Mazmur 18:6
Konteks18:6 In my distress I called to the Lord;
I cried out to my God. 1
From his heavenly temple 2 he heard my voice;
he listened to my cry for help. 3
Mazmur 50:15
Konteks50:15 Pray to me when you are in trouble! 4
I will deliver you, and you will honor me!” 5
Mazmur 88:1-3
KonteksA song, a psalm written by the Korahites; for the music director; according to the machalath-leannoth style; 7 a well-written song 8 by Heman the Ezrachite.
88:1 O Lord God who delivers me! 9
By day I cry out
and at night I pray before you. 10
Pay attention 12 to my cry for help!
88:3 For my life 13 is filled with troubles
and I am ready to enter Sheol. 14
Mazmur 102:1-2
KonteksThe prayer of an oppressed man, as he grows faint and pours out his lament before the Lord.
102:1 O Lord, hear my prayer!
Pay attention to my cry for help! 16
102:2 Do not ignore me in my time of trouble! 17
Listen to me! 18
When I call out to you, quickly answer me!
Mazmur 130:1-2
KonteksA song of ascents. 20
130:1 From the deep water 21 I cry out to you, O Lord.
130:2 O Lord, listen to me! 22
Pay attention to 23 my plea for mercy!
Kejadian 32:7-12
Konteks32:7 Jacob was very afraid and upset. So he divided the people who were with him into two camps, as well as the flocks, herds, and camels. 32:8 “If Esau attacks one camp,” 24 he thought, 25 “then the other camp will be able to escape.” 26
32:9 Then Jacob prayed, 27 “O God of my father Abraham, God of my father Isaac, O Lord, you said 28 to me, ‘Return to your land and to your relatives and I will make you prosper.’ 29 32:10 I am not worthy of all the faithful love 30 you have shown 31 your servant. With only my walking stick 32 I crossed the Jordan, 33 but now I have become two camps. 32:11 Rescue me, 34 I pray, from the hand 35 of my brother Esau, 36 for I am afraid he will come 37 and attack me, as well as the mothers with their children. 38 32:12 But you 39 said, ‘I will certainly make you prosper 40 and will make 41 your descendants like the sand on the seashore, too numerous to count.’” 42
Kejadian 32:28
Konteks32:28 “No longer will your name be Jacob,” the man told him, 43 “but Israel, 44 because you have fought 45 with God and with men and have prevailed.”
Kejadian 32:2
Konteks32:2 When Jacob saw them, he exclaimed, 46 “This is the camp of God!” So he named that place Mahanaim. 47
Kisah Para Rasul 19:3-4
Konteks19:3 So Paul 48 said, “Into what then were you baptized?” “Into John’s baptism,” they replied. 49 19:4 Paul said, “John baptized with a baptism of repentance, telling the people to believe in the one who was to come after him, 50 that is, in Jesus.”
Kisah Para Rasul 19:15-20
Konteks19:15 But the evil spirit replied to them, 51 “I know about Jesus 52 and I am acquainted with 53 Paul, but who are you?” 54 19:16 Then the man who was possessed by 55 the evil spirit jumped on 56 them and beat them all into submission. 57 He prevailed 58 against them so that they fled from that house naked and wounded. 19:17 This became known to all who lived in Ephesus, 59 both Jews and Greeks; fear came over 60 them all, and the name of the Lord Jesus was praised. 61 19:18 Many of those who had believed came forward, 62 confessing and making their deeds known. 63 19:19 Large numbers 64 of those who had practiced magic 65 collected their books 66 and burned them up in the presence of everyone. 67 When 68 the value of the books was added up, it was found to total fifty thousand silver coins. 69 19:20 In this way the word of the Lord 70 continued to grow in power 71 and to prevail. 72
Yesaya 26:9
Konteks26:9 I 73 look for 74 you during the night,
my spirit within me seeks you at dawn,
for when your judgments come upon the earth,
those who live in the world learn about justice. 75
Yesaya 26:16
Konteks26:16 O Lord, in distress they looked for you;
they uttered incantations because of your discipline. 76
Yunus 2:1-2
Konteks2:1 Jonah prayed to the Lord his God from the stomach of the fish 2:2 and said,
“I 77 called out to the Lord from my distress,
and he answered me; 78
from the belly of Sheol 79 I cried out for help,
and you heard my prayer. 80
Yunus 2:2
Konteks2:2 and said,
“I 81 called out to the Lord from my distress,
and he answered me; 82
from the belly of Sheol 83 I cried out for help,
and you heard my prayer. 84
Kolose 1:7-8
Konteks1:7 You learned the gospel 85 from Epaphras, our dear fellow slave 86 – a 87 faithful minister of Christ on our 88 behalf – 1:8 who also told us of your love in the Spirit.
