Kejadian 43:11

43:11 Then their father Israel said to them, “If it must be so, then do this: Take some of the best products of the land in your bags, and take a gift down to the man – a little balm and a little honey, spices and myrrh, pistachios and almonds.

Kejadian 43:1

The Second Journey to Egypt

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

1 Samuel 25:17-35

25:17 Now be aware of this, and see what you can do. For disaster has been planned for our lord and his entire household. ²  He is such a wicked person ³  that no one tells him anything!”

25:18 So Abigail quickly took two hundred loaves of bread, two containers ⁴  of wine, five prepared sheep, five seahs ⁵  of roasted grain, a hundred bunches of raisins, and two hundred lumps of pressed figs. She loaded them on donkeys 25:19 and said to her servants, “Go on ahead of me. I will come after you.” But she did not tell her husband Nabal.

25:20 Riding on her donkey, she went down under cover of the mountain. David and his men were coming down to meet her, and she encountered them. 25:21 Now David had been thinking, ⁶  “In vain I guarded everything that belonged to this man in the desert. I didn’t take anything from him. But he has repaid my good with evil. 25:22 God will severely punish David, ⁷  if I leave alive until morning even one male ⁸  from all those who belong to him!”

25:23 When Abigail saw David, she got down quickly from the donkey, threw herself down before David, and bowed to the ground. 25:24 Falling at his feet, she said, “My lord, I accept all the guilt! But please let your female servant speak with my lord! Please listen to the words of your servant! 25:25 My lord should not pay attention to this wicked man Nabal. He simply lives up to his name! His name means ‘fool,’ and he is indeed foolish! ⁹  But I, your servant, did not see the servants my lord sent. ¹⁰ 

25:26 “Now, my lord, as surely as the Lord lives and as surely as you live, it is the Lord who has kept you from shedding blood and taking matters into your own hands. Now may your enemies and those who seek to harm my lord be like Nabal. 25:27 Now let this present ¹¹  that your servant has brought to my lord be given to the servants who follow ¹²  my lord. 25:28 Please forgive the sin of your servant, for the Lord will certainly establish the house of my lord, because my lord fights the battles of the Lord. May no evil be found in you all your days! 25:29 When someone sets out to chase you and to take your life, the life of my lord will be wrapped securely in the bag ¹³  of the living by the Lord your God. But he will sling away the lives of your enemies from the sling’s pocket! 25:30 The Lord will do for my lord everything that he promised you, ¹⁴  and he will make ¹⁵  you a leader over Israel. 25:31 Your conscience will not be overwhelmed with guilt ¹⁶  for having poured out innocent blood and for having taken matters into your own hands. When the Lord has granted my lord success, ¹⁷  please remember your servant.”

25:32 Then David said to Abigail, “Praised ¹⁸  be the Lord, the God of Israel, who has sent you this day to meet me! 25:33 Praised be your good judgment! May you yourself be rewarded ¹⁹  for having prevented me this day from shedding blood and taking matters into my own hands! 25:34 Otherwise, as surely as the Lord, the God of Israel, lives – he who has prevented me from harming you – if you had not come so quickly to meet me, by morning’s light not even one male belonging to Nabal would have remained alive!” 25:35 Then David took from her hand what she had brought to him. He said to her, “Go back ²⁰  to your home in peace. Be assured that I have listened to you ²¹  and responded favorably.” ²² 

Ayub 42:8-9

42:8 So now take ²³  seven bulls and seven rams and go to my servant Job and offer a burnt offering for yourselves. And my servant Job will intercede ²⁴  for you, and I will respect him, ²⁵  so that I do not deal with you ²⁶  according to your folly, ²⁷  because you have not spoken about me what is right, as my servant Job has.” ²⁸ 

42:9 So they went, Eliphaz the Temanite, Bildad the Shuhite, and Zophar the Naamathite, and did just as the Lord had told them; and the Lord had respect for Job. ²⁹ 

Amsal 15:18

15:18 A quick-tempered person ³⁰  stirs up dissension,

but one who is slow to anger ³¹  calms ³²  a quarrel. ³³ 

Amsal 16:14

16:14 A king’s wrath ³⁴  is like ³⁵  a messenger of death, ³⁶ 

but a wise person appeases it. ³⁷ 

Amsal 21:14

21:14 A gift given ³⁸  in secret subdues ³⁹  anger,

and a bribe given secretly ⁴⁰  subdues ⁴¹  strong wrath. ⁴² 

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

[25:17]  ² tn Heb “all his house” (so ASV, NRSV); NAB, NLT “his whole family.”

[25:17]  ³ tn Heb “he is a son of worthlessness.”

[25:18]  ⁴ tn Heb “skins.”

[25:18]  ⁵ sn The seah was a dry measure equal to one-third of an ephah, or not quite eleven quarts.

[25:21]  ⁶ tn Heb “said.”

[25:22]  ⁷ tc Heb “Thus God will do to the enemies of David and thus he will add.” Most of the Old Greek ms tradition has simply “David,” with no reference to his enemies. In OT imprecations such as the one found in v. 22 it is common for the speaker to direct malediction toward himself as an indication of the seriousness with which he regards the matter at hand. In other words, the speaker invites on himself dire consequences if he fails to fulfill the matter expressed in the oath. However, in the situation alluded to in v. 22 the threat actually does not come to fruition due to the effectiveness of Abigail’s appeal to David in behalf of her husband Nabal. Instead, David is placated through Abigail’s intervention. It therefore seems likely that the reference to “the enemies of David” in the MT of v. 22 is the result of a scribal attempt to deliver David from the implied consequences of this oath. The present translation follows the LXX rather than the MT here.

