2 Kings 2:12

2:12 While Elisha was watching, he was crying out, “My father, my father! The chariot and horsemen of Israel!” ¹  Then he could no longer see him. He grabbed his clothes and tore them in two.

2 Kings 6:21

6:21 When the king of Israel saw them, he asked Elisha, “Should I strike them down, ²  my master?” ³ 

2 Kings 13:14

Elisha Makes One Final Prophecy

13:14 Now Elisha had a terminal illness. ⁴  King Joash of Israel went down to visit him. ⁵  He wept before him and said, “My father, my father! The chariot ⁶  and horsemen of Israel!” ⁷ 

Job 32:21-22

32:21 I will not show partiality to anyone, ⁸ 

nor will I confer a title ⁹  on any man.

32:22 for I do not know how to give honorary titles, ¹⁰ 

if I did, ¹¹  my Creator would quickly do away with me. ¹² 

Acts 22:1

Paul’s Defense

22:1 “Brothers and fathers, listen to my defense ¹³  that I now ¹⁴  make to you.”

Acts 22:1

Paul’s Defense

22:1 “Brothers and fathers, listen to my defense ¹⁵  that I now ¹⁶  make to you.”

Colossians 4:15

4:15 Give my greetings to the brothers and sisters ¹⁷  who are in Laodicea and to Nympha and the church that meets in her ¹⁸  house. ¹⁹ 

Colossians 4:1

4:1 Masters, treat your slaves with justice and fairness, because you know that you also have a master in heaven.

Colossians 1:1-2

Salutation

1:1 From Paul, ²⁰  an apostle of Christ Jesus by the will of God, and Timothy our brother, 1:2 to the saints, the faithful ²¹  brothers and sisters ²²  in Christ, at Colossae. Grace and peace to you ²³  from God our Father! ²⁴ 

Hebrews 12:9

12:9 Besides, we have experienced discipline from ²⁵  our earthly fathers ²⁶  and we respected them; shall we not submit ourselves all the more to the Father of spirits and receive life? ²⁷ 

[2:12]  ¹ sn Elisha may be referring to the fiery chariot(s) and horses as the Lord’s spiritual army that fights on behalf of Israel (see 2 Kgs 6:15-17; 7:6). However, the juxtaposition with “my father” (clearly a reference to Elijah as Elisha’s mentor), and the parallel in 2 Kgs 13:14 (where the king addresses Elisha with these words), suggest that Elisha is referring to Elijah. In this case Elijah is viewed as a one man army, as it were. When the Lord spoke through him, his prophetic word was as powerful as an army of chariots and horses. See M. A. Beek, “The Meaning of the Expression ‘The Chariots and Horsemen of Israel’ (II Kings ii 12),” The Witness of Tradition (OTS 17), 1-10.

[6:21]  ² tn Heb “Should I strike them down? I will strike them down.” In the Hebrew text the first person imperfect form is repeated; the first form has the interrogative he prefixed to it; the second does not. It is likely that the second form should be omitted as dittographic or that the first should be emended to an infinitive absolute.

[6:21]  ³ tn Heb “my father.” The king addresses the prophet in this way to indicate his respect. See 2 Kgs 2:12.

[13:14]  ⁴ tn Heb “Now Elisha was ill with the illness by which he would die.”

[13:14]  ⁵ tn Heb “went down to him.”

[13:14]  ⁶ tn Though the noun is singular here, it may be collective, in which case it could be translated “chariots.”

[13:14]  ⁷ sn By comparing Elisha to a one-man army, the king emphasizes the power of the prophetic word. See the note at 2:12.

[32:21]  ⁸ tn The idiom is “I will not lift up the face of a man.” Elihu is going to show no favoritism, but speak his mind.

[32:21]  ⁹ tn The verb means “to confer an honorary title; to give a mark of distinction,” but it is often translated with the verb “flatter.” Elihu will not take sides, he will not use pompous titles.

[32:22]  ¹⁰ tn The construction uses a perfect verb followed by the imperfect. This is a form of subordination equivalent to a complementary infinitive (see GKC 385-86 §120.c).

[32:22]  ¹¹ tn The words “if I did” are supplied in the translation to make sense out of the two clauses.

[32:22]  ¹² tn Heb “quickly carry me away.”

[22:1]  ¹³ sn Listen to my defense. This is the first of several speeches Paul would make in his own defense: Acts 24:10ff.; 25:8, 16; and 26:1ff. For the use of such a speech (“apologia”) in Greek, see Josephus, Ag. Ap. 2.15 [2.147]; Wis 6:10.

[22:1]  ¹⁴ tn The adverb νυνί (nuni, “now”) is connected with the phrase τῆς πρὸς ὑμᾶς νυνὶ ἀπολογίας (th" pro" Juma" nuni apologia") rather than the verb ἀκούσατε (akousate), and the entire construction (prepositional phrase plus adverb) is in first attributive position and thus translated into English by a relative clause.

[22:1]  ¹⁵ sn Listen to my defense. This is the first of several speeches Paul would make in his own defense: Acts 24:10ff.; 25:8, 16; and 26:1ff. For the use of such a speech (“apologia”) in Greek, see Josephus, Ag. Ap. 2.15 [2.147]; Wis 6:10.

[22:1]  ¹⁶ tn The adverb νυνί (nuni, “now”) is connected with the phrase τῆς πρὸς ὑμᾶς νυνὶ ἀπολογίας (th" pro" Juma" nuni apologia") rather than the verb ἀκούσατε (akousate), and the entire construction (prepositional phrase plus adverb) is in first attributive position and thus translated into English by a relative clause.

[4:15]  ¹⁷ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:2.

[4:15]  ¹⁸ tc If the name Nympha is accented with a circumflex on the ultima (Νυμφᾶν, Numfan), then it refers to a man; if it receives an acute accent on the penult (Νύμφαν), the reference is to a woman. Scribes that considered Nympha to be a man’s name had the corresponding masculine pronoun αὐτοῦ here (autou, “his”; so D [F G] Ψ Ï), while those who saw Nympha as a woman read the feminine αὐτῆς here (auth", “her”; B 0278 6 1739^[*^] 1881 sa). Several mss (א A C P 075 33 81 104 326 1175 2464 bo) have αὐτῶν (autwn, “their”), perhaps because of indecisiveness on the gender of Nympha, perhaps because they included ἀδελφούς (adelfou", here translated “brothers and sisters”) as part of the referent. (Perhaps because accents were not part of the original text, scribes were particularly confused here.) The harder reading is certainly αὐτῆς, and thus Nympha should be considered a woman.

[4:15]  ¹⁹ tn Grk “the church in her house.” The meaning is that Paul sends greetings to the church that meets at Nympha’s house.

[1:1]  ²⁰ tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[1:2]  ²¹ 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]  ²² 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]  ²³ tn Or “Grace to you and peace.”

[1:2]  ²⁴ 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.

[12:9]  ²⁵ tn Grk “we had our earthly fathers as discipliners.”

[12:9]  ²⁶ tn Grk “the fathers of our flesh.” In Hebrews, “flesh” is a characteristic way of speaking about outward, physical, earthly life (cf. Heb 5:7; 9:10, 13), as opposed to the inward or spiritual dimensions of life.

[12:9]  ²⁷ tn Grk “and live.”