Ibrani 5:7
Konteks5:7 During his earthly life 89 Christ 90 offered 91 both requests and supplications, with loud cries and tears, to the one who was able to save him from death and he was heard because of his devotion.
[18:6] 1 tn In this poetic narrative context the four prefixed verbal forms in v. 6 are best understood as preterites indicating past tense, not imperfects.
[18:6] 2 tn Heb “from his temple.” Verse 10, which pictures God descending from the sky, indicates that the heavenly temple is in view, not the earthly one.
[18:6] 3 tc Heb “and my cry for help before him came into his ears.” 2 Sam 22:7 has a shorter reading, “my cry for help, in his ears.” It is likely that Ps 18:6 MT as it now stands represents a conflation of two readings: (1) “my cry for help came before him,” (2) “my cry for help came into his ears.” See F. M. Cross and D. N. Freedman, Studies in Ancient Yahwistic Poetry (SBLDS), 144, n. 13.
[50:15] 4 tn Heb “call [to] me in a day of trouble.”
[50:15] 5 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.
[88:1] 6 sn Psalm 88. The psalmist cries out in pain to the Lord, begging him for relief from his intense and constant suffering. The psalmist regards God as the ultimate cause of his distress, but nevertheless clings to God in hope.
[88:1] 7 tn The Hebrew phrase מָחֲלַת לְעַנּוֹת (makhalat lÿ’annot) may mean “illness to afflict.” Perhaps it refers to a particular style of music, a tune title, or a musical instrument. The term מָחֲלַת also appears in the superscription of Ps 53.
[88:1] 8 tn The meaning of the Hebrew term מַשְׂכִּיל (maskil) is uncertain. The word is derived from a verb meaning “to be prudent; to be wise.” Various options are: “a contemplative song,” “a song imparting moral wisdom,” or “a skillful [i.e., well-written] song.” The term occurs in the superscriptions of Pss 32, 42, 44, 45, 52-55, 74, 78, 88, 89, and 142, as well as in Ps 47:7.
[88:1] 9 tn Heb “O
[88:1] 10 tn Heb “[by] day I cry out, in the night before you.”
[88:2] 11 tn Heb “may my prayer come before you.” The prefixed verbal form is understood as a jussive, indicating the psalmist’s desire or prayer.
[88:2] 12 tn Heb “turn your ear.”
[88:3] 14 tn Heb “and my life approaches Sheol.”
[102:1] 15 sn Psalm 102. The psalmist laments his oppressed state, but longs for a day when the Lord will restore Jerusalem and vindicate his suffering people.
[102:1] 16 tn Heb “and may my cry for help come to you.”
[102:2] 17 tn Heb “do not hide your face from me in the day of my trouble.” The idiom “to hide the face” can mean “to ignore” (see Pss 10:11; 13:1; 51:9) or carry the stronger idea of “to reject” (see Pss 29:7; 30:7; 88:14).
[102:2] 18 tn Heb “turn toward me your ear.”
[130:1] 19 sn Psalm 130. The psalmist, confident of the Lord’s forgiveness, cries out to the Lord for help in the midst of his suffering and urges Israel to do the same.
[130:1] 20 sn The precise significance of this title, which appears in Pss 120-134, is unclear. Perhaps worshipers recited these psalms when they ascended the road to Jerusalem to celebrate annual religious festivals. For a discussion of their background see L. C. Allen, Psalms 101-150 (WBC), 219-21.
[130:1] 21 tn Heb “depths,” that is, deep waters (see Ps 69:2, 14; Isa 51:10), a metaphor for the life-threatening danger faced by the psalmist.
[130:2] 23 tn Heb “may your ears be attentive to the voice of.”
[32:8] 24 tn Heb “If Esau comes to one camp and attacks it.”
[32:8] 25 tn Heb “and he said, ‘If Esau comes to one camp and attacks it.” The Hebrew verb אָמַר (’amar) here represents Jacob’s thought or reasoning, and is therefore translated “he thought.” The order of the introductory clause and the direct discourse has been rearranged in the translation for stylistic reasons.
[32:8] 26 tn Heb “the surviving camp will be for escape.” The word “escape” is a feminine noun. The term most often refers to refugees from war.
[32:9] 28 tn Heb “the one who said.”
[32:9] 29 tn Heb “I will cause good” or “I will treat well [or “favorably”].” The idea includes more than prosperity, though that is its essential meaning. Here the form is subordinated to the preceding imperative and indicates purpose or result. Jacob is reminding God of his promise in the hope that God will honor his word.
