43:1 Now the famine was severe in the land. 6
14:27 “Peace I leave with you; 23 my peace I give to you; I do not give it 24 to you as the world does. 25 Do not let your hearts be distressed or lacking in courage. 26
1 tn Heb “he”; the referent (Jacob) has been specified in the translation for clarity.
2 tn Heb “see.”
3 tn Heb “peace.”
4 tn Heb “he”; the referent (Jacob) has been specified in the translation for clarity.
5 tn Heb “concerning peace.”
9 tn The disjunctive clause gives supplemental information that is important to the storyline.
13 tn Heb “And when he finished speaking with him, God went up from Abraham.” The sequence of pronouns and proper names has been modified in the translation for stylistic reasons.
17 tn Following the imperative, the cohortative indicates consequence. If Abram is blameless, then the
18 tn Heb “I will multiply you exceedingly, exceedingly.” The repetition is emphatic.
21 tn The word “people” is not in the Hebrew text, but is supplied in the translation. The construction uses a passive verb without an expressed subject. “To call was begun” can be interpreted to mean that people began to call.
22 tn Heb “call in the name.” The expression refers to worshiping the
25 tn This is a metonymy; the “house” is put for those who live in it.
29 sn The response to these messengers determines how God’s blessing is bestowed – if the messengers are not welcomed, their blessing will return to them. Jesus shows just how important their mission is by this remark.
33 sn On the command Do not carry see Luke 9:3. The travel instructions communicate a note of urgency and stand in contrast to philosophical teachers, who often took a bag. There is no ostentation in this ministry.
34 tn Traditionally, “a purse.”
35 tn Or possibly “a beggar’s bag” (L&N 6.145; BDAG 811 s.v. πήρα).
36 tn Or “no one along the way.”
37 tn Here δέ (de) has not been translated.
38 tn Grk “Into whatever house you enter.” This acts as a distributive, meaning every house they enter; this is expressed more naturally in English as “whenever you enter a house.”
39 sn The statement ‘May peace be on this house!’ is really a benediction, asking for God’s blessing. The requested shalom (peace) is understood as coming from God.
41 tn Grk “a son of peace,” a Hebrew idiom for a person of a certain class or kind, as specified by the following genitive construction (in this case, “of peace”). Such constructions are discussed further in L&N 9.4. Here the expression refers to someone who responds positively to the disciples’ message, like “wisdom’s child” in Luke 7:30.
42 sn The response to these messengers determines how God’s blessing is bestowed – if they are not welcomed with peace, their blessing will return to them. Jesus shows just how important their mission is by this remark.
45 sn Peace I leave with you. In spite of appearances, this verse does not introduce a new subject (peace). Jesus will use the phrase as a greeting to his disciples after his resurrection (20:19, 21, 26). It is here a reflection of the Hebrew shalom as a farewell. But Jesus says he leaves peace with his disciples. This should probably be understood ultimately in terms of the indwelling of the Paraclete, the Holy Spirit, who has been the topic of the preceding verses. It is his presence, after Jesus has left the disciples and finally returned to the Father, which will remain with them and comfort them.
46 tn The pronoun “it” is not in the Greek text, but has been supplied. Direct objects in Greek were often omitted when clear from the context.
47 tn Grk “not as the world gives do I give to you.”
48 tn Or “distressed or fearful and cowardly.”