Genesis 24:22

24:22 After the camels had finished drinking, the man took out a gold nose ring weighing a beka ¹  and two gold bracelets weighing ten shekels ²  and gave them to her. ³ 

Genesis 24:47

24:47 Then I asked her, ‘Whose daughter are you?’ She replied, ‘The daughter of Bethuel the son of Nahor, whom Milcah bore to Nahor.’ ⁴  I put the ring in her nose and the bracelets on her wrists.

Genesis 24:53

24:53 Then he ⁵  brought out gold, silver jewelry, and clothing and gave them to Rebekah. He also gave valuable gifts to her brother and to her mother.

Exodus 3:22

3:22 Every ⁶  woman will ask her neighbor and the one who happens to be staying ⁷  in her house for items of silver and gold ⁸  and for clothing. You will put these articles on your sons and daughters – thus you will plunder Egypt!” ⁹ 

Exodus 32:2

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.” ¹⁰ 

Exodus 33:4

33:4 When the people heard this troubling word ¹¹  they mourned; ¹²  no one put on his ornaments.

Exodus 35:22

35:22 They came, men and women alike, ¹³  all who had willing hearts. They brought brooches, earrings, rings and ornaments, all kinds of gold jewelry, ¹⁴  and everyone came who waved ¹⁵  a wave offering of gold to the Lord.

Exodus 38:8

38:8 He made the large basin of bronze and its pedestal of bronze from the mirrors of the women who served ¹⁶  at the entrance of the tent of meeting.

Exodus 38:2

38:2 He made its horns on its four corners; its horns were part of it, ¹⁷  and he overlaid it with bronze.

Exodus 9:30

9:30 But as for you ¹⁸  and your servants, I know that you do not yet fear ¹⁹  the Lord God.”

Esther 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, ²⁰  opposite the king’s quarters. ²¹  The king was sitting on his royal throne in the palace, opposite the entrance. ²² 

Psalms 45:9

45:9 Princesses ²³  are among your honored guests, ²⁴ 

your bride ²⁵  stands at your right hand, wearing jewelry made with gold from Ophir. ²⁶ 

Isaiah 3:18-24

3:18 ²⁷ At that time ²⁸  the sovereign master will remove their beautiful ankle jewelry, ²⁹  neck ornaments, crescent shaped ornaments, 3:19 earrings, bracelets, veils, 3:20 headdresses, ankle ornaments, sashes, sachets, ³⁰  amulets, 3:21 rings, nose rings, 3:22 festive dresses, robes, shawls, purses, 3:23 garments, vests, head coverings, and gowns. ³¹ 

3:24 A putrid stench will replace the smell of spices, ³² 

a rope will replace a belt,

baldness will replace braided locks of hair,

a sackcloth garment will replace a fine robe,

and a prisoner’s brand will replace beauty.

Isaiah 52:1

52:1 Wake up! Wake up!

Clothe yourself with strength, O Zion!

Put on your beautiful clothes,

O Jerusalem, ³³  holy city!

For uncircumcised and unclean pagans

will no longer invade you.

Isaiah 61:10

61:10 I ³⁴  will greatly rejoice ³⁵  in the Lord;

I will be overjoyed because of my God. ³⁶ 

For he clothes me in garments of deliverance;

he puts on me a robe symbolizing vindication. ³⁷ 

I look like a bridegroom when he wears a turban as a priest would;

I look like a bride when she puts on her jewelry. ³⁸ 

Jeremiah 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.

Jeremiah 4:30

4:30 And you, Zion, city doomed to destruction, ³⁹ 

you accomplish nothing ⁴⁰  by wearing a beautiful dress, ⁴¹ 

decking yourself out in jewels of gold,

and putting on eye shadow! ⁴² 

You are making yourself beautiful for nothing.

Your lovers spurn you.

They want to kill you. ⁴³ 

Ezekiel 16:7-13

16:7 I made you plentiful like sprouts in a field; you grew tall and came of age so that you could wear jewelry. Your breasts had formed and your hair had grown, but you were still naked and bare.

16:8 “‘Then I passed by you and watched you, noticing ⁴⁴  that you had reached the age for love. ⁴⁵  I spread my cloak ⁴⁶  over you and covered your nakedness. I swore a solemn oath to you and entered into a marriage covenant with you, declares the sovereign Lord, and you became mine.

