Lukas 7:3-4

7:3 When the centurion ¹  heard ²  about Jesus, he sent some Jewish elders ³  to him, asking him to come ⁴  and heal his slave. 7:4 When ⁵  they came ⁶  to Jesus, they urged ⁷  him earnestly, ⁸  “He is worthy ⁹  to have you do this for him,

Matius 15:23

15:23 But he did not answer her a word. Then ¹⁰  his disciples came and begged him, ¹¹  “Send her away, because she keeps on crying out after us.”

Yohanes 11:3

11:3 So the sisters sent a message ¹²  to Jesus, ¹³  “Lord, look, the one you love is sick.”

Yohanes 11:22

11:22 But even now I know that whatever you ask from God, God will grant ¹⁴  you.” ¹⁵ 

Yakobus 5:14-15

5:14 Is anyone among you ill? He should summon the elders of the church, and they should pray for him and anoint ¹⁶  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. ¹⁷ 

[7:3]  ¹ tn Grk “he”; the referent (the centurion) has been specified in the translation for clarity.

[7:3]  ² tn The participle ἀκούσας (akousas) has been taken temporally.

[7:3]  ³ sn Why some Jewish elders are sent as emissaries is not entirely clear, but the centurion was probably respecting ethnic boundaries, which were important in ancient Greco-Roman and Jewish culture. The parallel account in Matt 8:5-13 does not mention the emissaries.

[7:3]  ⁴ tn The participle ἐλθών (elqwn) has been translated as an infinitive in parallel with διασώσῃ (diaswsh) due to requirements of contemporary English style.

[7:4]  ⁵ tn Here δέ (de) has not been translated.

[7:4]  ⁶ tn Although the participle παραγενόμενοι (paragenomenoi) is preceded by the Greek article (οἱ, Joi) which would normally cause it to be regarded as an adjectival or substantival participle, most modern translations, probably as a result of the necessities of contemporary English style, render it as a temporal participle (“when they came”).

[7:4]  ⁷ tn Or “implored.”

[7:4]  ⁸ tn Grk “urged him earnestly, saying”; the participle λέγοντες (legontes) is pleonastic (redundant) and has not been translated.

[7:4]  ⁹ tn Grk “Worthy is he to have you do this”; the term “worthy” comes first in the direct discourse and is emphatic.

[15:23]  ¹⁰ tn Here καί (kai) has been translated as “Then.”

[15:23]  ¹¹ tn Grk “asked him, saying.” The participle λέγοντες (legontes) is redundant here in contemporary English and has not been translated.

[11:3]  ¹² tn The phrase “a message” is not in the Greek text but is implied. Direct objects in Greek were often omitted when clear from context.

[11:3]  ¹³ tn Grk “to him, saying”; the referent (Jesus) is specified in the translation for clarity.

[11:22]  ¹⁴ tn Or “give.”

[11:22]  ¹⁵ sn The statement “whatever you ask from God, God will grant you” by Martha presents something of a dilemma, because she seems to be suggesting here (implicitly at least) the possibility of a resurrection for her brother. However, Martha’s statement in 11:39 makes it clear that she had no idea that a resurrection was still possible. How then are her words in 11:22 to be understood? It seems best to take them as a confession of Martha’s continuing faith in Jesus even though he was not there in time to help her brother. She means, in effect, “Even though you weren’t here in time to help, I still believe that God grants your requests.”

[5:14]  ¹⁶ tn Grk “anointing.”

[5:15]  ¹⁷ tn Grk “it will be forgiven him.”