Kejadian 32:13-21

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  32:21 So the gifts were sent on ahead of him ²¹  while he spent that night in the camp. ²² 

Kejadian 33:10

33:10 “No, please take them,” Jacob said. ²³  “If I have found favor in your sight, accept ²⁴  my gift from my hand. Now that I have seen your face and you have accepted me, ²⁵  it is as if I have seen the face of God. ²⁶ 

Kejadian 37:25

37:25 When they sat down to eat their food, they looked up ²⁷  and saw ²⁸  a caravan of Ishmaelites coming from Gilead. Their camels were carrying spices, balm, and myrrh down to Egypt. ²⁹ 

Ulangan 33:14

33:14 with the harvest produced by the daylight ³⁰ 

and by ³¹  the moonlight; ³² 

Ulangan 33:1

Introduction to the Blessing of Moses

33:1 This is the blessing Moses the man of God pronounced upon the Israelites before his death.

1 Samuel 9:7

9:7 So Saul said to his servant, “All right, ³³  we can go. But what can we bring the man, since the food in our bags is used up? We have no gift to take to the man of God. What do we have?”

1 Samuel 25:27

25:27 Now let this present ³⁴  that your servant has brought to my lord be given to the servants who follow ³⁵  my lord.

1 Samuel 25:1

The Death of Samuel

25:1 Samuel died, and all Israel assembled and mourned him. They buried him at his home in Ramah. Then David left and went down to the desert of Paran. ³⁶ 

Kisah Para Rasul 4:21

4:21 After threatening them further, they released them, for they could not find how to punish them on account of the people, because they were all praising ³⁷  God for what had happened.

Kisah Para Rasul 10:25

10:25 So when ³⁸  Peter came in, Cornelius met ³⁹  him, fell ⁴⁰  at his feet, and worshiped ⁴¹  him.

Kisah Para Rasul 10:1

Peter Visits Cornelius

10:1 Now there was a man in Caesarea ⁴²  named Cornelius, a centurion ⁴³  of what was known as the Italian Cohort. ⁴⁴ 

Kisah Para Rasul 15:19

15:19 “Therefore I conclude ⁴⁵  that we should not cause extra difficulty ⁴⁶  for those among the Gentiles ⁴⁷  who are turning to God,

Kisah Para Rasul 15:2

15:2 When Paul and Barnabas had a major argument and debate ⁴⁸  with them, the church ⁴⁹  appointed Paul and Barnabas and some others from among them to go up to meet with ⁵⁰  the apostles and elders in Jerusalem ⁵¹  about this point of disagreement. ⁵² 

Kisah Para Rasul 8:8

8:8 So there was ⁵³  great joy ⁵⁴  in that city.

Kisah Para Rasul 16:8

16:8 so they passed through ⁵⁵  Mysia ⁵⁶  and went down to Troas. ⁵⁷ 

Kisah Para Rasul 20:12

20:12 They took the boy home alive and were greatly ⁵⁸  comforted.

Mazmur 68:29

68:29 as you come out of your temple in Jerusalem! ⁵⁹ 

Kings bring tribute to you.

Mazmur 72:10

72:10 The kings of Tarshish ⁶⁰  and the coastlands will offer gifts;

the kings of Sheba ⁶¹  and Seba ⁶²  will bring tribute.

Mazmur 76:11

76:11 Make vows to the Lord your God and repay them!

Let all those who surround him ⁶³  bring tribute to the awesome one!

Amsal 17:18

17:18 The one who lacks wisdom ⁶⁴  strikes hands in pledge, ⁶⁵ 

and puts up financial security ⁶⁶  for his neighbor. ⁶⁷ 

Amsal 18:16

18:16 A person’s gift ⁶⁸  makes room for him,

and leads him ⁶⁹  before important people.

Amsal 19:6

19:6 Many people entreat the favor ⁷⁰  of a generous person, ⁷¹ 

and everyone is the friend ⁷²  of the person who gives gifts. ⁷³ 

Amsal 21:14

21:14 A gift given ⁷⁴  in secret subdues ⁷⁵  anger,

and a bribe given secretly ⁷⁶  subdues ⁷⁷  strong wrath. ⁷⁸ 

Yehezkiel 27:17

27:17 Judah and the land of Israel were your clients; they traded wheat from Minnith, ⁷⁹  millet, honey, olive oil, and balm for your merchandise.

