Mazmur 5:2-3

5:2 Pay attention to my cry for help,

my king and my God,

for I am praying to you!

5:3 Lord, in the morning ¹  you will hear ²  me; ³ 

in the morning I will present my case to you ⁴  and then wait expectantly for an answer. ⁵ 

Mazmur 119:62

119:62 In the middle of the night I arise ⁶  to thank you

for your just regulations.

Mazmur 119:147-148

119:147 I am up before dawn crying for help.

I find hope in your word.

119:148 My eyes anticipate the nighttime hours,

so that I can meditate on your word.

Daniel 6:10

6:10 When Daniel realized ⁷  that a written decree had been issued, he entered his home, where the windows ⁸  in his upper room opened toward Jerusalem. ⁹  Three ¹⁰  times daily he was ¹¹  kneeling ¹²  and offering prayers and thanks to his God just as he had been accustomed to do previously.

Daniel 6:13

6:13 Then they said to the king, “Daniel, who is one of the captives ¹³  from Judah, pays no attention to you, O king, or to the edict that you issued. Three times daily he offers his prayer.” ¹⁴ 

Markus 1:35

Praying and Preaching

1:35 Then ¹⁵  Jesus ¹⁶  got up early in the morning when it was still very dark, departed, and went out to a deserted place, and there he spent time in prayer. ¹⁷ 

Markus 6:46

6:46 After saying good-bye to them, he went to the mountain to pray.

Markus 6:48

6:48 He ¹⁸  saw them straining at the oars, because the wind was against them. As the night was ending, ¹⁹  he came to them walking on the sea, ²⁰  for ²¹  he wanted to pass by them. ²² 

Lukas 18:1-7

Prayer and the Parable of the Persistent Widow

18:1 Then ²³  Jesus ²⁴  told them a parable to show them they should always ²⁵  pray and not lose heart. ²⁶  18:2 He said, ²⁷  “In a certain city ²⁸  there was a judge ²⁹  who neither feared God nor respected people. ³⁰  18:3 There was also a widow ³¹  in that city ³²  who kept coming ³³  to him and saying, ‘Give me justice against my adversary.’ 18:4 For ³⁴  a while he refused, but later on ³⁵  he said to himself, ‘Though I neither fear God nor have regard for people, ³⁶  18:5 yet because this widow keeps on bothering me, I will give her justice, or in the end she will wear me out ³⁷  by her unending pleas.’” ³⁸  18:6 And the Lord said, “Listen to what the unrighteous judge says! ³⁹  18:7 Won’t ⁴⁰  God give justice to his chosen ones, who cry out ⁴¹  to him day and night? ⁴²  Will he delay ⁴³  long to help them?

Kisah Para Rasul 3:1

Peter and John Heal a Lame Man at the Temple

3:1 Now Peter and John were going up to the temple at the time ⁴⁴  for prayer, ⁴⁵  at three o’clock in the afternoon. ⁴⁶ 

Kisah Para Rasul 10:3

10:3 About three o’clock one afternoon ⁴⁷  he saw clearly in a vision an angel of God ⁴⁸  who came in ⁴⁹  and said to him, “Cornelius.”

Kisah Para Rasul 10:9

10:9 About noon ⁵⁰  the next day, while they were on their way and approaching ⁵¹  the city, Peter went up on the roof ⁵²  to pray.

Kisah Para Rasul 10:30

10:30 Cornelius ⁵³  replied, ⁵⁴  “Four days ago at this very hour, at three o’clock in the afternoon, ⁵⁵  I was praying in my house, and suddenly ⁵⁶  a man in shining clothing stood before me

Efesus 6:18

6:18 With every prayer and petition, pray ⁵⁷  at all times in the Spirit, and to this end ⁵⁸  be alert, with all perseverance and requests for all the saints.

Efesus 6:1

6:1 Children, ⁵⁹  obey your parents in the Lord ⁶⁰  for this is right.

Efesus 5:17

5:17 For this reason do not be foolish, but be wise ⁶¹  by understanding ⁶²  what the Lord’s will is.

[5:3]  ¹ sn In the morning is here viewed as the time of prayer (Pss 59:16; 88:13) and/or of deliverance (Ps 30:5).

[5:3]  ² tn The imperfect is here understood in a specific future sense; the psalmist is expressing his confidence that God will be willing to hear his request. Another option is to understand the imperfect as expressing the psalmist’s wish or request. In this case one could translate, “Lord, in the morning hear me.”

[5:3]  ³ tn Heb “my voice.”

[5:3]  ⁴ tn Heb “I will arrange for you.” Some understand a sacrifice or offering as the implied object (cf. NEB “I set out my morning sacrifice”). The present translation assumes that the implied object is the psalmist’s case/request. See Isa 44:7.

[5:3]  ⁵ tn Heb “and I will watch.”

