Kejadian 24:30

24:30 When he saw the bracelets on his sister’s wrists and the nose ring ¹  and heard his sister Rebekah say, ²  “This is what the man said to me,” he went out to meet the man. There he was, standing ³  by the camels near the spring.

Keluaran 32:2-3

32:2 So Aaron said to them, “Break off the gold earrings that are on the ears of your wives, your sons, and your daughters, and bring them to me.” ⁴  32:3 So all ⁵  the people broke off the gold earrings that were on their ears and brought them to Aaron.

Ester 5:1

Esther Appeals to the King for Help

5:1 It so happened that on the third day Esther put on her royal attire and stood in the inner court of the palace, ⁶  opposite the king’s quarters. ⁷  The king was sitting on his royal throne in the palace, opposite the entrance. ⁸ 

Yeremia 2:32

2:32 Does a young woman forget to put on her jewels?

Does a bride forget to put on her bridal attire?

But my people have forgotten me

for more days than can even be counted.

Yeremia 2:1

The Lord Recalls Israel’s Earlier Faithfulness

2:1 The Lord spoke to me. He said:

Titus 2:9-10

2:9 Slaves ⁹  are to be subject to their own masters in everything, ¹⁰  to do what is wanted and not talk back, 2:10 not pilfering, but showing all good faith, ¹¹  in order to bring credit to ¹²  the teaching of God our Savior in everything.

Titus 2:1

Conduct Consistent with Sound Teaching

2:1 But as for you, communicate the behavior that goes with ¹³  sound teaching.

Pengkhotbah 3:3

3:3 A time to kill, and a time to heal;

a time to break down, and a time to build up;

Pengkhotbah 3:8

3:8 A time to love, and a time to hate;

a time for war, and a time for peace.

[24:30]  ¹ 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]  ² tn Heb “and when he heard the words of Rebekah his sister, saying.”

[24:30]  ³ 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.

[32:2]  ⁴ sn B. Jacob (Exodus, 937-38) argues that Aaron simply did not have the resolution that Moses did, and wanting to keep peace he gave in to the crowd. He also tries to explain that Aaron was wanting to show their folly through the deed. U. Cassuto also says that Aaron’s request for the gold was a form of procrastination, but that the people quickly did it and so he had no alternative but to go through with it (Exodus, 412). These may be right, since Aaron fully understood what was wrong with this, and what the program was all about. The text gives no strong indication to support these ideas, but there are enough hints from the way Aaron does things to warrant such a conclusion.

[32:3]  ⁵ tn This “all” is a natural hyperbole in the narrative, for it means the large majority of the people.

[5:1]  ⁶ tn Heb “of the house of the king”; NASB, NRSV “of the king’s palace.”

[5:1]  ⁷ tn Heb “the house of the king”; NASB “the king’s rooms”; NIV, NLT “the king’s hall.” This expression is used twice in this verse. In the first instance, it is apparently the larger palace complex that is in view, whereas in the second instance the expression seems to refer specifically to the quarters from which the king governed.

[5:1]  ⁸ tn Heb “the entrance of the house” (so ASV).

[2:9]  ⁹ tn See the note on the word “slave” in 1:1.

[2:9]  ¹⁰ tn Or “to be subject to their own masters, to do what is wanted in everything.”

[2:10]  ¹¹ tn Or “showing that genuine faith is productive.” At issue between these two translations is the force of ἀγαθήν (agaqhn): Is it attributive (as the text has it) or predicate (as in this note)? A number of considerations point in the direction of a predicate ἀγαθήν (e.g., separation from the noun πίστιν (pistin) by the verb, the possibility that the construction is an object-complement, etc.), though is not usually seen as an option in either translations or commentaries. Cf. ExSyn 188-89, 312-13, for a discussion. Contextually, it makes an intriguing statement, for it suggests a synthetic or synonymous parallel: “‘Slaves should be wholly subject to their masters…demonstrating that all [genuine] faith is productive, with the result [ecbatic ἵνα] that they will completely adorn the doctrine of God.’ The point of the text, then, if this understanding is correct, is an exhortation to slaves to demonstrate that their faith is sincere and results in holy behavior. If taken this way, the text seems to support the idea that saving faith does not fail, but even results in good works” (ExSyn 312-13). The translation of ἀγαθήν as an attributive adjective, however, also makes good sense.

[2:10]  ¹² tn Or “adorn,” “show the beauty of.”

[2:1]  ¹³ tn Grk “say what is fitting for sound teaching” (introducing the behavior called for in this chapter.).