Kejadian 14:19

14:19 He blessed Abram, saying,

“Blessed be Abram by ¹  the Most High God,

Creator ²  of heaven and earth. ³ 

Kejadian 24:30-31

24:30 When he saw the bracelets on his sister’s wrists and the nose ring ⁴  and heard his sister Rebekah say, ⁵  “This is what the man said to me,” he went out to meet the man. There he was, standing ⁶  by the camels near the spring. 24:31 Laban said to him, ⁷  “Come, you who are blessed by the Lord! ⁸  Why are you standing out here when I have prepared ⁹  the house and a place for the camels?”

Keluaran 20:7

20:7 “You shall not take ¹⁰  the name of the Lord your God in vain, ¹¹  for the Lord will not hold guiltless ¹²  anyone who takes his name in vain.

Rut 3:10

3:10 He said, “May you be rewarded ¹³  by the Lord, my dear! ¹⁴  This act of devotion ¹⁵  is greater than what you did before. ¹⁶  For you have not sought to marry ¹⁷  one of the young men, whether rich or poor. ¹⁸ 

Rut 3:1

Naomi Instructs Ruth

3:1 At that time, ¹⁹  Naomi, her mother-in-law, said to her, “My daughter, I must find a home for you so you will be secure. ²⁰ 

1 Samuel 23:21

23:21 Saul replied, “May you be blessed by the Lord, for you have had compassion on me.

Nehemia 13:25

13:25 So I entered a complaint with them. I called down a curse on them, and I struck some of the men and pulled out their hair. I had them swear by God saying, “You will not marry off ²¹  your daughters to their sons, and you will not take any of their daughters as wives for your sons or for yourselves!

Mazmur 10:3

10:3 Yes, ²²  the wicked man ²³  boasts because he gets what he wants; ²⁴ 

the one who robs others ²⁵  curses ²⁶  and ²⁷  rejects the Lord. ²⁸ 

Mazmur 10:2

10:2 The wicked arrogantly chase the oppressed; ²⁹ 

the oppressed are trapped ³⁰  by the schemes the wicked have dreamed up. ³¹ 

Yohanes 1:11

1:11 He came to what was his own, ³²  but ³³  his own people ³⁴  did not receive him. ³⁵ 

[14:19]  ¹ tn The preposition לְ (lamed) introduces the agent after the passive participle.

[14:19]  ² tn Some translate “possessor of heaven and earth” (cf. NASB). But cognate evidence from Ugaritic indicates that there were two homonymic roots ָקנָה (qanah), one meaning “to create” (as in Gen 4:1) and the other “to obtain, to acquire, to possess.” While “possessor” would fit here, “creator” is the more likely due to the collocation with “heaven and earth.”

[14:19]  ³ tn The terms translated “heaven” and “earth” are both objective genitives after the participle in construct.

[24:30]  ⁴ tn Heb “And it was when he saw the nose ring and the bracelets on the arms of his sister.” The word order is altered in the translation for the sake of clarity.

[24:30]  ⁵ tn Heb “and when he heard the words of Rebekah his sister, saying.”

[24:30]  ⁶ tn Heb “and look, he was standing.” The disjunctive clause with the participle following the particle הִנֵּה (hinneh) invites the audience to view the scene through Laban’s eyes.

[24:31]  ⁷ tn Heb “and he said.” The referent (Laban) has been specified and the words “to him” supplied in the translation for clarity.

[24:31]  ⁸ sn Laban’s obsession with wealth is apparent; to him it represents how one is blessed by the Lord. Already the author is laying the foundation for subsequent events in the narrative, where Laban’s greed becomes his dominant characteristic.

[24:31]  ⁹ tn The disjunctive clause is circumstantial.

[20:7]  ¹⁰ tn Or “use” (NCV, TEV); NIV, CEV, NLT “misuse”; NRSV “make wrongful use of.”

[20:7]  ¹¹ tn שָׁוְא (shav’, “vain”) describes “unreality.” The command prohibits use of the name for any idle, frivolous, or insincere purpose (S. R. Driver, Exodus, 196). This would include perjury, pagan incantations, or idle talk. The name is to be treated with reverence and respect because it is the name of the holy God.

[20:7]  ¹² tn Or “leave unpunished.”

[3:10]  ¹³ tn Or “blessed” (so NASB, NRSV).

[3:10]  ¹⁴ tn Heb “my daughter.” This form of address is a mild form of endearment, perhaps merely rhetorical. A few English versions omit it entirely (e.g., TEV, CEV). The same expression occurs in v. 11.

[3:10]  ¹⁵ tn Heb “latter [act of] devotion”; NRSV “this last instance of your loyalty.”

[3:10]  ¹⁶ tn Heb “you have made the latter act of devotion better than the former”; NIV “than that which you showed earlier.”

[3:10]  sn Greater than what you did before. Ruth’s former act of devotion was her decision to remain and help Naomi. The latter act of devotion is her decision to marry Boaz to provide a child to carry on her deceased husband’s (and Elimelech’s) line and to provide for Naomi in her old age (see Ruth 4:5, 10, 15).