[32:10] 30 tn Heb “the loving deeds and faithfulness” (see 24:27, 49).
[32:10] 31 tn Heb “you have done with.”
[32:10] 32 tn Heb “for with my staff.” The Hebrew word מַקֵל (maqel), traditionally translated “staff,” has been rendered as “walking stick” because a “staff” in contemporary English refers typically to the support personnel in an organization.
[32:10] 33 tn Heb “this Jordan.”
[32:11] 34 tn The imperative has the force of a prayer here, not a command.
[32:11] 35 tn The “hand” here is a metonymy for “power.”
[32:11] 36 tn Heb “from the hand of my brother, from the hand of Esau.”
[32:11] 37 tn Heb “for I am afraid of him, lest he come.”
[32:11] 38 sn Heb “me, [the] mother upon [the] sons.” The first person pronoun “me” probably means here “me and mine,” as the following clause suggests.
[32:12] 39 tn Heb “But you, you said.” One of the occurrences of the pronoun “you” has been left untranslated for stylistic reasons.
[32:12] sn Some commentators have thought this final verse of the prayer redundant, but it actually follows the predominant form of a lament in which God is motivated to act. The primary motivation Jacob can offer to God is God’s promise, and so he falls back on that at the end of the prayer.
[32:12] 40 tn Or “will certainly deal well with you.” The infinitive absolute appears before the imperfect, underscoring God’s promise to bless. The statement is more emphatic than in v. 9.
[32:12] 41 tn The form is the perfect tense with a vav (ו) consecutive, carrying the nuance of the preceding verb forward.
[32:12] 42 tn Heb “which cannot be counted because of abundance.” The imperfect verbal form indicates potential here.
[32:28] 43 tn Heb “and he said.” The referent of the pronoun “he” (the man who wrestled with Jacob) has been specified for clarity, and the order of the introductory clause and the direct discourse has been rearranged in the translation for stylistic reasons.
[32:28] 44 sn The name Israel is a common construction, using a verb with a theophoric element (אֵל, ’el) that usually indicates the subject of the verb. Here it means “God fights.” This name will replace the name Jacob; it will be both a promise and a call for faith. In essence, the
[32:28] 45 sn You have fought. The explanation of the name Israel includes a sound play. In Hebrew the verb translated “you have fought” (שָׂרִיתָ, sarita) sounds like the name “Israel” (יִשְׂרָאֵל, yisra’el ), meaning “God fights” (although some interpret the meaning as “he fights [with] God”). The name would evoke the memory of the fight and what it meant. A. Dillmann says that ever after this the name would tell the Israelites that, when Jacob contended successfully with God, he won the battle with man (Genesis, 2:279). To be successful with God meant that he had to be crippled in his own self-sufficiency (A. P. Ross, “Jacob at the Jabboq, Israel at Peniel,” BSac 142 [1985]: 51-62).
[32:2] 46 tn Heb “and Jacob said when he saw them.”
[32:2] 47 sn The name Mahanaim apparently means “two camps.” Perhaps the two camps were those of God and of Jacob.
[19:3] 48 tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.
[19:4] 50 sn These disciples may have had their contact with John early on in the Baptist’s ministry before Jesus had emerged. This is the fifth time Luke links John the Baptist and Jesus (Acts 1:5; 11:16; 13:25; 18:25).
[19:15] 51 tn Grk “answered and said to them.” The expression, redundant in English, has been simplified to “replied.”
[19:15] 52 tn Grk “Jesus I know about.” Here ᾿Ιησοῦν (Ihsoun) is in emphatic position in Greek, but placing the object first is not normal in contemporary English style.
[19:15] 53 tn BDAG 380 s.v. ἐπίσταμαι 2 has “know, be acquainted with τινά…τὸν Παῦλον Ac 19:15.” Here the translation “be acquainted with” was used to differentiate from the previous phrase which has γινώσκω (ginwskw).
[19:15] 54 sn But who are you? This account shows how the power of Paul was so distinct that parallel claims to access that power were denied. In fact, such manipulation, by those who did not know Jesus, was judged (v. 16). The indirect way in which the exorcists made the appeal shows their distance from Jesus.
[19:16] 55 tn Grk “in whom the evil spirit was.”
[19:16] 56 tn Grk “the man in whom the evil spirit was, jumping on them.” The participle ἐφαλόμενος (efalomeno") has been translated as a finite verb due to requirements of contemporary English style. L&N 15.239 has “ἐφαλόμενος ὁ ἄνθρωπος ἐπ᾿ αὐτούς ‘the man jumped on them’ Ac 19:16.”