[119:62]  ⁶ tn The psalmist uses an imperfect verbal form to emphasize that this is his continuing practice.

[6:10]  ⁷ tn Aram “knew.”

[6:10]  ⁸ sn In later rabbinic thought this verse was sometimes cited as a proof text for the notion that one should pray only in a house with windows. See b. Berakhot 34b.

[6:10]  ⁹ map For the location of Jerusalem see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[6:10]  ¹⁰ sn This is apparently the only specific mention in the OT of prayer being regularly offered three times a day. The practice was probably not unique to Daniel, however.

[6:10]  ¹¹ tc Read with several medieval Hebrew MSS and printed editions הֲוָה (havah) rather than the MT הוּא (hu’).

[6:10]  ¹² tn Aram “kneeling on his knees” (so NASB).

[6:10]  sn No specific posture for offering prayers is prescribed in the OT. Kneeling, as here, and standing were both practiced.

[6:13]  ¹³ tn Aram “from the sons of the captivity [of].”

[6:13]  ¹⁴ tn Aram “prays his prayer.”

[1:35]  ¹⁵ tn Grk “And.” Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[1:35]  ¹⁶ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[1:35]  ¹⁷ tn The imperfect προσηύχετο (proshuceto) implies some duration to the prayer.

[6:48]  ¹⁸ tn This verse is one complete sentence in the Greek text, but it has been broken into two sentences in English for clarity.

[6:48]  ¹⁹ tn Grk “about the fourth watch of the night,” between 3 a.m. and 6 a.m.

[6:48]  ²⁰ tn Or “on the lake.”

[6:48]  ²¹ tn The καί (kai) was translated so as to introduce a subordinate clause, i.e., with the use of “for.” See BDF §442.9.

[6:48]  ²² sn The statement he wanted to pass by them is somewhat difficult to understand. There are at least two common interpretations: (1) it refers to the perspective of the disciples, that is, from their point of view it seemed that Jesus wanted to pass by them; or (2) it refers to a theophany and uses the language of the Greek Old Testament (LXX) when God “passed by” Moses at Sinai (cf. Exod 33:19, 22). According to the latter alternative, Jesus is “passing by” the disciples during their struggle, in order to assure them of his presence with them. See W L. Lane, Mark (NICNT), 236.

[18:1]  ²³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[18:1]  ²⁴ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[18:1]  ²⁵ tn Or “should pray at all times” (L&N 67.88).

[18:1]  ²⁶ sn This is one of the few parables that comes with an explanation at the start: …they should always pray and not lose heart. It is part of Luke’s goal in encouraging Theophilus (1:4).

[18:2]  ²⁷ tn Grk “lose heart, saying.” This is a continuation of the previous sentence in the Greek text, but a new sentence was started here in the translation by supplying the pronominal subject “He.”

[18:2]  ²⁸ tn Or “town.”

[18:2]  ²⁹ sn The judge here is apparently portrayed as a civil judge who often handled financial cases.

[18:2]  ³⁰ tn Grk “man,” but the singular ἄνθρωπος (anqrwpo") is used as a generic in comparison to God.

[18:3]  ³¹ sn This widow was not necessarily old, since many people lived only into their thirties in the 1st century.

[18:3]  ³² tn Or “town.”

[18:3]  ³³ tn This is an iterative imperfect; the widow did this on numerous occasions.

[18:4]  ³⁴ tn Grk “And for.” Here καί (kai) has not been translated because of differences between Greek and English style.

[18:4]  ³⁵ tn Grk “after these things.”

[18:4]  ³⁶ tn Grk “man,” but the singular ἄνθρωπος (anqrwpo") is used as a generic in comparison to God.

[18:5]  ³⁷ tn The term ὑπωπιάζω (Jupwpiazw) in this context means “to wear someone out by continual annoying” (L&N 25.245).

[18:5]  ³⁸ tn Grk “by her continual coming,” but the point of annoyance to the judge is her constant pleas for justice (v. 3).

[18:6]  ³⁹ sn Listen to what the unrighteous judge says! The point of the parable is that the judge’s lack of compassion was overcome by the widow’s persistence.

[18:7]  ⁴⁰ tn Here δέ (de) has not been translated.

[18:7]  ⁴¹ sn The prayers have to do with the righteous who cry out to him to receive justice. The context assumes the righteous are persecuted.

[18:7]  ⁴² tn The emphatic particles in this sentence indicate that God will indeed give justice to the righteous.

[18:7]  ⁴³ sn The issue of delay has produced a whole host of views for this verse. (1) Does this assume provision to endure in the meantime? Or (2) does it mean God restricts the level of persecution until he comes? Either view is possible.

[3:1]  ⁴⁴ tn Grk “hour.”

[3:1]  ⁴⁵ sn Going up to the temple at the time for prayer. The earliest Christians, being of Jewish roots, were still participating in the institutions of Judaism at this point. Their faith in Christ did not make them non-Jewish in their practices.

