Ayub 42:11

42:11 So they came to him, all his brothers and sisters and all who had known him before, and they dined ¹  with him in his house. They comforted him and consoled him for all the trouble the Lord had brought on him, and each one gave him a piece of silver ²  and a gold ring. ³ 

Kejadian 37:35

37:35 All his sons and daughters stood by ⁴  him to console him, but he refused to be consoled. “No,” he said, “I will go to the grave mourning my son.” ⁵  So Joseph’s ⁶  father wept for him.

Yesaya 51:19

51:19 These double disasters confronted you.

But who feels sorry for you?

Destruction and devastation,

famine and sword.

But who consoles you? ⁷ 

Yohanes 11:19

11:19 so many of the Jewish people of the region ⁸  had come to Martha and Mary to console them ⁹  over the loss of their brother.) ¹⁰ 

Roma 12:15

12:15 Rejoice with those who rejoice, weep with those who weep.

Roma 12:1

Consecration of the Believer’s Life

12:1 Therefore I exhort you, brothers and sisters, ¹¹  by the mercies of God, to present your bodies as a sacrifice – alive, holy, and pleasing to God ¹²  – which is your reasonable service.

Kolose 1:26

1:26 that is, the mystery that has been kept hidden from ages and generations, but has now been revealed to his saints.

Ibrani 13:3

13:3 Remember those in prison as though you were in prison with them, ¹³  and those ill-treated as though you too felt their torment. ¹⁴ 

[42:11]  ¹ tn Heb “ate bread.”

[42:11]  ² tn The Hebrew word קְשִׂיטָה (qÿsitah) is generally understood to refer to a unit of money, but the value is unknown.

[42:11]  sn The Hebrew word refers to a piece of silver, yet uncoined. It is the kind used in Gen 33:19 and Josh 24:32. It is what would be expected of a story set in the patriarchal age.

[42:11]  ³ sn This gold ring was worn by women in the nose, or men and women in the ear.

[37:35]  ⁴ tn Heb “arose, stood”; which here suggests that they stood by him in his time of grief.

[37:35]  ⁵ tn Heb “and he said, ‘Indeed I will go down to my son mourning to Sheol.’” Sheol was viewed as the place where departed spirits went after death.

[37:35]  ⁶ tn Heb “his”; the referent (Joseph) has been specified in the translation for clarity.

[51:19]  ⁷ tc The Hebrew text has אֲנַחֲמֵךְ (’anakhamekh), a first person form, but the Qumran scroll 1QIsa^a reads correctly יִנַחֲמֵךְ (yinakhamekh), a third person form.

[11:19]  ⁸ tn Or “many of the Judeans” (cf. BDAG 479 s.v. ᾿Ιουδαῖος 2.e); Grk “many of the Jews.” Here the phrase refers to the residents of Jerusalem and the surrounding area in general (those who had been friends or relatives of Lazarus or his sisters would mainly be in view) since the Jewish religious authorities (“the chief priests and the Pharisees”) are specifically mentioned as a separate group in John 11:46-47. See also the note on the phrase “the Jewish leaders” in v. 8.

[11:19]  ⁹ tn Or “to comfort them” or “to offer them sympathy.”

[11:19]  ¹⁰ tn Grk “to comfort them concerning their brother”; the words “loss of” are not in the Greek text but are implied.

[11:19]  sn This is a parenthetical note by the author.

[12:1]  ¹¹ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:13.

[12:1]  ¹² tn The participle and two adjectives “alive, holy, and pleasing to God” are taken as predicates in relation to “sacrifice,” making the exhortation more emphatic. See ExSyn 618-19.

[12:1]  sn Taken as predicate adjectives, the terms alive, holy, and pleasing are showing how unusual is the sacrifice that believers can now offer, for OT sacrifices were dead. As has often been quipped about this text, “The problem with living sacrifices is that they keep crawling off the altar.”

[13:3]  ¹³ tn Grk “as being imprisoned together.”

[13:3]  ¹⁴ tn Or “since you too are vulnerable”; Grk “you also being in the body.”