[19:16] 57 tn Grk “and beating them all into submission.” The participle κατακυριεύσας (katakurieusa") has been translated as a finite verb due to requirements of contemporary English style. According to W. Foerster, TDNT 3:1098, the word means “the exercise of dominion against someone, i.e., to one’s own advantage.” These exorcists were shown to be powerless in comparison to Jesus who was working through Paul.
[19:16] 58 tn BDAG 484 s.v. ἰσχύω 3 has “win out, prevail…κατά τινος over, against someone Ac 19:16.”
[19:17] 59 map For location see JP1 D2; JP2 D2; JP3 D2; JP4 D2.
[19:17] 60 tn Grk “fell on.” BDAG 377 s.v. ἐπιπίπτω 2 has “φόβος ἐ. ἐπί τινα fear came upon someone…Ac 19:17.”
[19:18] 62 tn Grk “came”; the word “forward” is supplied in the translation to clarify the meaning and to conform to the contemporary English idiom.
[19:18] 63 tn Or “confessing and disclosing their deeds.” BDAG 59 s.v. ἀναγγέλλω 2 has “W. ἐξομολογεῖσθαι: ἀ. τὰς πράξεις αὐτο'ν make their deeds known Ac 19:18.”
[19:18] sn Making their deeds known. Ephesus was a major pagan religious center with much syncretistic “magical” practice. Coming to Jesus changed the lives and attitudes of these believers, creating a social impact.
[19:19] 64 tn BDAG 472 s.v. ἱκανός 4.a has “many, quite a few” for ἱκανοί (Jikanoi) in this verse.
[19:19] 65 tn On this term see BDAG 800 s.v. περίεργος 2.
[19:19] 67 tn Or “burned them up publicly.” L&N 14.66 has “‘they brought their books together and burned them up in the presence of everyone’ Ac 19:19.”
[19:19] 68 tn Grk “and when.” Because of the length of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun.
[19:19] 69 tn Or “fifty thousand silver drachmas” (about $10,000 US dollars). BDAG 128 s.v. ἀργύριον 2.c states, “ἀργυρίου μυριάδας πέντε 50,000 (Attic silver) drachmas Ac 19:19.” Another way to express the value would be in sheep: One drachma could buy one sheep. So this many drachmas could purchase a huge flock of sheep. A drachma also equals a denarius, or a day’s wage for the average worker. So this amount would be equal to 50,000 work days or in excess of 8,300 weeks of labor (the weeks are calculated at six working days because of the Jewish cultural context). The impact of Christianity on the Ephesian economy was considerable (note in regard to this the concerns expressed in 19:26-27).
[19:20] 70 sn The word of the Lord is a technical expression in OT literature, often referring to a divine prophetic utterance (e.g., Gen 15:1, Isa 1:10, Jonah 1:1). In the NT it occurs 15 times: 3 times as ῥῆμα τοῦ κυρίου (rJhma tou kuriou; Luke 22:61, Acts 11:16, 1 Pet 1:25) and 12 times as λόγος τοῦ κυρίου (logo" tou kuriou; here and in Acts 8:25; 13:44, 48, 49; 15:35, 36; 16:32; 19:10; 1 Thess 1:8, 4:15; 2 Thess 3:1). As in the OT, this phrase focuses on the prophetic nature and divine origin of what has been said.
[19:20] 71 tn The imperfect verb ηὔξανεν (huxanen) has been translated as a progressive imperfect, as has the following verb ἴσχυεν (iscuen).
[19:20] 72 sn The word of the Lord…to prevail. Luke portrays the impact of Christianity in terms of the Lord’s transforming power in the lives of individuals.
[26:9] 73 tn Heb “with my soul I.” This is a figure for the speaker himself (“I”).
[26:9] 74 tn Or “long for, desire.” The speaker acknowledges that he is eager to see God come in judgment (see vv. 8, 9b).
[26:9] 75 tn The translation understands צֶדֶק (tsedeq) in the sense of “justice,” but it is possible that it carries the nuance “righteousness,” in which case one might translate, “those who live in the world learn to live in a righteous manner” (cf. NCV).
