Genesis 26:12

26:12 When Isaac planted in that land, he reaped in the same year a hundred times what he had sown, ¹  because the Lord blessed him. ² 

Genesis 41:47

41:47 During the seven years of abundance the land produced large, bountiful harvests. ³ 

Exodus 16:29

16:29 See, because the Lord has given you the Sabbath, that is why ⁴  he is giving you food for two days on the sixth day. Each of you stay where you are; ⁵  let no one ⁶  go out of his place on the seventh day.”

Deuteronomy 28:3

28:3 You will be blessed in the city and blessed in the field. ⁷ 

Deuteronomy 28:8

28:8 The Lord will decree blessing for you with respect to your barns and in everything you do – yes, he will bless you in the land he ⁸  is giving you.

Psalms 133:3

133:3 It is like the dew of Hermon, ⁹ 

which flows down upon the hills of Zion. ¹⁰ 

Indeed ¹¹  that is where the Lord has decreed

a blessing will be available – eternal life. ¹² 

Proverbs 10:22

10:22 The blessing ¹³  from the Lord ¹⁴  makes a person rich, ¹⁵ 

and he adds no sorrow ¹⁶  to ¹⁷  it.

Proverbs 10:2

10:2 Treasures gained by wickedness ¹⁸  do not profit,

but righteousness ¹⁹  delivers from mortal danger. ²⁰ 

Colossians 1:10

1:10 so that you may live ²¹  worthily of the Lord and please him in all respects ²²  – bearing fruit in every good deed, growing in the knowledge of God,

[26:12]  ¹ tn Heb “a hundredfold.”

[26:12]  ² tn This final clause explains why Isaac had such a bountiful harvest.

[41:47]  ³ tn Heb “brought forth by handfuls.”

[16:29]  ⁴ sn Noting the rabbinic teaching that the giving of the Sabbath was a sign of God’s love – it was accomplished through the double portion on the sixth day – B. Jacob says, “God made no request unless He provided the means for its execution” (Exodus, 461).

[16:29]  ⁵ tn Heb “remain, a man where he is.”

[16:29]  ⁶ tn Or “Let not anyone go” (see GKC 445 §138.d).

[28:3]  ⁷ tn Or “in the country” (so NAB, NIV, NLT). This expression also occurs in v. 15.

[28:8]  ⁸ tn Heb “the Lord your God.” Because English would not typically reintroduce the proper name following a relative pronoun (“he will bless…the Lord your God is giving”), the pronoun (“he”) has been employed here in the translation.

[133:3]  ⁹ sn Hermon refers to Mount Hermon, located north of Israel.

[133:3]  ¹⁰ sn The hills of Zion are those surrounding Zion (see Pss 87:1; 125:2). The psalmist does not intend to suggest that the dew from Mt. Hermon in the distant north actually flows down upon Zion. His point is that the same kind of heavy dew that replenishes Hermon may also be seen on Zion’s hills. See A. Cohen, Psalms (SoBB), 439. “Dew” here symbolizes divine blessing, as the next line suggests.

[133:3]  ¹¹ tn Or “for.”

[133:3]  ¹² tn Heb “there the Lord has commanded the blessing, life forever.”

[10:22]  ¹³ tn The term בְּרָכָּה (bÿrakhah, “blessing”) refers to a gift, enrichment or endowment from the Lord.

[10:22]  ¹⁴ tn Heb “of the Lord.” The term יְהוָה (yÿhvah, “the Lord”) functions here as a genitive of source.

[10:22]  ¹⁵ tn Heb “makes rich” (so NASB); NAB “brings wealth.” The direct object “a person” does not appear in the Hebrew but is implied by the Hiphil verb; it is supplied in the translation.

[10:22]  ¹⁶ tn Heb “toil.” The noun עֶצֶב (’etsev) has a basic two-fold range of meanings: (1) “toil; labor” which produces pain and sorrow, and (2) “pain; sorrow” which is the result of toil and labor (BDB 780 s.v.). This is the word used of the curse of “toil” in man’s labor (Gen 3:17) and the “pain” in the woman’s child-bearing (Gen 3:16). God’s blessing is pure and untarnished – it does not bring physical pain or emotional sorrow.

[10:22]  ¹⁷ tn Heb “with.”

[10:2]  ¹⁸ tn Heb “treasures of wickedness” (so KJV, ASV); NASB “Ill-gotten gains”; TEV “Wealth that you get by dishonesty.”

[10:2]  ¹⁹ sn The term “righteousness” here means honesty (cf. TEV). Wealth has limited value even if gained honestly; but honesty delivers from mortal danger.

[10:2]  ²⁰ tn Heb “death.” This could refer to literal death, but it is probably figurative here for mortal danger or ruin.

[1:10]  ²¹ tn The infinitive περιπατῆσαι (peripathsai, “to walk, to live, to live one’s life”) is best taken as an infinitive of purpose related to “praying” (προσευχόμενοι, proseucomenoi) and “asking” (αἰτούμενοι, aitoumenoi) in v. 9 and is thus translated as “that you may live.”

[1:10]  ²² tn BDAG 129 s.v. ἀρεσκεία states that ἀρεσκείαν (areskeian) refers to a “desire to please εἰς πᾶσαν ἀ. to please (the Lord) in all respects Col 1:10.”