Matius 5:24

5:24 leave your gift there in front of the altar. First go and be reconciled to your brother and then come and present your gift.

Matius 21:22

21:22 And whatever you ask in prayer, if you believe, ¹  you will receive.”

Markus 11:24

11:24 For this reason I tell you, whatever you pray and ask for, believe that you have received it, and it will be yours.

Yohanes 15:7

15:7 If you remain ²  in me and my words remain ³  in you, ask whatever you want, and it will be done for you. ⁴ 

Yohanes 15:16

15:16 You did not choose me, but I chose you ⁵  and appointed you to go and bear ⁶  fruit, fruit that remains, ⁷  so that whatever you ask the Father in my name he will give you.

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. ⁸ 

Kisah Para Rasul 2:1-2

The Holy Spirit and the Day of Pentecost

2:1 Now ⁹  when the day of Pentecost had come, they were all together in one place. 2:2 Suddenly ¹⁰  a sound ¹¹  like a violent wind blowing ¹²  came from heaven ¹³  and filled the entire house where they were sitting.

Kisah Para Rasul 4:24-31

4:24 When they heard this, they raised their voices to God with one mind ¹⁴  and said, “Master of all, ¹⁵  you who made the heaven, the earth, ¹⁶  the sea, and everything that is in them, 4:25 who said by the Holy Spirit through ¹⁷  your servant David our forefather, ¹⁸ 

‘Why do the nations ¹⁹  rage, ²⁰ 

and the peoples plot foolish ²¹  things?

4:26 The kings of the earth stood together, ²² 

and the rulers assembled together,

against the Lord and against his ²³  Christ.’ ²⁴ 

4:27 “For indeed both Herod and Pontius Pilate, with the Gentiles and the people of Israel, assembled together in this city against ²⁵  your holy servant Jesus, whom you anointed, ²⁶  4:28 to do as much as your power ²⁷  and your plan ²⁸  had decided beforehand ²⁹  would happen. 4:29 And now, Lord, pay attention to ³⁰  their threats, and grant ³¹  to your servants ³²  to speak your message ³³  with great courage, ³⁴  4:30 while you extend your hand to heal, and to bring about miraculous signs ³⁵  and wonders through the name of your holy servant Jesus.” 4:31 When ³⁶  they had prayed, the place where they were assembled together was shaken, ³⁷  and they were all filled with the Holy Spirit and began to speak ³⁸  the word of God ³⁹  courageously. ⁴⁰ 

Kisah Para Rasul 6:4

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

Kisah Para Rasul 12:5

12:5 So Peter was kept in prison, but those in the church were earnestly ⁴¹  praying to God for him. ⁴² 

Efesus 6:18-20

6:18 With every prayer and petition, pray ⁴³  at all times in the Spirit, and to this end ⁴⁴  be alert, with all perseverance and requests for all the saints. 6:19 Pray ⁴⁵  for me also, that I may be given the message when I begin to speak ⁴⁶  – that I may confidently make known ⁴⁷  the mystery of the gospel, 6:20 for which I am an ambassador in chains. Pray that I may be able to speak boldly as I ought to speak.

Filipi 1:19

1:19 for I know that this will turn out for my deliverance ⁴⁸  through your prayers and the help of the Spirit of Jesus Christ.

Yakobus 5:14-16

5:14 Is anyone among you ill? He should summon the elders of the church, and they should pray for him and anoint ⁴⁹  him with oil in the name of the Lord. 5:15 And the prayer of faith will save the one who is sick and the Lord will raise him up – and if he has committed sins, he will be forgiven. ⁵⁰  5:16 So confess your sins to one another and pray for one another so that you may be healed. The prayer of a righteous person has great effectiveness. ⁵¹ 

Yakobus 5:1

Warning to the Rich

5:1 Come now, you rich! Weep and cry aloud ⁵²  over the miseries that are coming on you.

Yohanes 3:22

Further Testimony About Jesus by John the Baptist

3:22 After this, ⁵³  Jesus and his disciples came into Judean territory, and there he spent time with them and was baptizing.

Yohanes 5:14-16

5:14 After this Jesus found him at the temple and said to him, “Look, you have become well. Don’t sin any more, ⁵⁴  lest anything worse happen to you.” 5:15 The man went away and informed the Jewish leaders ⁵⁵  that Jesus was the one who had made him well.

Responding to Jewish Leaders

5:16 Now because Jesus was doing these things ⁵⁶  on the Sabbath, the Jewish leaders ⁵⁷  began persecuting ⁵⁸  him.