[26:16] 76 tn The meaning of this verse is unclear. It appears to read literally, “O Lord, in distress they visit you, they pour out [?] an incantation, your discipline to them.” פָּקַד (paqad) may here carry the sense of “seek with interest” (cf. Ezek 23:21 and BDB 823 s.v.) or “seek in vain” (cf. Isa 34:16), but it is peculiar for the Lord to be the object of this verb. צָקוּן (tsaqun) may be a Qal perfect third plural form from צוּק (tsuq, “pour out, melt”), though the verb is not used of pouring out words in its two other occurrences. Because of the appearance of צַר (tsar, “distress”) in the preceding line, it is tempting to emend the form to a noun and derive it from צוּק (“be in distress”) The term לַחַשׁ (lakhash) elsewhere refers to an incantation (Isa 3:3; Jer 8:17; Eccl 10:11) or amulet (Isa 3:20). Perhaps here it refers to ritualistic prayers or to magical incantations used to ward off evil.
[2:2] 77 sn The eight verses of Jonah’s prayer in Hebrew contain twenty-seven first-person pronominal references to himself. There are fifteen second- or third-person references to the
[2:2] 78 tn Tg. Jonah 2:2 renders this interpretively: “and he heard my prayer.”
[2:2] sn The first verse of the prayer summarizes the whole – “I was in trouble; I called to the
[2:2] 79 sn Sheol was a name for the place of residence of the dead, the underworld (see Job 7:9-10; Isa 38:17-18). Jonah pictures himself in the belly of Sheol, its very center – in other words he is as good as dead.
[2:2] 80 tn Heb “voice” (so KJV, NAB, NASB, NRSV); NIV “my cry.” The term קוֹל (qol, “voice”) functions as a metonymy for the content of what is uttered: cry for help in prayer.
[2:2] 81 sn The eight verses of Jonah’s prayer in Hebrew contain twenty-seven first-person pronominal references to himself. There are fifteen second- or third-person references to the
[2:2] 82 tn Tg. Jonah 2:2 renders this interpretively: “and he heard my prayer.”
[2:2] sn The first verse of the prayer summarizes the whole – “I was in trouble; I called to the
[2:2] 83 sn Sheol was a name for the place of residence of the dead, the underworld (see Job 7:9-10; Isa 38:17-18). Jonah pictures himself in the belly of Sheol, its very center – in other words he is as good as dead.
[2:2] 84 tn Heb “voice” (so KJV, NAB, NASB, NRSV); NIV “my cry.” The term קוֹל (qol, “voice”) functions as a metonymy for the content of what is uttered: cry for help in prayer.
[1:7] 85 tn Or “learned it.” The Greek text simply has “you learned” without the reference to “the gospel,” but “the gospel” is supplied to clarify the sense of the clause. Direct objects were frequently omitted in Greek when clear from the context.
[1:7] 86 tn The Greek word translated “fellow slave” is σύνδουλος (sundoulo"); the σύν- prefix here denotes association. Though δοῦλος is normally translated “servant,” the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times…in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v.). The most accurate translation is “bondservant” (sometimes found in the ASV for δοῦλος), in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force.
[1:7] 87 tn The Greek text has “who (ὅς, Jos) is a faithful minister.” The above translation conveys the antecedent of the relative pronoun quite well and avoids the redundancy with the following substantival participle of v. 8, namely, “who told” (ὁ δηλώσας, Jo dhlwsa").
[1:7] 88 tc ‡ Judging by the superior witnesses for the first person pronoun ἡμῶν (Jhmwn, “us”; Ì46 א* A B D* F G 326* 1505 al) vs. the second person pronoun ὑμῶν (Jumwn, “you”; found in א2 C D1 Ψ 075 33 1739 1881 Ï lat sy co), ἡμῶν should be regarded as original. Although it is possible that ἡμῶν was an early alteration of ὑμῶν (either unintentionally, as dittography, since it comes seventeen letters after the previous ἡμῶν; or intentionally, to conform to the surrounding first person pronouns), this supposition is difficult to maintain in light of the varied and valuable witnesses for this reading. Further, the second person is both embedded in the verb ἐμάθετε (emaqete) and is explicit in v. 8 (ὑμῶν). Hence, the motivation to change to the first person pronoun is counterbalanced by such evidence. The second person pronoun may have been introduced unintentionally via homoioarcton with the ὑπέρ (Juper) that immediately precedes it. As well, the second person reading is somewhat harder for it seems to address Epaphras’ role only in relation to Paul and his colleagues, rather than in relation to the Colossians. Nevertheless, the decision must be based ultimately on external evidence (because the internal evidence can be variously interpreted), and this strongly supports ἡμῶν.
[5:7] 89 tn Grk “in the days of his flesh.”
[5:7] 90 tn Grk “he”; the referent (Christ) has been specified in the translation for clarity.
[5:7] 91 tn Grk “who…having offered,” continuing the description of Christ from Heb 5:5-6.
