2 Kings 5:8

5:8 When Elisha the prophet ¹  heard that the king had torn his clothes, he sent this message to the king, “Why did you tear your clothes? Send him ²  to me so he may know there is a prophet in Israel.”

Psalms 76:1

Psalm 76 ³ 

For the music director; to be accompanied by stringed instruments; a psalm of Asaph, a song.

76:1 God has revealed himself in Judah; ⁴ 

in Israel his reputation ⁵  is great.

Jeremiah 32:20

32:20 You did miracles and amazing deeds in the land of Egypt which have had lasting effect. By this means you gained both in Israel and among humankind a renown that lasts to this day. ⁶ 

Luke 7:9

7:9 When Jesus heard this, he was amazed ⁷  at him. He turned and said to the crowd that followed him, “I tell you, not even in Israel have I found such faith!” ⁸ 

[5:8]  ¹ tn Heb “man of God” (also in vv. 15, 20).

[5:8]  ² tn Heb “Let him come.”

[76:1]  ³ sn Psalm 76. The psalmist depicts God as a mighty warrior who destroys Israel’s enemies.

[76:1]  ⁴ tn Or “God is known in Judah.”

[76:1]  ⁵ tn Heb “name,” which here stands metonymically for God’s reputation.

[32:20]  ⁶ tn Or “You did miracles and amazing deeds in the land of Egypt. And you continue to do them until this day both in Israel and among mankind. By this mean you have gained a renown…” The translation here follows the syntactical understanding reflected also in NJPS. The Hebrew text reads: “you did miracles and marvelous acts in the land of Egypt until this day and in Israel and in mankind and you made for yourself a name as this day.” The majority of English versions and commentaries understand the phrases “until this day and in Israel and in mankind” to be an elliptical sentence with the preceding verb and objects supplied as reflected in the alternate translation. However, the emphasis on the miraculous deeds in Egypt in this section both before and after this elliptical phrase and the dominant usage of the terms “signs and wonders” to refer to the plagues and other miraculous signs in Egypt calls this interpretation into question. The key here is understanding “both in Israel and in mankind” as an example of a casus pendens construction (a dangling subject, object, or other modifier) before a conjunction introducing the main clause (cf. GKC 327 §111.h and 458 §143.d and compare the usage in Jer 6:19; 33:24; 1 Kgs 15:13). This verse is the topic sentence which is developed further in v. 21 and initiates a narrative history of the distant past that continues until v. 22b where reference is made to the long history of disobedience which has led to the present crisis.

[7:9]  ⁷ tn Or “pleased with him and amazed.” The expanded translation brings out both Jesus’ sense of wonder at the deep insight of the soldier and the pleasure he had that he could present the man as an example of faith.

[7:9]  ⁸ sn There are two elements to the faith that Jesus commended: The man’s humility and his sense of Jesus’ authority which recognized that only Jesus’ word, not his physical presence, were required.