[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.

[32:21]  ²¹ tn Heb “and the gift passed over upon his face.”

[32:21]  ²² tn The disjunctive clause is circumstantial/temporal.

[33:10]  ²³ tn Heb “and Jacob said, ‘No, please.’” The words “take them” have been supplied in the translation for clarity, and the order of the introductory clause and the direct discourse rearranged for stylistic reasons.

[33:10]  ²⁴ tn The form is the perfect tense with a vav (ו) consecutive, expressing a contingent future nuance in the “then” section of the conditional sentence.

[33:10]  ²⁵ tn The verbal form is the preterite with a vav (ו) consecutive, indicating result here.

[33:10]  ²⁶ tn Heb “for therefore I have seen your face like seeing the face of God and you have accepted me.”

[33:10]  sn This is an allusion to the preceding episode (32:22-31) in which Jacob saw the face of God and realized his prayer was answered.

[37:25]  ²⁷ tn Heb “lifted up their eyes.”

[37:25]  ²⁸ tn Heb “and they saw and look.” By the use of וְהִנֵּה (vÿhinneh, “and look”), the narrator invites the reader to see the event through the eyes of the brothers.

[37:25]  ²⁹ tn Heb “and their camels were carrying spices, balm, and myrrh, going to go down to Egypt.”

[33:14]  ³⁰ tn Heb “goings forth of the sun.”

[33:14]  ³¹ tn Heb “and from the harvest of the yield of.” This has been simplified in the translation to avoid redundancy.

[33:14]  ³² tn Heb “the moon.” Many English versions regard this as a reference to “months” (“moons”) rather than the moon itself (cf. NAB, NASB, NRSV, NLT).

[9:7]  ³³ tn Heb “look.”

[25:27]  ³⁴ tn Heb “blessing.”

[25:27]  ³⁵ tn Heb “are walking at the feet of.”

[25:1]  ³⁶ tc The LXX reads “Maon” here instead of “Paran,” perhaps because the following account of Nabal is said to be in Maon (v. 2). This reading is followed by a number of English versions (e.g., NAB, NIV, NCV, NLT). The MT, however, reads “Paran,” a location which would parallel this portion of David’s life with that of the nation Israel which also spent time in Paran (Num 10:12). Also, the desert of Paran was on the southern border of Judah’s territory and would be the most isolated location for hiding from Saul.

[4:21]  ³⁷ tn Or “glorifying.”

[10:25]  ³⁸ tn Grk “So it happened that when.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.

[10:25]  ³⁹ tn Grk “meeting him.” The participle συναντήσας (sunanthsa") has been translated as a finite verb due to requirements of contemporary English style.

[10:25]  ⁴⁰ tn Grk “falling at his feet, worshiped.” The participle πεσών (peswn) has been translated as a finite verb due to requirements of contemporary English style.

[10:25]  ⁴¹ sn When Cornelius worshiped Peter, it showed his piety and his respect for Peter, but it was an act based on ignorance, as Peter’s remark in v. 26 indicates.

[10:1]  ⁴² sn Caesarea was a city on the coast of Palestine south of Mount Carmel (not Caesarea Philippi). It was known as “Caesarea by the sea” (BDAG 499 s.v. Καισάρεια 2). Largely Gentile, it was a center of Roman administration and the location of many of Herod the Great’s building projects (Josephus, Ant. 15.9.6 [15.331-341]).

[10:1]  map For location see Map2 C1; Map4 B3; Map5 F2; Map7 A1; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[10:1]  ⁴³ sn A centurion was a noncommissioned officer in the Roman army or one of the auxiliary territorial armies, commanding a centuria of (nominally) 100 men. The responsibilities of centurions were broadly similar to modern junior officers, but there was a wide gap in social status between them and officers, and relatively few were promoted beyond the rank of senior centurion. The Roman troops stationed in Judea were auxiliaries, who would normally be rewarded with Roman citizenship after 25 years of service. Some of the centurions may have served originally in the Roman legions (regular army) and thus gained their citizenship at enlistment. Others may have inherited it, like Paul.