[3:10]  ¹⁷ tn Heb “by not going after the young men” (NASB similar); TEV “You might have gone looking for a young man.”

[3:10]  ¹⁸ tn Heb “whether poor or rich” (so KJV, NAB, NASB, NRSV); the more common English idiom reverses the order (“rich or poor”; cf. NIV, NCV, TEV, CEV, NLT).

[3:10]  sn Whether rich or poor. This statement seems to indicate that Ruth could have married anyone. However, only by marrying a גֹּאֵל (go’el, “family guardian”; traditionally “redeemer”) could she carry on her dead husband’s line and make provision for Naomi.

[3:1]  ¹⁹ tn The phrase “sometime later” does not appear in Hebrew but is supplied to mark the implicit shift in time from the events in chapter 2.

[3:1]  ²⁰ tn Heb “My daughter, should I not seek for you a resting place so that it may go well for you [or which will be good for you]?” The idiomatic, negated rhetorical question is equivalent to an affirmation (see 2:8-9) and has thus been translated in the affirmative (so also NAB, NCV, NRSV, TEV, CEV, NLT).

[13:25]  ²¹ tn Heb “give.”

[10:3]  ²² tn The translation assumes כִּי (ki) is asseverative: “indeed, certainly.” Another option is to translate “for,” understanding v. 3 as giving the reason why the wicked so arrogantly seek to destroy the helpless (so NASB, NRSV).

[10:3]  ²³ tn The representative or typical evildoer is described in vv. 3-11, 13, 15. Since the singular form predominates in these verses, it has been retained in the translation.

[10:3]  ²⁴ tn Heb “the wicked [one] boasts on account of the desire of his appetite.” The translation assumes that the preposition עַל (’al) introduces the reason why the wicked boasts (cf. this use of עַל with הָלַל (halal) in Ps 119:164 and Ezra 3:11). In this case, the “desire of his appetite” refers by metonymy to the object desired and acquired.

[10:3]  ²⁵ tn The translation assumes the active participle is substantival, referring to the wicked man mentioned in the preceding line. The substantival participle is then understood as the subject of the following verbs. For other examples of the participle of בָּצַע (batsar) used of those who desire and/or acquire wealth through dishonest and/or violent means, see Prov 1:19; 15:27; Jer 6:13; 8:10; Hab 2:9.

[10:3]  ²⁶ tn The verb בָּרַךְ (barakh) normally means “to bless,” but in a few cases it exhibits the polarized meaning “to curse” (1 Kgs 21:10, 13; Job 1:5-11; 2:5-9). (Some regard this use of בָּרַךְ as a mere euphemism.) The verb refers to the act of pronouncing or calling down a formal curse upon the object of one’s anger.

[10:3]  ²⁷ tn The conjunction “and” is supplied in the translation; it does not appear in the Hebrew text.

[10:3]  ²⁸ tn Another option is to translate, “he blesses one who robs others, [but] he curses the Lord.” In this case the subject of the verbs is “the wicked man” mentioned in the previous line, and “the one who robs others” is the object of the verb בָּרַךְ (barakh), which is understood in its usual sense of “bless.”

[10:2]  ²⁹ tn Heb “because of the pride of [the] wicked he burns [i.e. hotly pursues] [the] oppressed.” The singular forms רָשָׁע (rasha’, “wicked”) and עָנִי (’aniy, “oppressed”) are collective and representative, as indicated in the next line, which uses plural verb forms to describe the actions of both.

[10:2]  ³⁰ tn The two imperfect verbal forms in v. 2 describe either what typically happens (from the psalmist’s perspective) or what the psalmist was experiencing at the time he offered this prayer.

[10:2]  ³¹ tn Heb “they are trapped in the schemes which they have thought up.” The referents of the two pronominal suffixes on the verbs have been specified in the translation for clarity. The referent of the first suffix (“they”) is taken as the oppressed, while the referent of the second (“they”) is taken to be the wicked (cf. NIV, which renders “wicked” in the previous line as a collective singular). Others take the referent of both occurrences of “they” in the line to be the wicked (cf. NRSV, “let them be caught in the schemes they have devised”).

[1:11]  ³² tn Grk “to his own things.”

[1:11]  ³³ tn Grk “and,” but in context this is an adversative use of καί (kai) and is thus translated “but.”

[1:11]  ³⁴ tn “People” is not in the Greek text but is implied.

[1:11]  ³⁵ sn His own people did not receive him. There is a subtle irony here: When the λόγος (logos) came into the world, he came to his own (τὰ ἴδια, ta idia, literally “his own things”) and his own people (οἱ ἴδιοι, Joi idioi), who should have known and received him, but they did not. This time John does not say that “his own” did not know him, but that they did not receive him (παρέλαβον, parelabon). The idea is one not of mere recognition, but of acceptance and welcome.