Ulangan 15:10

15:10 You must by all means lend ¹  to him and not be upset by doing it, ²  for because of this the Lord your God will bless you in all your work and in everything you attempt.

Ayub 31:16-22

31:16 If I have refused to give the poor what they desired, ³ 

or caused the eyes of the widow to fail,

31:17 If I ate my morsel of bread myself,

and did not share any of it with orphans ⁴  –

31:18 but from my youth I raised the orphan ⁵  like a father,

and from my mother’s womb ⁶ 

I guided the widow! ⁷ 

31:19 If I have seen anyone about to perish for lack of clothing,

or a poor man without a coat,

31:20 whose heart did not bless me ⁸ 

as he warmed himself with the fleece of my sheep, ⁹ 

31:21 if I have raised my hand ¹⁰  to vote against the orphan,

when I saw my support in the court, ¹¹ 

31:22 then ¹²  let my arm fall from the shoulder, ¹³ 

let my arm be broken off at the socket. ¹⁴ 

Ayub 42:12

42:12 So the Lord blessed the second part of Job’s life more than the first. He had 14,000 sheep, 6,000 camels, 1,000 yoke of oxen, and 1,000 female donkeys.

Mazmur 41:1-3

Psalm 41 ¹⁵ 

For the music director; a psalm of David.

41:1 How blessed ¹⁶  is the one who treats the poor properly! ¹⁷ 

When trouble comes, ¹⁸  the Lord delivers him. ¹⁹ 

41:2 May the Lord protect him and save his life! ²⁰ 

May he be blessed ²¹  in the land!

Do not turn him over ²²  to his enemies! ²³ 

41:3 The Lord supports ²⁴  him on his sickbed;

you completely heal him from his illness. ²⁵ 

Mazmur 112:9

112:9 He generously gives ²⁶  to the needy;

his integrity endures. ²⁷ 

He will be vindicated and honored. ²⁸ 

Amsal 11:24-25

11:24 One person is generous ²⁹  and yet grows more wealthy, ³⁰ 

but another withholds more than he should ³¹  and comes to poverty. ³² 

11:25 A generous person ³³  will be enriched, ³⁴ 

and the one who provides water ³⁵  for others ³⁶  will himself be satisfied. ³⁷ 

Amsal 14:21

14:21 The one who despises his neighbor sins,

but whoever is kind to the needy is blessed.

Amsal 19:17

19:17 The one who is gracious ³⁸  to the poor lends ³⁹  to the Lord,

and the Lord ⁴⁰  will repay him ⁴¹  for his good deed. ⁴² 

Yesaya 32:8

32:8 An honorable man makes honorable plans;

his honorable character gives him security. ⁴³ 

Yesaya 58:7-11

58:7 I want you ⁴⁴  to share your food with the hungry

and to provide shelter for homeless, oppressed people. ⁴⁵ 

When you see someone naked, clothe him!

Don’t turn your back on your own flesh and blood! ⁴⁶ 

58:8 Then your light will shine like the sunrise; ⁴⁷ 

your restoration will quickly arrive; ⁴⁸ 

your godly behavior ⁴⁹  will go before you,

and the Lord’s splendor will be your rear guard. ⁵⁰ 

58:9 Then you will call out, and the Lord will respond;

you will cry out, and he will reply, ‘Here I am.’

You must ⁵¹  remove the burdensome yoke from among you

and stop pointing fingers and speaking sinfully.

58:10 You must ⁵²  actively help the hungry

and feed the oppressed. ⁵³ 

Then your light will dispel the darkness, ⁵⁴ 

and your darkness will be transformed into noonday. ⁵⁵ 

58:11 The Lord will continually lead you;

he will feed you even in parched regions. ⁵⁶ 

He will give you renewed strength, ⁵⁷ 

and you will be like a well-watered garden,

like a spring that continually produces water.

