Kejadian 32:13-20

32:13 Jacob ¹  stayed there that night. Then he sent ²  as a gift ³  to his brother Esau 32:14 two hundred female goats and twenty male goats, two hundred ewes and twenty rams, 32:15 thirty female camels with their young, forty cows and ten bulls, and twenty female donkeys and ten male donkeys. 32:16 He entrusted them to ⁴  his servants, who divided them into herds. ⁵  He told his servants, “Pass over before me, and keep some distance between one herd and the next.” 32:17 He instructed the servant leading the first herd, ⁶  “When my brother Esau meets you and asks, ‘To whom do you belong? ⁷  Where are you going? Whose herds are you driving?’ ⁸  32:18 then you must say, ⁹  ‘They belong ¹⁰  to your servant Jacob. ¹¹  They have been sent as a gift to my lord Esau. ¹²  In fact Jacob himself is behind us.’” ¹³ 

32:19 He also gave these instructions to the second and third servants, as well as all those who were following the herds, saying, “You must say the same thing to Esau when you meet him. ¹⁴  32:20 You must also say, ‘In fact your servant Jacob is behind us.’” ¹⁵  Jacob thought, ¹⁶  “I will first appease him ¹⁷  by sending a gift ahead of me. ¹⁸  After that I will meet him. ¹⁹  Perhaps he will accept me.” ²⁰ 

Yosua 15:19

15:19 She answered, “Please give me a special present. ²¹  Since you have given me land in the Negev, now give me springs of water. So he gave her both upper and lower springs.

Yudas 1:15

1:15 to execute judgment on ²²  all, and to convict every person ²³  of all their thoroughly ungodly deeds ²⁴  that they have committed, ²⁵  and of all the harsh words that ungodly sinners have spoken against him.” ²⁶ 

Yudas 1:1

Salutation

1:1 From Jude, ²⁷  a slave ²⁸  of Jesus Christ and brother of James, ²⁹  to those who are called, wrapped in the love of ³⁰  God the Father and kept for ³¹  Jesus Christ.

1 Samuel 25:27

25:27 Now let this present ³²  that your servant has brought to my lord be given to the servants who follow ³³  my lord.

1 Samuel 30:26

30:26 When David came to Ziklag, he sent some of the plunder to the elders of Judah who were his friends, saying, “Here’s a gift ³⁴  for you from the looting of the Lord’s enemies!”

1 Samuel 30:2

30:2 They took captive the women who were in it, from the youngest to the oldest, but they did not kill anyone. They simply carried them off and went on their way.

Kisah Para Rasul 5:15

5:15 Thus ³⁵  they even carried the sick out into the streets, and put them on cots and pallets, so that when Peter came by at least his shadow would fall on some of them.

Kisah Para Rasul 5:2

5:2 He ³⁶  kept back for himself part of the proceeds with his wife’s knowledge; he brought ³⁷  only part of it and placed it at the apostles’ feet.

Kolose 1:5-6

1:5 Your faith and love have arisen ³⁸  from the hope laid up ³⁹  for you in heaven, which you have heard about in the message of truth, the gospel ⁴⁰  1:6 that has come to you. Just as in the entire world this gospel ⁴¹  is bearing fruit and growing, so it has also been bearing fruit and growing ⁴²  among you from the first day you heard it and understood the grace of God in truth.

[32:13]  ¹ tn Heb “and he”; the referent (Jacob) has been specified in the translation for clarity.

[32:13]  ² tn Heb “and he took from that which was going into his hand,” meaning that he took some of what belonged to him.

[32:13]  ³ sn The Hebrew noun translated gift can in some contexts refer to the tribute paid by a subject to his lord. Such a nuance is possible here, because Jacob refers to Esau as his lord and to himself as Esau’s servant (v. 4).

[32:16]  ⁴ tn Heb “and he put them in the hand of.”

[32:16]  ⁵ tn Heb “a herd, a herd, by itself,” or “each herd by itself.” The distributive sense is expressed by repetition.

