1 Samuel 15:31

15:31 So Samuel followed Saul back, and Saul worshiped the Lord.

Kejadian 42:38

42:38 But Jacob ¹  replied, “My son will not go down there with you, for his brother is dead and he alone is left. ²  If an accident happens to him on the journey you have to make, then you will bring down my gray hair ³  in sorrow to the grave.” ⁴ 

Kejadian 43:11-14

43:11 Then their father Israel said to them, “If it must be so, then do this: Take some of the best products of the land in your bags, and take a gift down to the man – a little balm and a little honey, spices and myrrh, pistachios and almonds. 43:12 Take double the money with you; ⁵  you must take back ⁶  the money that was returned in the mouths of your sacks – perhaps it was an oversight. 43:13 Take your brother too, and go right away ⁷  to the man. ⁸  43:14 May the sovereign God ⁹  grant you mercy before the man so that he may release ¹⁰  your other brother ¹¹  and Benjamin! As for me, if I lose my children I lose them.” ¹² 

Lukas 24:28-29

24:28 So they approached the village where they were going. He acted as though he wanted to go farther, ¹³  24:29 but they urged him, ¹⁴  “Stay with us, because it is getting toward evening and the day is almost done.” So ¹⁵  he went in to stay with them.

Lukas 24:2

24:2 They ¹⁶  found that the stone had been rolled away from the tomb, ¹⁷ 

Yohanes 1:11

1:11 He came to what was his own, ¹⁸  but ¹⁹  his own people ²⁰  did not receive him. ²¹ 

[42:38]  ¹ tn Heb “he”; the referent (Jacob) has been specified in the translation for clarity.

[42:38]  ² sn The expression he alone is left meant that (so far as Jacob knew) Benjamin was the only surviving child of his mother Rachel.

[42:38]  ³ sn The expression bring down my gray hair is figurative, using a part for the whole – they would put Jacob in the grave. But the gray head signifies a long life of worry and trouble.

[42:38]  ⁴ tn Heb “to Sheol,” the dwelling place of the dead.

[43:12]  ⁵ tn Heb “in your hand.”

[43:12]  ⁶ tn Heb “take back in your hand.” The imperfect verbal form probably has an injunctive or obligatory force here, since Jacob is instructing his sons.

[43:13]  ⁷ tn Heb “arise, return,” meaning “get up and go back,” or “go back immediately.”

[43:13]  ⁸ sn The man refers to the Egyptian official, whom the reader or hearer of the narrative knows is Joseph. In this context both the sons and Jacob refer to him simply as “the man” (see vv. 3-7).

[43:14]  ⁹ tn Heb “El Shaddai.” See the extended note on the phrase “sovereign God” in Gen 17:1.

[43:14]  ¹⁰ tn Heb “release to you.” After the jussive this perfect verbal form with prefixed vav (ו) probably indicates logical consequence, as well as temporal sequence.

[43:14]  ¹¹ sn Several Jewish commentators suggest that the expression your other brother refers to Joseph. This would mean that Jacob prophesied unwittingly. However, it is much more likely that Simeon is the referent of the phrase “your other brother” (see Gen 42:24).

[43:14]  ¹² tn Heb “if I am bereaved I am bereaved.” With this fatalistic sounding statement Jacob resolves himself to the possibility of losing both Benjamin and Simeon.

[24:28]  ¹³ 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]  ¹⁴ tn Grk “urged him, saying.” The participle λέγοντες (legontes, “saying”) has not been translated because it is redundant in contemporary English.

[24:29]  ¹⁵ tn Here καί (kai) has been translated as “so” to indicate the implied result of the disciples’ request.

[24:2]  ¹⁶ tn Here δέ (de) has not been translated.

[24:2]  ¹⁷ 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.

[1:11]  ¹⁸ tn Grk “to his own things.”

[1:11]  ¹⁹ tn Grk “and,” but in context this is an adversative use of καί (kai) and is thus translated “but.”

[1:11]  ²⁰ tn “People” is not in the Greek text but is implied.

[1:11]  ²¹ sn His own people did not receive him. There is a subtle irony here: When the λόγος (logos) came into the world, he came to his own (τὰ ἴδια, ta idia, literally “his own things”) and his own people (οἱ ἴδιοι, Joi idioi), who should have known and received him, but they did not. This time John does not say that “his own” did not know him, but that they did not receive him (παρέλαβον, parelabon). The idea is one not of mere recognition, but of acceptance and welcome.