[10:1]  ⁴⁴ sn A cohort was a Roman military unit of about 600 soldiers, one-tenth of a legion (BDAG 936 s.v. σπεῖρα). The Italian Cohort has been identified as cohors II Italica which is known to have been stationed in Syria in a.d. 88.

[15:19]  ⁴⁵ tn Or “I have decided,” “I think.” The verb κρίνω (krinw) has a far broader range of meaning than the often-used English verb “judge.” BDAG 568 s.v. κρίνω 3 places this use in Acts 15:19 in the category “judge, think, consider, look upon” followed by double accusative of object and predicate. However, many modern translations give the impression that a binding decision is being handed down by James: “it is my judgment” (NASB, NIV); “I have reached the decision” (NRSV). L&N 22.25, on the other hand, translate the phrase here “I think that we should not cause extra difficulty for those among the Gentiles.” This gives more the impression of an opinion than a binding decision. The resolution of this lies not so much in the lexical data as in how one conceives James’ role in the leadership of the Jerusalem church, plus the dynamics of the specific situation where the issue of Gentile inclusion in the church was being discussed. The major possibilities are: (1) James is handing down a binding decision to the rest of the church as the one who has ultimate authority to decide this matter; (2) James is offering his own personal opinion in the matter, which is not binding on the church; (3) James is voicing a consensus opinion of all the apostles and elders, although phrasing it as if it were his own; (4) James is making a suggestion to the rest of the leadership as to what course they should follow. In light of the difficulty in reconstructing the historical situation in detail, it is best to use a translation which maintains as many of the various options as possible. For this reason the translation “Therefore I conclude” has been used, leaving open the question whether in reaching this conclusion James is speaking only for himself or for the rest of the leadership.

[15:19]  ⁴⁶ tn Or “trouble.” This term is a NT hapax legomenon (BDAG 775 s.v. παρενοχλέω).

[15:19]  ⁴⁷ tn Or “among the nations” (in Greek the word for “nation” and “Gentile” is the same).

[15:2]  ⁴⁸ tn Grk “no little argument and debate” (an idiom).

[15:2]  ⁴⁹ tn Grk “they”; the referent (the church, or the rest of the believers at Antioch) has been specified to avoid confusion with the Judaizers mentioned in the preceding clause.

[15:2]  ⁵⁰ tn Grk “go up to,” but in this context a meeting is implied.

[15:2]  ⁵¹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[15:2]  ⁵² tn Or “point of controversy.” It is unclear whether this event parallels Gal 2:1-10 or that Gal 2 fits with Acts 11:30. More than likely Gal 2:1-10 is to be related to Acts 11:30.

[8:8]  ⁵³ tn Grk “and there came about,” but this is somewhat awkward in English.

[8:8]  ⁵⁴ sn Great joy. The reason for eschatological joy was that such events pointed to God’s decisive deliverance (Luke 7:22-23). Note how the acts of healing extend beyond the Twelve here.

[16:8]  ⁵⁵ tn Although the normal meaning for παρέρχομαι (parercomai) is “pass by, go by,” it would be difficult to get to Troas from where Paul and his companions were without going through rather than around Mysia. BDAG 776 s.v. παρέρχομαι 6 list some nonbiblical examples of the meaning “go through, pass through,” and give that meaning for the usage here.

[16:8]  ⁵⁶ sn Mysia was a province in northwest Asia Minor.

[16:8]  ⁵⁷ sn Troas was a port city (and surrounding region) on the northwest coast of Asia Minor, near ancient Troy.

[20:12]  ⁵⁸ tn Grk “were not to a moderate degree” (an idiom). L&N 78.11 states: “μετρίως: a moderate degree of some activity or state – ‘moderately, to a moderate extent.’ ἤγαγον δὲ τὸν παῖδα ζῶντα, καὶ παρεκλήθησαν οὐ μετρίωθς ‘they took the young man home alive and were greatly comforted’ Ac 20:12. In Ac 20:12 the phrase οὐ μετρίως, literally ‘not to a moderate degree,’ is equivalent to a strong positive statement, namely, ‘greatly’ or ‘to a great extent.’”