Wahyu 11:4-6

11:4 (These are the two olive trees and the two lampstands that stand before the Lord of the earth.) ⁵⁹  11:5 If ⁶⁰  anyone wants to harm them, fire comes out of their mouths ⁶¹  and completely consumes ⁶²  their enemies. If ⁶³  anyone wants to harm them, they must be killed this way. 11:6 These two have the power ⁶⁴  to close up the sky so that it does not rain during the time ⁶⁵  they are prophesying. They ⁶⁶  have power ⁶⁷  to turn the waters to blood and to strike the earth with every kind of plague whenever they want.

[21:22]  ¹ tn Grk “believing”; the participle here is conditional.

[15:7]  ² tn Or “reside.”

[15:7]  ³ tn Or “reside.”

[15:7]  ⁴ sn Once again Jesus promises the disciples ask whatever you want, and it will be done for you. This recalls 14:13-14, where the disciples were promised that if they asked anything in Jesus’ name it would be done for them. The two thoughts are really quite similar, since here it is conditioned on the disciples’ remaining in Jesus and his words remaining in them. The first phrase relates to the genuineness of their relationship with Jesus. The second phrase relates to their obedience. When both of these qualifications are met, the disciples would in fact be asking in Jesus’ name and therefore according to his will.

[15:16]  ⁵ sn You did not choose me, but I chose you. If the disciples are now elevated in status from slaves to friends, they are friends who have been chosen by Jesus, rather than the opposite way round. Again this is true of all Christians, not just the twelve, and the theme that Christians are “chosen” by God appears frequently in other NT texts (e.g., Rom 8:33; Eph 1:4ff.; Col 3:12; and 1 Pet 2:4). Putting this together with the comments on 15:14 one may ask whether the author sees any special significance at all for the twelve. Jesus said in John 6:70 and 13:18 that he chose them, and 15:27 makes clear that Jesus in the immediate context is addressing those who have been with him from the beginning. In the Fourth Gospel the twelve, as the most intimate and most committed followers of Jesus, are presented as the models for all Christians, both in terms of their election and in terms of their mission.

[15:16]  ⁶ tn Or “and yield.”

[15:16]  ⁷ sn The purpose for which the disciples were appointed (“commissioned”) is to go and bear fruit, fruit that remains. The introduction of the idea of “going” at this point suggests that the fruit is something more than just character qualities in the disciples’ own lives, but rather involves fruit in the lives of others, i.e., Christian converts. There is a mission involved (cf. John 4:36). The idea that their fruit is permanent, however, relates back to vv. 7-8, as does the reference to asking the Father in Jesus’ name. It appears that as the imagery of the vine and the branches develops, the “fruit” which the branches produce shifts in emphasis from qualities in the disciples’ own lives in John 15:2, 4, 5 to the idea of a mission which affects the lives of others in John 15:16. The point of transition would be the reference to fruit in 15:8.

[1:14]  ⁸ sn Jesus’ brothers are mentioned in Matt 13:55 and John 7:3.

[2:1]  ⁹ tn Grk “And” Here καί (kai) has been translated as “now” to indicate the transition to a new topic. Greek style often begins sentences or clauses with “and,” but English style does not.

[2:2]  ¹⁰ tn Here καί (kai) has not been translated for stylistic reasons. It occurs as part of the formula καὶ ἐγένετο (kai egeneto) which is often left untranslated in Luke-Acts because it is redundant in contemporary English. Here it is possible (and indeed necessary) to translate ἐγένετο as “came” so that the initial clause of the English translation contains a verb; nevertheless the translation of the conjunction καί is not necessary.

[2:2]  ¹¹ tn Or “a noise.”

[2:2]  ¹² tn While φέρω (ferw) generally refers to movement from one place to another with the possible implication of causing the movement of other objects, in Acts 2:2 φέρομαι (feromai) should probably be understood in a more idiomatic sense of “blowing” since it is combined with the noun for wind (πνοή, pnoh).

[2:2]  ¹³ tn Or “from the sky.” The Greek word οὐρανός (ouranos) may be translated “sky” or “heaven” depending on the context.

[4:24]  ¹⁴ sn With one mind. Compare Acts 1:14.

[4:24]  ¹⁵ tn Or “Lord of all.”

[4:24]  sn The use of the title Master of all (δεσπότης, despoths) emphasizes that there is a sovereign God who is directing what is taking place.

[4:24]  ¹⁶ tn Grk “and the earth, and the sea,” but καί (kai) has not been translated before “the earth” and “the sea” since contemporary English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[4:25]  ¹⁷ tn Grk “by the mouth of” (an idiom).

[4:25]  ¹⁸ tn Or “ancestor”; Grk “father.”

[4:25]  ¹⁹ tn Or “Gentiles.”

[4:25]  ²⁰ sn The Greek word translated rage includes not only anger but opposition, both verbal and nonverbal. See L&N 88.185.

