2 Raja-raja 4:8

Elisha Gives Life to a Boy

4:8 One day Elisha traveled to Shunem, where a prominent ¹  woman lived. She insisted that he stop for a meal. ²  So whenever he was passing through, he would stop in there for a meal. ³ 

Lukas 11:8

11:8 I tell you, even though the man inside ⁴  will not get up and give him anything because he is his friend, yet because of the first man’s ⁵  sheer persistence ⁶  he will get up and give him whatever he needs.

Lukas 14:23

14:23 So ⁷  the master said to his ⁸  slave, ‘Go out to the highways ⁹  and country roads ¹⁰  and urge ¹¹  people ¹²  to come in, so that my house will be filled. ¹³ 

Lukas 24:28-29

24:28 So they approached the village where they were going. He acted as though he wanted to go farther, ¹⁴  24:29 but they urged him, ¹⁵  “Stay with us, because it is getting toward evening and the day is almost done.” So ¹⁶  he went in to stay with them.

Lukas 24:2

24:2 They ¹⁷  found that the stone had been rolled away from the tomb, ¹⁸ 

Kolose 1:14

1:14 in whom we have redemption, ¹⁹  the forgiveness of sins.

[4:8]  ¹ tn Heb “great,” perhaps “wealthy.”

[4:8]  ² tn Or “she urged him to eat some food.”

[4:8]  ³ tn Or “he would turn aside there to eat some food.”

[11:8]  ⁴ tn Grk “he”; the referent (the man in bed in the house) has been specified in the translation for clarity.

[11:8]  ⁵ tn Grk “his”; the referent (the first man mentioned) has been specified in the translation for clarity.

[11:8]  ⁶ tn The term ἀναίδεια (anaideia) is hard to translate. It refers to a combination of ideas, a boldness that persists over time, or “audacity,” which comes close. It most likely describes the one making the request, since the unit’s teaching is an exhortation about persistence in prayer. Some translate the term “shamelessness” which is the term’s normal meaning, and apply it to the neighbor as an illustration of God responding for the sake of his honor. But the original question was posed in terms of the first man who makes the request, not of the neighbor, so the teaching underscores the action of the one making the request.

[14:23]  ⁷ tn Here καί (kai) has been translated as “so” to indicate the master’s response to the slave’s report.

[14:23]  ⁸ tn Grk “the”; in context the article is used as a possessive pronoun (ExSyn 215).

[14:23]  ⁹ sn Go out to the highways and country roads. This suggests the inclusion of people outside the town, even beyond the needy (poor, crippled, blind, and lame) in the town, and so is an allusion to the inclusion of the Gentiles.

[14:23]  ¹⁰ tn The Greek word φραγμός (fragmo") refers to a fence, wall, or hedge surrounding a vineyard (BDAG 1064 s.v. 1). “Highways” and “country roads” probably refer not to separate places, but to the situation outside the town where the rural roads run right alongside the hedges or fences surrounding the fields (cf. J. A. Fitzmyer, Luke [AB], 1057).

[14:23]  ¹¹ tn Traditionally “force” or “compel,” but according to BDAG 60 s.v. ἀναγκάζω 2 this is a weakened nuance: “strongly urge/invite.” The meaning in this context is more like “persuade.”

[14:23]  ¹² tn The word “people” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.

[14:23]  ¹³ sn So that my house will be filled. God will bless many people.

[24:28]  ¹⁴ sn He acted as though he wanted to go farther. This is written in a way that gives the impression Jesus knew they would ask him to stay.

[24:29]  ¹⁵ tn Grk “urged him, saying.” The participle λέγοντες (legontes, “saying”) has not been translated because it is redundant in contemporary English.

[24:29]  ¹⁶ tn Here καί (kai) has been translated as “so” to indicate the implied result of the disciples’ request.

[24:2]  ¹⁷ tn Here δέ (de) has not been translated.

[24:2]  ¹⁸ sn Luke tells the story of the empty tomb with little drama. He simply notes that when they arrived the stone had been rolled away in a position where the tomb could be entered. This large stone was often placed in a channel so that it could be easily moved by rolling it aside. The other possibility is that it was merely placed over the opening in a position from which it had now been moved.

[1:14]  ¹⁹ tc διὰ τοῦ αἵματος αὐτοῦ (dia tou {aimato" autou, “through his blood”) is read at this juncture by several minuscule mss (614 630 1505 2464 al) as well as a few, mostly secondary, versional and patristic witnesses. But the reading was prompted by the parallel in Eph 1:7 where the wording is solid. If these words had been in the original of Colossians, why would scribes omit them here but not in Eph 1:7? Further, the testimony on behalf of the shorter reading is quite overwhelming: {א A B C D F G Ψ 075 0150 6 33 1739 1881 Ï latt co as well as several other versions and fathers}. The conviction that “through his blood” is not authentic in Col 1:14 is as strong as the conviction that these words are authentic in Eph 1:7.