:32

2:32 It will so happen that

everyone who calls on the name of the Lord will be delivered. ²² 

For on Mount Zion and in Jerusalem ²³  there will be those who survive, ²⁴ 

just as the Lord has promised;

the remnant ²⁵  will be those whom the Lord will call. ²⁶ 

Lukas 11:9-10

11:9 “So ²⁷  I tell you: Ask, ²⁸  and it will be given to you; seek, and you will find; knock, and the door ²⁹  will be opened for you. 11:10 For everyone who asks ³⁰  receives, and the one who seeks finds, and to the one who knocks, the door ³¹  will be opened.

Kisah Para Rasul 2:21

2:21 And then ³²  everyone who calls on the name of the Lord will be saved.’ ³³ 

Roma 10:12-13

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. ³⁴ 

Roma 10:1

10:1 Brothers and sisters, ³⁵  my heart’s desire and prayer to God on behalf of my fellow Israelites ³⁶  is for their salvation.

Kolose 1:2

1:2 to the saints, the faithful ³⁷  brothers and sisters ³⁸  in Christ, at Colossae. Grace and peace to you ³⁹  from God our Father! ⁴⁰ 

[29:12]  ¹ 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]  ² 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.

[4:29]  ³ tn Or “mind and being.” See Deut 6:5.

[4:1]  ⁴ tn These technical Hebrew terms (חֻקִּים [khuqqim] and מִשְׁפָּטִים [mishpatim]) occur repeatedly throughout the Book of Deuteronomy to describe the covenant stipulations to which Israel had been called to subscribe (see, in this chapter alone, vv. 1, 5, 6, 8). The word חֻקִּים derives from the verb חֹק (khoq, “to inscribe; to carve”) and מִשְׁפָּטִים (mishpatim) from שָׁפַט (shafat, “to judge”). They are virtually synonymous and are used interchangeably in Deuteronomy.

[4:1]  ⁵ tn Heb “fathers” (also in vv. 31, 37).

[8:1]  ⁶ tn The term ἀναίρεσις (anairesi") can refer to murder (BDAG 64 s.v.; 2 Macc 5:13; Josephus, Ant. 5.2.12 [5.165]).

[8:1]  ⁷ tn Or “severe.”

[8:1]  ⁸ tn Grk “Now there happened on that day a great persecution.” It is less awkward to say in English “Now on that day a great persecution began.”

[8:1]  ⁹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[8:1]  ¹⁰ sn All. Given that the Jerusalem church is still active after this and that the Hellenists are the focus of Acts 6-8, it is possible to argue that only the Hellenistic Christians were forced to scatter.

[8:1]  ¹¹ tn Or “countryside.”

[50:15]  ¹² tn Heb “call [to] me in a day of trouble.”

[50:15]  ¹³ 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.

[145:18]  ¹⁴ tn Heb “in truth.”

[55:6]  ¹⁵ tn Heb “while he allows himself to be found.” The Niphal form has a tolerative force here.

[55:7]  ¹⁶ tn Heb “Let the wicked one abandon his way.” The singular is collective.

[55:7]  ¹⁷ tn Heb “and the man of evil his thoughts.” The singular is collective.

[55:7]  ¹⁸ tn Heb “let him return.” The singular is collective, meaning “let them.”

[55:7]  ¹⁹ tn The imperfect with vav (ו) conjunctive after the jussive indicates purpose/result.

[55:7]  ²⁰ sn The appeal and promise of vv. 6-7 echoes the language of Deut 4:25-31; 30:1-10; and 1 Kgs 8:46-53, all of which anticipate the exile and speak of the prerequisites for restoration.

[65:24]  ²¹ tn The verb that introduces this verse serves as a discourse particle and is untranslated; see note on “in the future” in 2:2.

[2:32]  ²² tn While a number of English versions render this as “saved” (e.g., NIV, NRSV, NLT), this can suggest a “spiritual” or “theological” salvation rather than the physical deliverance from the cataclysmic events of the day of the Lord described in the context.

[2:32]  ²³ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[2:32]  ²⁴ tn Heb “deliverance”; or “escape.” The abstract noun “deliverance” or “escape” probably functions here as an example of antimeria, referring to those who experience deliverance or escape with their lives: “escaped remnant” or “surviving remnant” (Gen 32:8; 45:7; Judg 21:17; 2 Kgs 19:30, 31; Isa 4:2; 10:20; 15:9; 37:31, 32; Ezek 14:22; Obad 1:17; Ezra 9:8, 13-15; Neh 1:2; 1 Chr 4:43; 2 Chr 30:6).

[2:32]  ²⁵ tn Heb “and among the remnant.”

[2:32]  ²⁶ tn The participle used in the Hebrew text seems to indicate action in the imminent future.

[11:9]  ²⁷ tn Here καί (kai, from καγώ [kagw]) has been translated as “so” to indicate the conclusion drawn from the preceding parable.

[11:9]  ²⁸ sn The three present imperatives in this verse (Ask…seek…knock) are probably intended to call for a repeated or continual approach before God.

[11:9]  ²⁹ tn Grk “it”; the referent (a door) is implied by the context and has been specified in the translation for clarity.

[11:10]  ³⁰ sn The actions of asking, seeking, and knocking are repeated here from v. 9 with the encouragement that God does respond.

[11:10]  ³¹ tn Grk “it”; the referent (a door) is implied by the context and has been specified in the translation for clarity.

[2:21]  ³² tn Grk “And it will be that.”

[2:21]  ³³ sn A quotation from Joel 2:28-32.

[10:13]  ³⁴ sn A quotation from Joel 2:32.

[10:1]  ³⁵ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:13.

[10:1]  ³⁶ tn Grk “on behalf of them”; the referent (Paul’s fellow Israelites) has been specified in the translation for clarity.

[1:2]  ³⁷ 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]  ³⁸ 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]  ³⁹ tn Or “Grace to you and peace.”

[1:2]  ⁴⁰ 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.