Mazmur 32:6

32:6 For this reason every one of your faithful followers ¹  should pray to you

while there is a window of opportunity. ² 

Certainly ³  when the surging water ⁴  rises,

it will not reach them. ⁵ 

Yesaya 49:8

49:8 This is what the Lord says:

“At the time I decide to show my favor, I will respond to you;

in the day of deliverance I will help you;

I will protect you ⁶  and make you a covenant mediator for people, ⁷ 

to rebuild ⁸  the land ⁹ 

and to reassign the desolate property.

Kisah Para Rasul 17:27

17:27 so that they would search for God and perhaps grope around ¹⁰  for him and find him, ¹¹  though he is ¹²  not far from each one of us.

Kisah Para Rasul 17:2

17:2 Paul went to the Jews in the synagogue, ¹³  as he customarily did, and on three Sabbath days he addressed ¹⁴  them from the scriptures,

1 Korintus 6:1-2

Lawsuits

6:1 When any of you has a legal dispute with another, does he dare go to court before the unrighteous rather than before the saints? 6:2 Or do you not know that the saints will judge the world? And if the world is to be judged by you, are you not competent to settle trivial suits?

[32:6]  ¹ tn A “faithful follower” (חָסִיד, khasid) is one who does what is right in God’s eyes and remains faithful to God (see Pss 4:3; 12:1; 18:25; 31:23; 37:28; 86:2; 97:10).

[32:6]  ² tn Heb “at a time of finding.” This may mean, “while there is time to ‘find’ [the Lord]” and seek his forgiveness (cf. NIV). Some emend the text by combining מְצֹא (mÿtso’, “finding”) with the following term רַק (raq, “only, surely”) and read either ר[וֹ]מָצ (matsor, “distress”; see Ps 31:22) or ק[וֹ]מָצ (matsoq, “hardship”; see Ps 119:143). In this case, one may translate “in a time of distress/hardship” (cf. NEB, NRSV).

[32:6]  ³ tn The Hebrew term רַק (raq) occasionally has an asseverative force.

[32:6]  ⁴ sn The surging water is here a metaphor for trouble that endangers one’s life.

[32:6]  ⁵ tn Heb “him.” The translation uses the plural “them” to agree with the plural “every one of your faithful followers” in the first line of v. 6.

[49:8]  ⁶ tn The translation assumes the verb is derived from the root נָצָר (natsar, “protect”). Some prefer to derive it from the root יָצָר (yatsar, “form”).

[49:8]  ⁷ tn Heb “a covenant of people.” A person cannot literally be a covenant; בְּרִית (bÿrit) is probably metonymic here, indicating a covenant mediator. Here עָם (’am, “people”) appears to refer to Israel. See the note at 42:6.

[49:8]  ⁸ tn The Hiphil of קוּם (qum, “arise”) is probably used here in the sense of “rebuild.”

[49:8]  ⁹ tn The “land” probably stands by metonymy for the ruins within it.

[17:27]  ¹⁰ tn See BDAG 1097-98 s.v. ψηλαφάω, which lists “touch, handle” and “to feel around for, grope for” as possible meanings.

[17:27]  ¹¹ sn Perhaps grope around for him and find him. The pagans’ struggle to know God is the point here. Conscience alone is not good enough.

[17:27]  ¹² tn The participle ὑπάρχοντα (Juparconta) has been translated as a concessive adverbial participle.

[17:2]  ¹³ tn Grk “he went in to them”; the referent (the Jews in the synagogue) has been specified in the translation for clarity.

[17:2]  ¹⁴ tn Although the word διελέξατο (dielexato; from διαλέγομαι, dialegomai) is frequently translated “reasoned,” “disputed,” or “argued,” this sense comes from its classical meaning where it was used of philosophical disputation, including the Socratic method of questions and answers. However, there does not seem to be contextual evidence for this kind of debate in Acts 17:2. As G. Schrenk (TDNT 2:94-95) points out, “What is at issue is the address which any qualified member of a synagogue might give.” Other examples of this may be found in the NT in Matt 4:23 and Mark 1:21.