[68:29]  ⁵⁹ tn Heb “Be strong, O God, [you] who have acted for us, from your temple in Jerusalem.”

[68:29]  map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[72:10]  ⁶⁰ sn Tarshish was a distant western port, the precise location of which is uncertain.

[72:10]  ⁶¹ sn Sheba was located in Arabia.

[72:10]  ⁶² sn Seba was located in Africa.

[76:11]  ⁶³ tn The phrase “all those who surround him” may refer to the surrounding nations (v. 12 may favor this), but in Ps 89:7 the phrase refers to God’s heavenly assembly.

[17:18]  ⁶⁴ tn Heb “heart”; KJV, ASV “a man void of understanding”; NIV “a man lacking in judgment.”

[17:18]  ⁶⁵ tn The phrase “in pledge” is supplied for the sake of clarification.

[17:18]  ⁶⁶ tn The line uses the participle עֹרֵב (’orev) with its cognate accusative עֲרֻבָּה (’arubah), “who pledges a pledge.”

[17:18]  ⁶⁷ sn It is foolish to pledge security for someone’s loans (e.g., Prov 6:1-5).

[18:16]  ⁶⁸ sn The Hebrew term translated “gift” is a more general term than “bribe” (שֹׁחַד, shokhad), used in 17:8, 23. But it also has danger (e.g., 15:27; 21:14), for by giving gifts one might learn how influential they are and use them for bribes. The proverb simply states that a gift can expedite matters.

[18:16]  ⁶⁹ sn The two verbs here show a progression, helping to form the synthetic parallelism. The gift first “makes room” (יַרְחִיב, yarkhiv) for the person, that is, extending a place for him, and then “ushers him in” (יַנְחֵנּוּ, yakhenu) among the greats.

[19:6]  ⁷⁰ tn The verb יְחַלּוּ (yÿkhalu) is a Piel imperfect of חָלָה (khalah) meaning “to seek favor; to entreat favor; to mollify; to appease”; cf. NIV “curry favor.” It literally means “making the face of someone sweet or pleasant,” as in stroking the face. To “entreat the favor” of someone is to induce him to show favor; the action aims at receiving gifts, benefits, or any other kind of success.

[19:6]  sn The Hebrew verb translated “entreat the favor” is often used to express prayer when God is the one whose favor is being sought; here it is the prince who can grant requests.

[19:6]  ⁷¹ tn Heb “the face of a generous man”; ASV “the liberal man.” The term “face” is a synecdoche of part (= face) for the whole (= person).

[19:6]  ⁷² sn The proverb acknowledges the fact of life; but it also reminds people of the value of gifts in life, especially in business or in politics.

[19:6]  ⁷³ tn Heb “a man of gifts.” This could be (1) attributive genitive: a man characterized by giving gifts or (2) objective genitive: a man who gives gifts (IBHS 146 §9.5.2b).

[21:14]  ⁷⁴ sn The synonymous parallelism joins the more neutral term “gift” with the more specific “bribe.” D. Kidner notes that this underscores how hard it is to tell the difference between them, especially since they accomplish similar things (Proverbs [TOTC], 143).

[21:14]  ⁷⁵ tn The word כָּפָה (kafah) occurs only here; it means “to subdue,” but in New Hebrew it means “to overturn; to compel.” The BHS editors suggest a change to כָּבָה (kavah), “to be quenched,” based on Symmachus and Tg. Prov 21:14, but there is no substantial improvement in the text’s meaning with such a change.

[21:14]  ⁷⁶ tn Heb “a bribe in the bosom” (so NASB). This refers to a gift hidden in the folds of the garment, i.e., given secretly (cf. NIV “a bribe concealed in the cloak”).

[21:14]  ⁷⁷ tn The repetition of the term “subdues” in the second line is supplied in the translation.

[21:14]  ⁷⁸ tc The LXX offers a moralizing translation not too closely tied to the MT: “he who withholds a gift stirs up violent wrath.”

[27:17]  ⁷⁹ sn The location is mentioned in Judg 11:33.