Lukas 6:35

6:35 But love your enemies, and do good, and lend, expecting nothing back. ⁵⁸  Then ⁵⁹  your reward will be great, and you will be sons ⁶⁰  of the Most High, ⁶¹  because he is kind to ungrateful and evil people. ⁶² 

Lukas 6:38

6:38 Give, and it will be given to you: A good measure, pressed down, shaken together, running over, ⁶³  will be poured ⁶⁴  into your lap. For the measure you use will be the measure you receive.” ⁶⁵ 

Lukas 14:13-14

14:13 But when you host an elaborate meal, ⁶⁶  invite the poor, the crippled, ⁶⁷  the lame, and ⁶⁸  the blind. ⁶⁹  14:14 Then ⁷⁰  you will be blessed, ⁷¹  because they cannot repay you, for you will be repaid ⁷²  at the resurrection of the righteous.”

Lukas 14:2

14:2 There ⁷³  right ⁷⁴  in front of him was a man suffering from dropsy. ⁷⁵ 

Kolose 1:6-8

1:6 that has come to you. Just as in the entire world this gospel ⁷⁶  is bearing fruit and growing, so it has also been bearing fruit and growing ⁷⁷  among you from the first day you heard it and understood the grace of God in truth. 1:7 You learned the gospel ⁷⁸  from Epaphras, our dear fellow slave ⁷⁹  – a ⁸⁰  faithful minister of Christ on our ⁸¹  behalf – 1:8 who also told us of your love in the Spirit.

Kolose 1:1

Salutation

1:1 From Paul, ⁸²  an apostle of Christ Jesus by the will of God, and Timothy our brother,

Yohanes 3:17-19

3:17 For God did not send his Son into the world to condemn the world, ⁸³  but that the world should be saved through him. 3:18 The one who believes in him is not condemned. ⁸⁴  The one who does not believe has been condemned ⁸⁵  already, because he has not believed in the name of the one and only ⁸⁶  Son of God. 3:19 Now this is the basis for judging: ⁸⁷  that the light has come into the world and people ⁸⁸  loved the darkness rather than the light, because their deeds were evil.

[15:10]  ¹ tn The Hebrew text uses the infinitive absolute for emphasis, which the translation indicates with “by all means.”

[15:10]  ² tc Heb “your heart must not be grieved in giving to him.” The LXX and Orig add, “you shall surely lend to him sufficient for his need,” a suggestion based on the same basic idea in v. 8. Such slavish adherence to stock phrases is without warrant in most cases, and certainly here.

[31:16]  ³ tn Heb “kept the poor from [their] desire.”

[31:17]  ⁴ tn Heb “and an orphan did not eat from it.”

[31:18]  ⁵ tn Heb “he grew up with me.” Several commentators have decided to change the pronoun to “I,” and make it causative.

[31:18]  ⁶ tn The expression “from my mother’s womb” is obviously hyperbolic. It is a way of saying “all his life.”

[31:18]  ⁷ tn Heb “I guided her,” referring to the widow mentioned in v. 16.

[31:20]  ⁸ tn The MT has simply “if his loins did not bless me.” In the conditional clause this is another protasis. It means, “if I saw someone dying and if he did not thank me for clothing them.” It is Job’s way of saying that whenever he saw a need he met it, and he received his share of thanks – which prove his kindness. G. R. Driver has it “without his loins having blessed me,” taking “If…not” as an Aramaism, meaning “except” (AJSL 52 [1935/36]: 164f.).

[31:20]  ⁹ tn This clause is interpreted here as a subordinate clause to the first half of the verse. It could also be a separate clause: “was he not warmed…?”

[31:21]  ¹⁰ tn The expression “raised my hand” refers to a threatening manner or gesture in the court rather than a threat of physical violence in the street. Thus the words “to vote” are supplied in the translation to indicate the setting.

[31:21]  ¹¹ tn Heb “gate,” referring to the city gate where judicial decisions were rendered in the culture of the time. The translation uses the word “court” to indicate this to the modern reader, who might not associate a city gate complex with judicial functions.

[31:22]  ¹² sn Here is the apodosis, the imprecation Job pronounces on himself if he has done any of these things just listed.

