1 Kings 13:1

13:1 Just then ¹  a prophet ²  from Judah, sent by the Lord, arrived in Bethel, ³  as Jeroboam was standing near the altar ready to offer a sacrifice.

1 Kings 13:21-22

13:21 and he cried out to the prophet from Judah, “This is what the Lord says, ‘You ⁴  have rebelled against the Lord ⁵  and have not obeyed the command the Lord your God gave you. 13:22 You went back and ate and drank in this place, even though he said to you, “Do not eat or drink there.” ⁶  Therefore ⁷  your corpse will not be buried in your ancestral tomb.’” ⁸ 

1 Kings 13:1

13:1 Just then ⁹  a prophet ¹⁰  from Judah, sent by the Lord, arrived in Bethel, ¹¹  as Jeroboam was standing near the altar ready to offer a sacrifice.

1 Kings 15:22

15:22 King Asa ordered all the men of Judah (no exemptions were granted) to carry away the stones and wood that Baasha had used to build Ramah. ¹²  King Asa used the materials to build up ¹³  Geba (in Benjamin) and Mizpah.

Job 23:12

23:12 I have not departed from the commands of his lips;

I have treasured the words of his mouth more than my allotted portion. ¹⁴ 

John 13:17

13:17 If you understand ¹⁵  these things, you will be blessed if you do them.

John 15:9-10

15:9 “Just as the Father has loved me, I have also loved you; remain ¹⁶  in my love. 15:10 If you obey ¹⁷  my commandments, you will remain ¹⁸  in my love, just as I have obeyed ¹⁹  my Father’s commandments and remain ²⁰  in his love.

John 15:14

15:14 You are my friends ²¹  if you do what I command you.

[13:1]  ¹ tn Heb “Look.” The Hebrew particle הִנֵּה (hinneh) is a rhetorical device by which the author invites the reader to visualize the scene for dramatic effect.

[13:1]  ² tn Heb “the man of God.”

[13:1]  ³ tn Heb “came by the word of the Lord to Bethel.”

[13:21]  ⁴ tn The Hebrew text has “because” at the beginning of the sentence. In the Hebrew text vv. 21-22 are one long sentence comprised of a causal clause giving the reason for divine punishment (vv. 21-22a) and the main clause announcing the punishment (v. 22b). The translation divides this lengthy sentence for stylistic reasons.

[13:21]  ⁵ tn Heb “the mouth [i.e., command] of the Lord.”

[13:22]  ⁶ tn Heb “and you returned and ate food and drank water in the place about which he said to you, ‘do not eat food and do not drink water.’”

[13:22]  ⁷ tn “Therefore” is added for stylistic reasons. See the note at 1 Kgs 13:21 pertaining to the grammatical structure of vv. 21-22.

[13:22]  ⁸ tn Heb “will not go to the tomb of your fathers.”

[13:1]  ⁹ tn Heb “Look.” The Hebrew particle הִנֵּה (hinneh) is a rhetorical device by which the author invites the reader to visualize the scene for dramatic effect.

[13:1]  ¹⁰ tn Heb “the man of God.”

[13:1]  ¹¹ tn Heb “came by the word of the Lord to Bethel.”

[15:22]  ¹² tn Heb “and King Asa made a proclamation to all Judah, there was no one exempt, and they carried away the stones of Ramah and its wood which Baasha had built.”

[15:22]  ¹³ tn Heb “and King Asa built with them.”

[23:12]  ¹⁴ tc The form in the MT (מֵחֻקִּי, mekhuqqi) means “more than my portion” or “more than my law.” An expanded meaning results in “more than my necessary food” (see Ps 119:11; cf. KJV, NASB, ESV). HALOT 346 s.v. חֹק 1 indicates that חֹק (khoq) has the meaning of “portion” and is here a reference to “what is appointed for me.” The LXX and the Latin versions, along with many commentators, have בְּחֵקִי (bÿkheqi, “in my bosom”).

[13:17]  ¹⁵ tn Grk “If you know.”

[15:9]  ¹⁶ tn Or “reside.”

[15:10]  ¹⁷ tn Or “keep.”

[15:10]  ¹⁸ tn Or “reside.”

[15:10]  ¹⁹ tn Or “kept.”

[15:10]  ²⁰ tn Or “reside.”

[15:14]  ²¹ sn This verse really explains John 15:10 in another way. Those who keep Jesus’ commandments are called his friends, those friends for whom he lays down his life (v. 13). It is possible to understand this verse as referring to a smaller group within Christianity as a whole, perhaps only the apostles who were present when Jesus spoke these words. Some have supported this by comparing it to the small group of associates and advisers to the Roman Emperor who were called “Friends of the Emperor.” Others would see these words as addressed only to those Christians who as disciples were obedient to Jesus. In either case the result would be to create a sort of “inner circle” of Christians who are more privileged than mere “believers” or average Christians. In context, it seems clear that Jesus’ words must be addressed to all true Christians, not just some narrower category of believers, because Jesus’ sacrificial death, which is his act of love toward his friends (v. 13) applies to all Christians equally (cf. John 13:1).