Mazmur 50:15

50:15 Pray to me when you are in trouble! ¹ 

I will deliver you, and you will honor me!” ² 

Yeremia 33:3

33:3 ‘Call on me in prayer and I will answer you. I will show you great and mysterious ³  things which you still do not know about.’

Zakharia 13:9

13:9 Then I will bring the remaining third into the fire;

I will refine them like silver is refined

and will test them like gold is tested.

They will call on my name and I will answer;

I will say, ‘These are my people,’

and they will say, ‘The Lord is my God.’” ⁴ 

Kisah Para Rasul 2:21

2:21 And then ⁵  everyone who calls on the name of the Lord will be saved.’ ⁶ 

Roma 10:11-14

10:11 For the scripture says, “Everyone who believes in him will not be put to shame.” ⁷  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. ⁸ 

10:14 How are they to call on one they have not believed in? And how are they to believe in one they have not heard of? And how are they to hear without someone preaching to them ⁹ ?

Roma 10:1

10:1 Brothers and sisters, ¹⁰  my heart’s desire and prayer to God on behalf of my fellow Israelites ¹¹  is for their salvation.

Kolose 1:2

1:2 to the saints, the faithful ¹²  brothers and sisters ¹³  in Christ, at Colossae. Grace and peace to you ¹⁴  from God our Father! ¹⁵ 

[50:15]  ¹ tn Heb “call [to] me in a day of trouble.”

[50:15]  ² 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.

[33:3]  ³ tn This passive participle or adjective is normally used to describe cities or walls as “fortified” or “inaccessible.” All the lexicons, however, agree in seeing it used here metaphorically of “secret” or “mysterious” things, things that Jeremiah could not know apart from the Lord’s revelation. G. L. Keown, P. J. Scalise, and T. G. Smothers (Jeremiah 26-52 [WBC], 170) make the interesting observation that the word is used here in a context in which the fortifications of Jerusalem are about to fall to the Babylonians; the fortified things in God’s secret counsel fall through answer to prayer.

[13:9]  ⁴ sn The expression I will say ‘It is my people,’ and they will say ‘the Lord is my God’ is reminiscent of the restoration of Israel predicted by Hosea, who said that those who had been rejected as God’s people would be reclaimed and once more become his sons and daughters (Hos 2:23).

[2:21]  ⁵ tn Grk “And it will be that.”

[2:21]  ⁶ sn A quotation from Joel 2:28-32.

[10:11]  ⁷ sn A quotation from Isa 28:16.

[10:13]  ⁸ sn A quotation from Joel 2:32.

[10:14]  ⁹ tn Grk “preaching”; the words “to them” are supplied for clarification.

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

[10:1]  ¹¹ tn Grk “on behalf of them”; the referent (Paul’s fellow Israelites) has been specified in the translation for clarity.

[1:2]  ¹² 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]  ¹³ 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]  ¹⁴ tn Or “Grace to you and peace.”

[1:2]  ¹⁵ 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.