Kidung Agung 4:16

The Beloved to Her Lover:

4:16 Awake, O north wind; come, O south wind!

Blow on my garden so that its fragrant spices may send out their sweet smell. ¹ 

May my beloved come into his garden

and eat its delightful fruit!

Matius 22:4

22:4 Again he sent other slaves, saying, ‘Tell those who have been invited, “Look! The feast I have prepared for you is ready. ²  My oxen and fattened cattle have been slaughtered, and everything is ready. Come to the wedding banquet.”’

Matius 26:26-28

The Lord’s Supper

26:26 While ³  they were eating, Jesus took bread, and after giving thanks he broke it, gave it to his disciples, and said, “Take, eat, this is my body.” 26:27 And after taking the cup and giving thanks, he gave it to them, saying, “Drink from it, all of you, 26:28 for this is my blood, the blood ⁴  of the covenant, ⁵  that is poured out for many for the forgiveness of sins.

Lukas 24:30-32

24:30 When ⁶  he had taken his place at the table ⁷  with them, he took the bread, blessed and broke it, ⁸  and gave it to them. 24:31 At this point ⁹  their eyes were opened and they recognized ¹⁰  him. ¹¹  Then ¹²  he vanished out of their sight. 24:32 They ¹³  said to each other, “Didn’t ¹⁴  our hearts ¹⁵  burn within us ¹⁶  while he was speaking with us on the road, while he was explaining ¹⁷  the scriptures to us?”

Wahyu 3:20

3:20 Listen! ¹⁸  I am standing at the door and knocking! If anyone hears my voice and opens the door I will come into his home ¹⁹  and share a meal with him, and he with me.

[4:16]  ¹ tn Heb “may flow.”

[22:4]  ² tn Grk “Behold, I have prepared my dinner.” In some contexts, however, to translate ἄριστον (ariston) as “dinner” somewhat misses the point. L&N 23.22 here suggests, “See now, the feast I have prepared (for you is ready).”

[26:26]  ³ tn Here δέ (de) has not been translated.

[26:28]  ⁴ tn Grk “for this is my blood of the covenant that is poured out for many.” In order to avoid confusion about which is poured out, the translation supplies “blood” twice so that the following phrase clearly modifies “blood,” not “covenant.”

[26:28]  ⁵ tc Although most witnesses read καινῆς (kainhs, “new”) here, this is evidently motivated by the parallel in Luke 22:20. Apart from the possibility of homoioteleuton, there is no good reason for the shorter reading to have arisen later on. But since it is found in such good and diverse witnesses (e.g., Ì^37,45vid א B L Z Θ 0298^vid 33 pc mae), the likelihood of homoioteleuton becomes rather remote.

[26:28]  sn Jesus’ death established the forgiveness promised in the new covenant of Jer 31:31. Jesus is reinterpreting the symbolism of the Passover meal, indicating the presence of a new era.

[24:30]  ⁶ tn Grk “And it happened that when.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated. Here καί (kai) has not been translated because of differences between Greek and English style.

[24:30]  ⁷ tn Grk “had reclined at table,” as 1st century middle eastern meals were not eaten while sitting at a table, but while reclining on one’s side on the floor with the head closest to the low table and the feet farthest away.

[24:30]  ⁸ tn The pronoun “it” is not in the Greek text here or in the following clause, but is implied. Direct objects were frequently omitted in Greek when clear from the context.

[24:31]  ⁹ tn Here δέ (de) has been translated as “At this point” to indicate the implied sequence of events within the narrative. “Then,” which is normally used to indicate this, would be redundant with the following clause.

[24:31]  ¹⁰ sn They recognized him. Other than this cryptic remark, it is not told how the two disciples were now able to recognize Jesus.

[24:31]  ¹¹ tn This pronoun is somewhat emphatic.

[24:31]  ¹² tn This translates a καί (kai, “and”) that has clear sequential force.

[24:32]  ¹³ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[24:32]  ¹⁴ tn This question uses a Greek particle (οὐχί, ouci) that expects a positive reply.

[24:32]  ¹⁵ tn This is a collective singular use of the term καρδία (kardia), so each of their hearts were burning, a reference itself to the intense emotion of their response.

[24:32]  ¹⁶ tc ‡ Most mss have the phrase ἐν ἡμῖν (en Jhmin, “within us”) after οὐχὶ ἡ καρδία ἡμῶν καιομένη ἦν (ouci Jh kardia Jhmwn kaiomenh hn, “Didn’t our hearts burn”). The phrase “within us” is lacking in some early mss (Ì⁷⁵ B D c e sy^s,c). These early witnesses could have overlooked the words, since there are several occurrences of ἡμῖν in the context. But it seems likely that other scribes wanted to clarify the abrupt expression “Didn’t our hearts burn,” even as the translation has done here. NA²⁷ includes the words in brackets, indicating doubts as to their authenticity.

[24:32]  sn Even though it is most likely not original (see tc note above), the phrase within us has been included in the translation for clarity.

[24:32]  ¹⁷ tn Grk “opening” (cf. Acts 17:3).

[3:20]  ¹⁸ tn Grk “Behold.”

[3:20]  ¹⁹ tn Grk “come in to him.”

[3:20]  sn The expression in Greek does not mean entrance into the person, as is popularly taken, but entrance into a room or building toward the person. See ExSyn 380-82. Some interpreters understand the door here to be the door to the Laodicean church, and thus a collective or corporate image rather than an individual one.