[31:22]  ¹³ tn The point is that if he has raised his arm against the oppressed it should be ripped off at the joint. The MT has “let fall my shoulder [כְּתֵפִי, kÿtefi] from the nape of the neck [or shoulder blade (מִשִּׁכְמָה, mishikhmah)].”

[31:22]  ¹⁴ tn The word קָנֶה (qaneh) is “reed; shaft; beam,” and here “shoulder joint.” All the commentaries try to explain how “reed” became “socket; joint.” This is the only place that it is used in such a sense. Whatever the exact explanation – and there seems to be no convincing view – the point of the verse is nonetheless clear.

[41:1]  ¹⁵ sn Psalm 41. The psalmist is confident (vv. 11-12) that the Lord has heard his request to be healed (vv. 4-10), and he anticipates the joy he will experience when the Lord intervenes (vv. 1-3). One must assume that the psalmist is responding to a divine oracle of assurance (see P. C. Craigie, Psalms 1-50 [WBC], 319-20). The final verse is a fitting conclusion to this psalm, but it is also serves as a fitting conclusion to the first “book” (or major editorial division) of the Psalter. Similar statements appear at or near the end of each of the second, third, and fourth “books” of the Psalter (see Pss 72:19, 89:52, and 106:48 respectively).

[41:1]  ¹⁶ tn The Hebrew noun is an abstract plural. The word often refers metonymically to the happiness that God-given security and prosperity produce (see Pss 1:1, 3; 2:12; 34:9; 65:4; 84:12; 89:15; 106:3; 112:1; 127:5; 128:1; 144:15).

[41:1]  ¹⁷ sn One who treats the poor properly. The psalmist is characterizing himself as such an individual and supplying a reason why God has responded favorably to his prayer. The Lord’s attitude toward the merciful mirrors their treatment of the poor.

[41:1]  ¹⁸ tn Heb “in the day of trouble” (see Ps 27:5).

[41:1]  ¹⁹ tn That is, the one who has been kind to the poor. The prefixed verbal form could be taken as jussive of prayer (“may the Lord deliver,” see v. 2), but the preceding parallel line is a declaration of fact, not a prayer per se. The imperfect can be taken here as future (“will deliver,” cf. NEB, NASB) or as generalizing (“delivers,” cf. NIV, NRSV). The parallel line, which has a generalizing tone, favors the latter. At the same time, though the psalmist uses a generalizing style here, he clearly has himself primarily in view.

[41:2]  ²⁰ tn The prefixed verbal forms are taken as jussives in the translation because the jussive is clearly used in the final line of the verse, suggesting that this is a prayer. The psalmist stops to pronounce a prayer of blessing on the godly individual envisioned in v. 1. Of course, he actually has himself primarily in view. He mixes confidence (vv. 1, 3) with petition (v. 2) because he stands in the interval between the word of assurance and the actual intervention by God.

[41:2]  ²¹ tc The translation follows the consonantal Hebrew text (Kethib), which has a Pual (passive) prefixed form, regarded here as a jussive. The Pual of the verb אָשַׁר (’ashar) also appears in Prov 3:18. The marginal reading (Qere) assumes a vav (ו) consecutive and Pual perfect. Some, with the support of the LXX, change the verb to a Piel (active) form with an objective pronominal suffix, “and may he bless him,” or “and he will bless him” (cf. NIV).

[41:2]  ²² tn The negative particle אַל (’al) before the prefixed verbal form indicates the verb is a jussive and the statement a prayer. Those who want to take v. 2 as a statement of confidence suggest emending the negative particle to לֹא (lo’), which is used with the imperfect. See the earlier note on the verbal forms in line one of this verse. According to GKC 322 §109.e, this is a case where the jussive is used rhetorically to “express that something cannot or should not happen.” In this case one might translate, “you will not turn him over to his enemies,” and take the preceding verbal forms as indicative in mood.

[41:2]  ²³ tn Heb “do not give him over to the desire of his enemies” (see Ps 27:12).

[41:3]  ²⁴ tn The prefixed verbal form could be taken as jussive, continuing the prayer of v. 2, but the parallel line in v. 3b employs the perfect, suggesting that the psalmist is again speaking in the indicative mood (see v. 1b). The imperfect can be understood as future or as generalizing (see v. 1).