[32:17]  ⁶ tn Heb “the first”; this has been specified as “the servant leading the first herd” in the translation for clarity.

[32:17]  ⁷ tn Heb “to whom are you?”

[32:17]  ⁸ tn Heb “and to whom are these before you?”

[32:18]  ⁹ tn The form is the perfect tense with the vav (ו) consecutive; it has the nuance of an imperfect of instruction.

[32:18]  ¹⁰ tn The words “they belong” have been supplied in the translation for stylistic reasons.

[32:18]  ¹¹ tn Heb “to your servant, to Jacob.”

[32:18]  ¹² tn Heb “to my lord, to Esau.”

[32:18]  ¹³ tn Heb “and look, also he [is] behind us.” The referent of the pronoun “he” (Jacob) has been specified in the translation for clarity.

[32:19]  ¹⁴ tn Heb “And he commanded also the second, also the third, also all the ones going after the herds, saying: ‘According to this word you will speak when you find him.’”

[32:20]  ¹⁵ tn Heb “and look, your servant Jacob [is] behind us.”

[32:20]  ¹⁶ tn Heb “for he said.” The referent (Jacob) has been specified in the translation for clarity. The Hebrew word מַקֵל (maqel), traditionally represents Jacob’s thought or reasoning, and is therefore translated “thought.”

[32:20]  ¹⁷ tn Heb “I will appease his face.” The cohortative here expresses Jacob’s resolve. In the Book of Leviticus the Hebrew verb translated “appease” has the idea of removing anger due to sin or guilt, a nuance that fits this passage very well. Jacob wanted to buy Esau off with a gift of more than five hundred and fifty animals.

[32:20]  ¹⁸ tn Heb “with a gift going before me.”

[32:20]  ¹⁹ tn Heb “I will see his face.”

[32:20]  ²⁰ tn Heb “Perhaps he will lift up my face.” In this context the idiom refers to acceptance.

[15:19]  ²¹ tn Elsewhere this Hebrew word (בְּרָכָה, bÿrakhah) is often translated “blessing,” but here it refers to a gift (as in Gen 33:11; 1 Sam 25:27; 30:26; and 2 Kgs 5:15).

[1:15]  ²² tn Grk “against” (κατά [kata] + genitive). English usage is satisfied with “on” at this point, but the parallel is lost in the translation to some degree, for the end of v. 15 says that this judgment is meted out on these sinners because they spoke against him (κατά + genitive).

[1:15]  ²³ tn Or “soul.”

[1:15]  ²⁴ tn Grk “of all their works of ungodliness.” The adverb “thoroughly” is part of the following verb “have committed.” See note on verb “committed” later in this verse.

[1:15]  ²⁵ tn The verb in Greek does not simply mean “have committed,” but “have committed in an ungodly way.” The verb ἀσεβέω (asebew) is cognate to the noun ἀσέβεια (asebeia, “ungodliness”). There is no easy way to express this in English, since English does not have a single word that means the same thing. Nevertheless, the tenor of v. 15 is plainly seen, regardless of the translation.

[1:15]  ²⁶ sn An apparent quotation from 1 En. 1:9. There is some doubt as to whether Jude is actually quoting from the text of 1 Enoch; the text here in Jude differs in some respects from the extant text of this pseudepigraphic book. It is sometimes suggested that Jude may instead have been quoting from oral tradition which had roots older than the written text.

[1:1]  ²⁷ tn Grk “Judas,” traditionally “Jude” in English versions to distinguish him from the one who betrayed Jesus. The word “From” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[1:1]  ²⁸ tn Though δοῦλος (doulos) is normally translated “servant,” the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times…in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v.). At the same time, perhaps “servant” is apt in that the δοῦλος of Jesus Christ took on that role voluntarily, unlike a slave. The most accurate translation is “bondservant” (sometimes found in the ASV for δοῦλος), in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force.

