43:31 Then he washed his face and came out. With composure he said, 1 “Set out the food.”
45:1 Joseph was no longer able to control himself before all his attendants, 2 so he cried out, “Make everyone go out from my presence!” No one remained 3 with Joseph when he made himself known to his brothers.
30:5 For his anger lasts only a brief moment,
and his good favor restores one’s life. 4
One may experience sorrow during the night,
but joy arrives in the morning. 5
20:15 Jesus said to her, “Woman, why are you weeping? Who are you looking for?” Because she 12 thought he was the gardener, she said to him, “Sir, if you have carried him away, tell me where you have put him, and I will take him.”
20:1 Now very early on the first day of the week, 13 while it was still dark, Mary Magdalene 14 came to the tomb and saw that the stone had been moved away from the entrance. 15
1 tn Heb “and he controlled himself and said.”
2 tn Heb “all the ones standing beside him.”
3 tn Heb “stood.”
4 tn Heb “for [there is] a moment in his anger, [but] life in his favor.” Because of the parallelism with “moment,” some understand חַיִּים (khayyim) in a quantitative sense: “lifetime” (cf. NIV, NRSV). However, the immediate context, which emphasizes deliverance from death (see v. 3), suggests that חַיִּים has a qualitative sense: “physical life” or even “prosperous life” (cf. NEB “in his favour there is life”).
5 tn Heb “in the evening weeping comes to lodge, but at morning a shout of joy.” “Weeping” is personified here as a traveler who lodges with one temporarily.
6 tn Grk “and,” though such paratactic structure is rather awkward in English.
7 sn This group probably includes outside or even professional mourners, not just family, because a large group seems to be present.
8 tn The conjunction καί (kai, “and”) has not been translated here.
9 sn Woman was a polite form of address (see BDAG 208-9 s.v. γυνή 1), similar to “Madam” or “Ma’am” used in English in different regions. This occurs again in v. 15.
10 tn Grk “She said to them.”
11 tn The word “there” is not in the Greek text, but is implied. Direct objects were often omitted in Greek when clear from the context.
12 tn Grk “that one” (referring to Mary Magdalene).
13 sn The first day of the week would be early Sunday morning. The Sabbath (and in this year the Passover) would have lasted from 6 p.m. Friday until 6 p.m. Saturday. Sunday would thus mark the first day of the following week.
14 sn John does not mention that Mary Magdalene was accompanied by any of the other women who had been among Jesus’ followers. The synoptic accounts all mention other women who accompanied her (although Mary Magdalene is always mentioned first). Why John does not mention the other women is not clear, but Mary probably becomes the focus of the author’s attention because it was she who came and found Peter and the beloved disciple and informed them of the empty tomb (20:2). Mary’s use of the plural in v. 2 indicates there were others present, in indirect agreement with the synoptic accounts.
15 tn Grk “from the tomb.”
16 tn Grk “will never be thirsty forever.” The possibility of a later thirst is emphatically denied.
17 tn Or “well.” “Fountain” is used as the translation for πηγή (phgh) here since the idea is that of an artesian well that flows freely, but the term “artesian well” is not common in contemporary English.
18 tn The verb ἁλλομένου (Jallomenou) is used of quick movement (like jumping) on the part of living beings. This is the only instance of its being applied to the action of water. However, in the LXX it is used to describe the “Spirit of God” as it falls on Samson and Saul. See Judg 14:6, 19; 15:14; 1 Kgdms 10:2, 10 LXX (= 1 Sam 10:6, 10 ET); and Isa 35:6 (note context).