[25:22]  ⁸ tn Heb “one who urinates against a wall” (also in v. 34); KJV “any that pisseth against the wall.”

[25:25]  ⁹ tn Heb “and foolishness is with him.”

[25:25]  ¹⁰ tn Heb “my lord’s servants, whom you sent.”

[25:27]  ¹¹ tn Heb “blessing.”

[25:27]  ¹² tn Heb “are walking at the feet of.”

[25:29]  ¹³ tn Cf. KJV, NAB, NIV, NRSV “bundle”; NLT “treasure pouch.”

[25:30]  ¹⁴ tn Heb “according to all which he spoke, the good concerning you.”

[25:30]  ¹⁵ tn Heb “appoint.”

[25:31]  ¹⁶ tn Heb “and this will not be for you for staggering and for stumbling of the heart of my lord.”

[25:31]  ¹⁷ tn Heb “and the Lord will do well for my lord.”

[25:32]  ¹⁸ tn Heb “blessed” (also in vv. 33, 39).

[25:33]  ¹⁹ tn Heb “blessed.”

[25:35]  ²⁰ tn Heb “up.”

[25:35]  ²¹ tn Heb “your voice.”

[25:35]  ²² tn Heb “I have lifted up your face.”

[42:8]  ²³ tn The imperatives in this verse are plural, so all three had to do this together.

[42:8]  ²⁴ tn The verb “pray” is the Hitpael from the root פָּלַל (palal). That root has the main idea of arbitration; so in this stem it means “to seek arbitration [for oneself],” or “to pray,” or “to intercede.”

[42:8]  ²⁵ tn Heb “I will lift up his face,” meaning, “I will regard him.”

[42:8]  ²⁶ tn This clause is a result clause, using the negated infinitive construct.

[42:8]  ²⁷ tn The word “folly” can also be taken in the sense of “disgrace.” If the latter is chosen, the word serves as the direct object. If the former, then it is an adverbial accusative.

[42:8]  ²⁸ sn The difference between what they said and what Job said, therefore, has to do with truth. Job was honest, spoke the truth, poured out his complaints, but never blasphemed God. For his words God said he told the truth. He did so with incomplete understanding, and with all the impatience and frustration one might expect. Now the friends, however, did not tell what was right about God. They were not honest; rather, they were self-righteous and condescending. They were saying what they thought should be said, but it was wrong.

[42:9]  ²⁹ tn The expression “had respect for Job” means God answered his prayer.

[15:18]  ³⁰ tn Heb “a man of wrath”; KJV, ASV “a wrathful man.” The term “wrath” functions as an attributive genitive: “an angry person.” He is contrasted with the “slow of anger,” so he is a “quick-tempered person” (cf. NLT “a hothead”).

[15:18]  ³¹ tn Heb “slow of anger.” The noun “anger” functions as a genitive of specification: slow in reference to anger, that is, slow to get angry, patient.

[15:18]  ³² tn The Hiphil verb יַשְׁקִיט (yashqit) means “to cause quietness; to pacify; to allay” the strife or quarrel (cf. NAB “allays discord”). This type of person goes out of his way to keep things calm and minimize contention; his opposite thrives on disagreement and dispute.

[15:18]  ³³ sn The fact that רִיב (riv) is used for “quarrel; strife” strongly implies that the setting is the courtroom or other legal setting (the gates of the city). The hot-headed person is eager to turn every disagreement into a legal case.

[16:14]  ³⁴ sn This proverb introduces the danger of becoming a victim of the king’s wrath (cf. CEV “if the king becomes angry, someone may die”). A wise person knows how to pacify the unexpected and irrational behavior of a king. The proverb makes the statement, and then gives the response to the subject.

[16:14]  ³⁵ tn The comparative “like” does not appear in the Hebrew text, but is implied by the metaphor; it is supplied for the sake of clarity.

[16:14]  ³⁶ tn The expression uses an implied comparison, comparing “wrath” to a messenger because it will send a message. The qualification is “death,” an objective genitive, meaning the messenger will bring death, or the message will be about death. E.g., 1 Kgs 2:25, 29-34 and 46. Some have suggested a comparison with the two messengers of Baal to the god Mot (“Death”) in the Ugaritic tablets (H. L. Ginsberg, “Baal’s Two Messengers,” BASOR 95 [1944]: 25-30). If there is an allusion, it is a very slight one. The verse simply says that the king’s wrath threatens death.

[16:14]  ³⁷ tn The verb is כָּפַּר (kapar), which means “to pacify; to appease” and “to atone; to expiate” in Levitical passages. It would take a wise person to know how to calm or pacify the wrath of a king – especially in the ancient Near East.

[21:14]  ³⁸ 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]  ³⁹ 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]  ⁴⁰ 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]  ⁴¹ tn The repetition of the term “subdues” in the second line is supplied in the translation.

[21:14]  ⁴² tc The LXX offers a moralizing translation not too closely tied to the MT: “he who withholds a gift stirs up violent wrath.”