[1:1]  sn Undoubtedly the background for the concept of being the Lord’s slave or servant is to be found in the Old Testament scriptures. For a Jew this concept did not connote drudgery, but honor and privilege. It was used of national Israel at times (Isa 43:10), but was especially associated with famous OT personalities, including such great men as Moses (Josh 14:7), David (Ps 89:3; cf. 2 Sam 7:5, 8) and Elijah (2 Kgs 10:10); all these men were “servants (or slaves) of the Lord.”

[1:1]  ²⁹ sn Although Jude was half-brother of Jesus, he humbly associates himself with James, his full brother. By first calling himself a slave of Jesus Christ, it is evident that he wants no one to place stock in his physical connections. At the same time, he must identify himself further: Since Jude was a common name in the 1st century (two of Jesus’ disciples were so named, including his betrayer), more information was needed, that is to say, brother of James.

[1:1]  ³⁰ tn Grk “loved in.” The perfect passive participle suggests that the audience’s relationship to God is not recent; the preposition ἐν (en) before πατρί (patri) could be taken as sphere or instrument (agency is unlikely, however). Another possible translation would be “dear to God.”

[1:1]  ³¹ tn Or “by.” Datives of agency are quite rare in the NT (and other ancient Greek), almost always found with a perfect verb. Although this text qualifies, in light of the well-worn idiom of τηρέω (threw) in eschatological contexts, in which God or Christ keeps the believer safe until the parousia (cf. 1 Thess 5:23; 1 Pet 1:4; Rev 3:10; other terms meaning “to guard,” “to keep” are also found in similar eschatological contexts [cf. 2 Thess 3:3; 2 Tim 1:12; 1 Pet 1:5; Jude 24]), it is probably better to understand this verse as having such an eschatological tinge. It is at the same time possible that Jude’s language was intentionally ambiguous, implying both ideas (“kept by Jesus Christ [so that they might be] kept for Jesus Christ”). Elsewhere he displays a certain fondness for wordplays; this may be a hint of things to come.

[25:27]  ³² tn Heb “blessing.”

[25:27]  ³³ tn Heb “are walking at the feet of.”

[30:26]  ³⁴ tn Heb “blessing.”

[5:15]  ³⁵ tn This is a continuation of the preceding sentence in Greek, but because this would produce an awkward sentence in English, a new sentence was begun here in the translation.

[5:2]  ³⁶ tn Grk “And he.” Because of the length of the Greek sentence and the tendency of contemporary English style to use shorter sentences, καί (kai) has not been translated here.

[5:2]  ³⁷ tn The participle ἐνέγκας (enenka") has been translated as a finite verb due to requirements of contemporary English style.

[1:5]  ³⁸ tn Col 1:3-8 form one long sentence in the Greek text and have been divided at the end of v. 4 and v. 6 and within v. 6 for clarity, in keeping with the tendency in contemporary English toward shorter sentences. Thus the phrase “Your faith and love have arisen from the hope” is literally “because of the hope.” The perfect tense “have arisen” was chosen in the English to reflect the fact that the recipients of the letter had acquired this hope at conversion in the past, but that it still remains and motivates them to trust in Christ and to love one another.

[1:5]  ³⁹ tn BDAG 113 s.v. ἀπόκειμαι 2 renders ἀποκειμένην (apokeimenhn) with the expression “reserved” in this verse.

[1:5]  ⁴⁰ tn The term “the gospel” (τοῦ εὐαγγελίου, tou euangeliou) is in apposition to “the word of truth” (τῷ λόγῳ τῆς ἀληθείας, tw logw th" alhqeia") as indicated in the translation.

[1:6]  ⁴¹ tn Grk “just as in the entire world it is bearing fruit.” The antecedent (“the gospel”) of the implied subject (“it”) of ἐστιν (estin) has been specified in the translation for clarity.

[1:6]  ⁴² tn Though the participles are periphrastic with the present tense verb ἐστίν (estin), the presence of the temporal indicator “from the day” in the next clause indicates that this is a present tense that reaches into the past and should be translated as “has been bearing fruit and growing.” For a discussion of this use of the present tense, see ExSyn 519-20.