Genesis 37:14

37:14 So Jacob ¹  said to him, “Go now and check on ²  the welfare ³  of your brothers and of the flocks, and bring me word.” So Jacob ⁴  sent him from the valley of Hebron.

Genesis 43:27

43:27 He asked them how they were doing. ⁵  Then he said, “Is your aging father well, the one you spoke about? Is he still alive?”

Genesis 43:1

The Second Journey to Egypt

43:1 Now the famine was severe in the land. ⁶ 

Genesis 17:22

17:22 When he finished speaking with Abraham, God went up from him. ⁷ 

Genesis 17:2

17:2 Then I will confirm my covenant ⁸  between me and you, and I will give you a multitude of descendants.” ⁹ 

Genesis 4:26

4:26 And a son was also born to Seth, whom he named Enosh. At that time people ¹⁰  began to worship ¹¹  the Lord.

Matthew 10:12-13

10:12 As you enter the house, give it greetings. ¹²  10:13 And if the house is worthy, let your peace come on it, but if it is not worthy, let your peace return to you. ¹³ 

Luke 10:4-6

10:4 Do not carry ¹⁴  a money bag, ¹⁵  a traveler’s bag, ¹⁶  or sandals, and greet no one on the road. ¹⁷  10:5 Whenever ¹⁸  you enter a house, ¹⁹  first say, ‘May peace ²⁰  be on this house!’ 10:6 And if a peace-loving person ²¹  is there, your peace will remain on him, but if not, it will return to you. ²² 

John 14:27

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 

[37:14]  ¹ tn Heb “he”; the referent (Jacob) has been specified in the translation for clarity.

[37:14]  ² tn Heb “see.”

[37:14]  ³ tn Heb “peace.”

[37:14]  ⁴ tn Heb “he”; the referent (Jacob) has been specified in the translation for clarity.

[43:27]  ⁵ tn Heb “concerning peace.”

[43:1]  ⁹ tn The disjunctive clause gives supplemental information that is important to the storyline.

[17:22]  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.

[17:2]  ¹⁷ tn Following the imperative, the cohortative indicates consequence. If Abram is blameless, then the Lord will ratify the covenant. Earlier the Lord ratified part of his promise to Abram (see Gen 15:18-21), guaranteeing him that his descendants would live in the land. But the expanded form of the promise, which includes numerous descendants and eternal possession of the land, remains to be ratified. This expanded form of the promise is in view here (see vv. 2b, 4-8). See the note at Gen 15:18 and R. B. Chisholm, “Evidence from Genesis,” A Case for Premillennialism, 35-54.

[17:2]  ¹⁸ tn Heb “I will multiply you exceedingly, exceedingly.” The repetition is emphatic.

[4:26]  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.

[4:26]  ²² tn Heb “call in the name.” The expression refers to worshiping the Lord through prayer and sacrifice (see Gen 12:8; 13:4; 21:33; 26:25). See G. J. Wenham, Genesis (WBC), 1:116.

[10:12]  ²⁵ tn This is a metonymy; the “house” is put for those who live in it.

[10:13]  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.

[10:4]  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.

[10:4]  ³⁴ tn Traditionally, “a purse.”

[10:4]  ³⁵ tn Or possibly “a beggar’s bag” (L&N 6.145; BDAG 811 s.v. πήρα).

[10:4]  ³⁶ tn Or “no one along the way.”

[10:5]  ³⁷ tn Here δέ (de) has not been translated.

[10:5]  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.”

[10:5]  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.

[10:6]  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.

[10:6]  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.

[14:27]  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.

[14:27]  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.

[14:27]  ⁴⁷ tn Grk “not as the world gives do I give to you.”

[14:27]  ⁴⁸ tn Or “distressed or fearful and cowardly.”