[4:25]  ²¹ tn Or “futile”; traditionally, “vain.”

[4:26]  ²² tn Traditionally, “The kings of the earth took their stand.”

[4:26]  ²³ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[4:26]  sn See the note on Christ in 2:31.

[4:26]  ²⁴ sn A quotation from Ps 2:1-2.

[4:27]  ²⁵ sn The application of Ps 2:1-2 is that Jews and Gentiles are opposing Jesus. The surprise of the application is that Jews are now found among the enemies of God’s plan.

[4:27]  ²⁶ sn A wordplay on “Christ,” v. 26, which means “one who has been anointed.”

[4:28]  ²⁷ tn Grk “hand,” here a metaphor for God’s strength or power or authority.

[4:28]  ²⁸ tn Or “purpose,” “will.”

[4:28]  ²⁹ tn Or “had predestined.” Since the term “predestine” is something of a technical theological term, not in wide usage in contemporary English, the translation “decide beforehand” was used instead (see L&N 30.84). God’s direction remains as the major theme.

[4:29]  ³⁰ tn Or “Lord, take notice of.”

[4:29]  ³¹ sn Grant to your servants to speak your message with great courage. The request is not for a stop to persecution or revenge on the opponents, but for boldness (great courage) to carry out the mission of proclaiming the message of what God is doing through Jesus.

[4:29]  ³² tn Grk “slaves.” See the note on the word “servants” in 2:18.

[4:29]  ³³ tn Grk “word.”

[4:29]  ³⁴ tn Or “with all boldness.”

[4:30]  ³⁵ tn The miraculous nature of these signs is implied in the context.

[4:31]  ³⁶ tn Grk “And when.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[4:31]  ³⁷ sn The place where they were assembled…was shaken. This signifies that God is in their midst. See Acts 16:26; Exod 19:18; Ps 114:7; Isa 6:4.

[4:31]  ³⁸ tn The imperfect verb has been translated as an ingressive imperfect (“began to speak”). Logical sequencing suggests that their speaking began after they were filled with the Spirit. The prayer was answered immediately.

[4:31]  ³⁹ tn Or “speak God’s message.”

[4:31]  ⁴⁰ tn Or “with boldness.”

[12:5]  ⁴¹ tn Or “constantly.” This term also appears in Luke 22:14 and Acts 26:7.

[12:5]  ⁴² 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.

[6:18]  ⁴³ 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]  ⁴⁴ tn Grk “and toward it.”

[6:19]  ⁴⁵ 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]  ⁴⁶ 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]  ⁴⁷ 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.”

[1:19]  ⁴⁸ tn Or “salvation.” Deliverance from prison (i.e., release) is probably what Paul has in view here, although some take this as a reference to his ultimate release from the body, i.e., dying and being with Christ (v. 23).

[1:19]  sn The phrase this will turn out for my deliverance may be an echo of Job 13:16 (LXX).

[5:14]  ⁴⁹ tn Grk “anointing.”

[5:15]  ⁵⁰ tn Grk “it will be forgiven him.”

[5:16]  ⁵¹ tn Or “the fervent prayer of a righteous person is very powerful”; Grk “is very powerful in its working.”

[5:1]  ⁵² tn Or “wail”; Grk “crying aloud.”

[3:22]  ⁵³ tn This section is related loosely to the preceding by μετὰ ταῦτα (meta tauta). This constitutes an indefinite temporal reference; the intervening time is not specified.

[5:14]  ⁵⁴ 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]  ⁵⁵ tn Or “the Jewish authorities”; Grk “the Jews.” See the note on the phrase “Jewish leaders” in v. 10.

[5:16]  ⁵⁶ sn Note the plural phrase these things which seems to indicate that Jesus healed on the Sabbath more than once (cf. John 20:30). The synoptic gospels show this to be true; the incident in 5:1-15 has thus been chosen by the author as representative.

[5:16]  ⁵⁷ tn Or “the Jewish authorities”; Grk “the Jews.” See the note on the phrase “Jewish leaders” in v. 10.

[5:16]  ⁵⁸ tn Or “harassing.”

[11:4]  ⁵⁹ sn This description is parenthetical in nature.

[11:5]  ⁶⁰ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[11:5]  ⁶¹ tn This is a collective singular in Greek.

[11:5]  ⁶² tn See L&N 20.45 for the translation of κατεσθίω (katesqiw) as “to destroy utterly, to consume completely.”

[11:5]  ⁶³ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[11:6]  ⁶⁴ tn Or “authority.”

[11:6]  ⁶⁵ tn Grk “the days.”

[11:6]  ⁶⁶ tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation. Here καί (kai) has not been translated because of differences between Greek and English style.

[11:6]  ⁶⁷ tn Or “authority.”