16:9 “‘Then I bathed you in water, washed the blood off you, and anointed you with fragrant oil. 16:10 I dressed you in embroidered clothing and put fine leather sandals on your feet. I wrapped you with fine linen and covered you with silk. 16:11 I adorned you with jewelry. I put bracelets on your hands and a necklace around your neck. 16:12 I put a ring in your nose, earrings on your ears, and a beautiful crown on your head. 16:13 You were adorned with gold and silver, while your clothing was of fine linen, silk, and embroidery. You ate the finest flour, honey, and olive oil. You became extremely beautiful and attained the position of royalty.

Ezekiel 23:40

23:40 “They even sent for men from far away; when the messenger arrived, those men set out. ⁴⁷  For them you bathed, ⁴⁸  painted your eyes, and decorated yourself with jewelry.

[24:22]  ¹ sn A beka weighed about 5-6 grams (0.2 ounce).

[24:22]  ² sn A shekel weighed about 11.5 grams (0.4 ounce) although weights varied locally, so these bracelets weighed about 4 ounces (115 grams).

[24:22]  ³ tn The words “and gave them to her” are not in the Hebrew text, but are implied.

[24:47]  ⁴ tn Heb “whom Milcah bore to him.” The referent (Nahor) has been specified in the translation for clarity.

[24:53]  ⁵ tn Heb “the servant”; the noun has been replaced by the pronoun (“he”) in the translation for stylistic reasons.

[3:22]  ⁶ tn Heb “a woman,” one representing all.

[3:22]  ⁷ tn Heb “from the sojourner.” Both the “neighbor” and the “sojourner” (“one who happens to be staying in her house”) are feminine. The difference between them seems to be primarily that the second is temporary, “a lodger” perhaps or “visitor,” while the first has permanent residence.

[3:22]  ⁸ tn Heb “vessels of silver and vessels of gold.” These phrases both use genitives of material, telling what the vessels are made of.

[3:22]  ⁹ sn It is clear that God intended the Israelites to plunder the Egyptians, as they might a defeated enemy in war. They will not go out “empty.” They will “plunder” Egypt. This verb (וְנִצַּלְתֶּם [vÿnitsaltem] from נָצַל [natsal]) usually means “rescue, deliver,” as if plucking out of danger. But in this stem it carries the idea of plunder. So when the text says that they will ask (וְשָׁאֲלָה, vÿsha’alah) their neighbors for things, it implies that they will be making many demands, and the Egyptians will respond like a defeated nation before victors. The spoils that Israel takes are to be regarded as back wages or compensation for the oppression (see also Deut 15:13). See further B. Jacob, “The Gifts of the Egyptians, a Critical Commentary,” Journal of Reformed Judaism 27 (1980): 59-69; and T. C. Vriezen, “A Reinterpretation of Exodus 3:21-22 and Related Texts,” Ex Oriente Lux 23 (1975): 389-401.

[32:2]  ¹⁰ 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.

[33:4]  ¹¹ tn Or “bad news” (NAB, NCV).

[33:4]  ¹² sn The people would rather have risked divine discipline than to go without Yahweh in their midst. So they mourned, and they took off the ornaments. Such had been used in making the golden calf, and so because of their association with all of that they were to be removed as a sign of remorse.

[35:22]  ¹³ tn The expression in Hebrew is “men on/after the women,” meaning men with women, to ensure that it was clear that the preceding verse did not mean only men. B. Jacob takes it further, saying that the men came after the women because the latter had taken the initiative (Exodus, 1017).

[35:22]  ¹⁴ tn Heb “all gold utensils.”

[35:22]  ¹⁵ tn The verb could be translated “offered,” but it is cognate with the following noun that is the wave offering. This sentence underscores the freewill nature of the offerings people made. The word “came” is supplied from v. 21 and v. 22.

[38:8]  ¹⁶ sn The word for “serve” is not the ordinary one. It means “to serve in a host,” especially in a war. It appears that women were organized into bands and served at the tent of meeting. S. R. Driver thinks that this meant “no doubt” washing, cleaning, or repairing (Exodus, 391). But there is no hint of that (see 1 Sam 2:22; and see Ps 68:11 [12 Hebrew text]). They seem to have had more to do than what Driver said.

[38:2]  ¹⁷ tn Heb “its horns were from it,” meaning from the same piece.