[3:1]  ⁴⁶ tn Grk “at the ninth hour.” This is calculated from sunrise (Josephus, Ant. 14.4.3 [14.65]; Dan 9:21).

[10:3]  ⁴⁷ tn Grk “at about the ninth hour of the day.” This would be the time for afternoon prayer.

[10:3]  ⁴⁸ tn Or “the angel of God.” Linguistically, “angel of God” is the same in both testaments (and thus, he is either “an angel of God” or “the angel of God” in both testaments). For arguments and implications, see ExSyn 252; M. J. Davidson, “Angels,” DJG, 9; W. G. MacDonald argues for “an angel” in both testaments: “Christology and ‘The Angel of the Lord’,” Current Issues in Biblical and Patristic Interpretation, 324-35.

[10:3]  ⁴⁹ tn The participles εἰσελθόντα (eiselqonta) and εἰπόντα (eiponta) are accusative, and thus best taken as adjectival participles modifying ἄγγελον (angelon): “an angel who came in and said.”

[10:9]  ⁵⁰ tn Grk “about the sixth hour.”

[10:9]  ⁵¹ tn The participles ὁδοιπορούντων (Jodoiporountwn, “while they were on their way”) and ἐγγιζόντων (engizontwn, “approaching”) have been translated as temporal participles.

[10:9]  ⁵² sn Went up on the roof. Most of the roofs in the NT were flat roofs made of pounded dirt, sometimes mixed with lime or stones, supported by heavy wooden beams. They generally had an easy means of access, either a sturdy wooden ladder or stone stairway, sometimes on the outside of the house.

[10:30]  ⁵³ tn Grk “And Cornelius.” 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.

[10:30]  ⁵⁴ tn Grk “said.”

[10:30]  ⁵⁵ tn Grk “at the ninth hour.” Again, this is the hour of afternoon prayer.

[10:30]  ⁵⁶ tn Grk “and behold.” The interjection ἰδού (idou) is difficult at times to translate into English. Here it has been translated as “suddenly” to convey the force of Cornelius’ account of the angel’s appearance.

[6:18]  ⁵⁷ 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]  ⁵⁸ tn Grk “and toward it.”

[6:1]  ⁵⁹ tn The use of the article τά (ta) with τέκνα (tekna) functions in a generic way to distinguish this group from husbands, wives, fathers and slaves and is left, therefore, untranslated. The generic article is used with γύναῖκες (gunaikes) in 5:22, ἄνδρες (andres) in 5:25, δοῦλοι (douloi) in 6:5, and κύριοι (kurioi) in 6:9.

[6:1]  ⁶⁰ tc B D* F G as well as a few versional and patristic representatives lack “in the Lord” (ἐν κυρίῳ, en kuriw), while the phrase is well represented in Ì⁴⁶ א A D¹ I^vid Ψ 0278 0285 33 1739 1881 Ï sy co. Scribes may have thought that the phrase could be regarded a qualifier on the kind of parents a child should obey (viz., only Christian parents), and would thus be tempted to delete the phrase to counter such an interpretation. It is unlikely that the phrase would have been added, since the form used to express such sentiment in this Haustafel is ὡς τῷ κυρίῳ/Χριστῷ (Jw" tw kuriw/Cristw, “as to the Lord/Christ”; see 5:22; 6:5). Even though the witnesses for the omission are impressive, it is more likely that the phrase was deleted than added by scribal activity.

[5:17]  ⁶¹ tn “become wise by understanding”; Grk “understanding.” The imperative “be wise” is apparently implied by the construction of vv. 15-21. See the following text-critical note for discussion.

[5:17]  ⁶² tc ‡ The best witnesses read the imperative here (so Ì⁴⁶ א A B P 0278 33 81 1739 pc). The participle is found primarily in the Western and Byzantine texttypes (D² Ψ 1881 Ï latt [D* F G are slightly different, but support the participial reading]). But the participle is superior on internal grounds: The structure of v. 17 almost requires an imperative after ἀλλά (alla), for this gives balance to the clause: “Do not become foolish, but understand…” If the participle is original, it may be imperatival (and thus should be translated just like an imperative), but such is quite rare in the NT. More likely, there is an implied imperative as follows: “Do not become foolish, but become wise, understanding what the will of the Lord is.” Either way, the participle is the harder reading and ought therefore to be considered original. It is significant that seeing an implied imperative in this verse affords a certain symmetry to the author’s thought in vv. 15-21: There are three main sections (vv. 15-16, v. 17, vv. 18-21), each of which provides a negative injunction, followed by a positive injunction, followed by a present adverbial participle. If συνίετε (suniete) is original, this symmetry is lost. Thus, even though the external evidence for συνιέντες (sunientes) is not nearly as weighty as for the imperative, both the transcriptional and intrinsic evidence support it.