Kejadian 33:11

33:11 Please take my present ¹  that was brought to you, for God has been generous ²  to me and I have all I need.” ³  When Jacob urged him, he took it. ⁴ 

Kejadian 33:1

Jacob Meets Esau

33:1 Jacob looked up ⁵  and saw that Esau was coming ⁶  along with four hundred men. So he divided the children among Leah, Rachel, and the two female servants.

1 Samuel 25:18

25:18 So Abigail quickly took two hundred loaves of bread, two containers ⁷  of wine, five prepared sheep, five seahs ⁸  of roasted grain, a hundred bunches of raisins, and two hundred lumps of pressed figs. She loaded them on donkeys

1 Samuel 25:27

25:27 Now let this present ⁹  that your servant has brought to my lord be given to the servants who follow ¹⁰  my lord.

1 Samuel 25:2

David Marries Abigail the Widow of Nabal

25:2 There was a man in Maon whose business was in Carmel. This man was very wealthy; ¹¹  he owned three thousand sheep and a thousand goats. At that time he was shearing his sheep in Carmel.

Kolose 1:5

1:5 Your faith and love have arisen ¹²  from the hope laid up ¹³  for you in heaven, which you have heard about in the message of truth, the gospel ¹⁴ 

Ibrani 6:7

6:7 For the ground that has soaked up the rain that frequently falls on ¹⁵  it and yields useful vegetation for those who tend it receives a blessing from God.

Ibrani 6:1

6:1 Therefore we must progress beyond ¹⁶  the elementary ¹⁷  instructions about Christ ¹⁸  and move on ¹⁹  to maturity, not laying this foundation again: repentance from dead works and faith in God,

Pengkhotbah 3:9

Man is Ignorant of God’s Timing

3:9 What benefit can a worker ²⁰  gain from his toil? ²¹ 

[33:11]  ¹ tn Heb “blessing.” It is as if Jacob is trying to repay what he stole from his brother twenty years earlier.

[33:11]  ² tn Or “gracious,” but in the specific sense of prosperity.

[33:11]  ³ tn Heb “all.”

[33:11]  ⁴ tn Heb “and he urged him and he took.” The referent of the first pronoun in the sequence (“he”) has been specified as “Jacob” in the translation for clarity.

[33:1]  ⁵ tn Heb “and Jacob lifted up his eyes.”

[33:1]  ⁶ tn Or “and look, Esau was coming.” By the use of the particle הִנֵּה (hinneh, “look”), the narrator invites the reader to view the scene through Jacob’s eyes.

[25:18]  ⁷ tn Heb “skins.”

[25:18]  ⁸ sn The seah was a dry measure equal to one-third of an ephah, or not quite eleven quarts.

[25:27]  ⁹ tn Heb “blessing.”

[25:27]  ¹⁰ tn Heb “are walking at the feet of.”

[25:2]  ¹¹ tn Heb “great.”

[1:5]  ¹² 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]  ¹³ tn BDAG 113 s.v. ἀπόκειμαι 2 renders ἀποκειμένην (apokeimenhn) with the expression “reserved” in this verse.

[1:5]  ¹⁴ 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.

[6:7]  ¹⁵ tn Grk “comes upon.”

[6:1]  ¹⁶ tn Grk “Therefore leaving behind.” The implication is not of abandoning this elementary information, but of building on it.

[6:1]  ¹⁷ tn Or “basic.”

[6:1]  ¹⁸ tn Grk “the message of the beginning of Christ.”

[6:1]  ¹⁹ tn Grk “leaving behind…let us move on.”

[3:9]  ²⁰ tn The term הָעוֹשֶׂה (ha’oseh, article + Qal active participle ms from עָשַׂה, ’asah, “to do”) functions substantively (“the worker”); see BDB 794 s.v. עָשַׂה II.1. This is a figurative description of man (metonymy of association), and plays on the repetition of עָשַׂה (verb: “to do,” noun: “work”) throughout the passage. In the light of God’s orchestration of human affairs, man’s efforts cannot change anything. It refers to man in general with the article functioning in a generic sense (see IBHS 244-45 §13.5.1f; Joüon 2:511 §137.m).

[3:9]  ²¹ sn This rhetorical question is an example of negative affirmation, expecting a negative answer: “Man gains nothing from his toil!” (see E. W. Bullinger, Figures of Speech, 949-51). Any advantage that man might gain from his toil is nullified by his ignorance of divine providence.