[9:30]  ¹⁸ tn The verse begins with the disjunctive vav to mark a strong contrastive clause to what was said before this.

[9:30]  ¹⁹ tn The adverb טֶרֶם (terem, “before, not yet”) occurs with the imperfect tense to give the sense of the English present tense to the verb negated by it (GKC 314-15 §107.c). Moses is saying that he knew that Pharaoh did not really stand in awe of God, so as to grant Israel’s release, i.e., fear not in the religious sense but “be afraid of” God – fear “before” him (S. R. Driver, Exodus, 76).

[5:1]  ²⁰ tn Heb “of the house of the king”; NASB, NRSV “of the king’s palace.”

[5:1]  ²¹ 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]  ²² tn Heb “the entrance of the house” (so ASV).

[45:9]  ²³ tn Heb “daughters of kings.”

[45:9]  ²⁴ tn Heb “valuable ones.” The form is feminine plural.

[45:9]  ²⁵ tn This rare Hebrew noun apparently refers to the king’s bride, who will soon be queen (see Neh 2:6). The Aramaic cognate is used of royal wives in Dan 5:2-3, 23.

[45:9]  ²⁶ tn Heb “a consort stands at your right hand, gold of Ophir.”

[3:18]  ²⁷ sn The translation assumes that the direct quotation ends with v. 17. The introductory formula “in that day” and the shift from a poetic to prosaic style indicate that a new speech unit begins in v. 18.

[3:18]  ²⁸ tn Or “in that day” (KJV).

[3:18]  ²⁹ tn Or “the beauty of [their] ankle jewelry.”

[3:20]  ³⁰ tn Heb “houses of breath.” HALOT 124 s.v. בַּיִת defines them as “scent-bottles”; cf. NAB, NRSV “perfume boxes.”

[3:23]  ³¹ tn The precise meaning of many of the words in this list is uncertain.

[3:24]  ³² tn Heb “and it will be in place of spices there will be a stench.” The nouns for “spices” and “stench” are right next to each other in the MT for emphatic contrast. The verb that introduces this verse serves as a discourse particle and is untranslated; see note on “in the future” in 2:2.

[52:1]  ³³ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[61:10]  ³⁴ sn The speaker in vv. 10-11 is not identified, but it is likely that the personified nation (or perhaps Zion) responds here to the Lord’s promise of restoration.

[61:10]  ³⁵ tn The infinitive absolute appears before the finite verb for emphasis.

[61:10]  ³⁶ tn Heb “my being is happy in my God”; NAB “in my God is the joy of my soul.”

[61:10]  ³⁷ tn Heb “robe of vindication”; KJV, NASB, NIV, NRSV “robe of righteousness.”

[61:10]  ³⁸ tn Heb “like a bridegroom [who] acts like a priest [by wearing] a turban, and like a bride [who] wears her jewelry.” The words “I look” are supplied for stylistic reasons and clarification.

[4:30]  ³⁹ tn Heb “And you that are doomed to destruction.” The referent is supplied from the following context and the fact that Zion/Jerusalem represents the leadership which was continually making overtures to foreign nations for help.

[4:30]  ⁴⁰ tn Heb “What are you accomplishing…?” The rhetorical question assumes a negative answer, made clear by the translation in the indicative.

[4:30]  ⁴¹ tn Heb “clothing yourself in scarlet.”

[4:30]  ⁴² tn Heb “enlarging your eyes with antimony.” Antimony was a black powder used by women as eyeliner to make their eyes look larger.

[4:30]  ⁴³ tn Heb “they seek your life.”

[16:8]  ⁴⁴ tn The word הִנֵּה (hinneh, traditionally “behold”) indicates becoming aware of something and has been translated here as a participle.

[16:8]  ⁴⁵ tn See similar use of this term in Ezek 23:17; Prov 7:16; Song of Songs 4:10; 7:13.

[16:8]  ⁴⁶ tn Heb “wing” or “skirt.” The gesture symbolized acquiring a woman in early Arabia (similarly, see Deut 22:30; Ruth 3:9).

[23:40]  ⁴⁷ tn Heb “to whom a messenger was sent, and look, they came.” Foreign alliances are in view here.

[23:40]  ⁴⁸ tn The Hebrew verb form is feminine singular, indicating that Oholibah (Judah) is specifically addressed here. This address continues through verse 42a (note “her”), but then both sisters are described in verse 42b, where the feminine pronouns are again plural.