[41:3]  ²⁵ tn Heb “all his bed you turn in his illness.” The perfect is used here in a generalizing sense (see v. 1) or in a rhetorical manner to emphasize that the healing is as good as done.

[112:9]  ²⁶ tn Heb “he scatters, he gives.”

[112:9]  ²⁷ tn Heb “stands forever.”

[112:9]  ²⁸ tn Heb “his horn will be lifted up in honor.” The horn of an ox underlies the metaphor (see Deut 33:17; 1 Kgs 22:11; Ps 92:10). The horn of the wild ox is frequently a metaphor for military strength; the idiom “exalt/lift up the horn” signifies military victory (see 1 Sam 2:10; Pss 89:17, 24; 92:10; Lam 2:17).

[11:24]  ²⁹ tn Heb “There is one who scatters.” The participle מְפַזֵּר (mÿfazzer, “one who scatters”) refers to charity rather than farming or investments (and is thus a hypocatastasis). Cf. CEV “become rich by being generous”).

[11:24]  ³⁰ tn Heb “increases.” The verb means that he grows even more wealthy. This is a paradox: Generosity determines prosperity in God’s economy.

[11:24]  ³¹ tn Heb “more than what is right.” This one is not giving enough, but saving for himself.

[11:24]  ³² tn Heb “comes to lack.” The person who withholds will come to the diminishing of his wealth. The verse uses hyperbole to teach that giving to charity does not make anyone poor, and neither does refusal to give ensure prosperity.

[11:25]  ³³ tn Heb “the soul of blessing.” The genitive functions attributively. “Blessing” refers to a gift (Gen 33:11) or a special favor (Josh 15:19). The term נֶפֶשׁ (nefesh, “soul”) functions as a synecdoche of part (= soul) for the whole (= person); see BDB 660 s.v. 4.

[11:25]  ³⁴ tn Heb “will grow fat.” Drawing on the standard comparison of fatness and abundance (Deut 32:15), the term means “become rich, prosperous.”

[11:25]  ³⁵ tn The verb מַרְוֶה (marveh, “to be saturated; to drink one’s fill”) draws a comparison between providing water for others with providing for those in need (e.g., Jer 31:25; Lam 3:15). The kind act will be reciprocated.

[11:25]  ³⁶ tn The phrase “for others” does not appear in the Hebrew but is implied by the causative Hiphil verb which normally takes a direct object; it is elided in the Hebrew for the sake of emphasis. It is supplied in the translation for the sake of clarity and smoothness.

[11:25]  ³⁷ tn This verb also means “to pour water,” and so continues the theme of the preceding participle: The one who gives refreshment to others will be refreshed. BDB 924 s.v. רָוָה lists the form יוֹרֶא (yore’) as a Hophal imperfect of רָוָה (ravah, the only occurrence) and translates it “will himself also be watered” (cf. KJV, ASV, NASB). But the verb looks very much like a Hiphil of the root יָרָא (yara’, “to shoot; to pour”). So the editors of BHS suggest יוּאָר (yu’ar).

[19:17]  ³⁸ sn The participle חוֹנֵן (khonen, “shows favor to”) is related to the word for “grace.” The activity here is the kind favor shown poor people for no particular reason and with no hope of repayment. It is literally an act of grace.

[19:17]  ³⁹ tn The form מַלְוֵה (malveh) is the Hiphil participle from לָוָה (lavah) in construct; it means “to cause to borrow; to lend.” The expression here is “lender of the Lord.” The person who helps the poor becomes the creditor of God.

[19:17]  ⁴⁰ tn Heb “he.” The referent of the 3rd person masculine singular pronoun is “the Lord” in the preceding line, which has been supplied here in the translation for clarity.

[19:17]  ⁴¹ sn The promise of reward does not necessarily mean that the person who gives to the poor will get money back; the rewards in the book of Proverbs involve life and prosperity in general.

[19:17]  ⁴² tn Heb “and his good deed will repay him.” The word גְּמֻלוֹ (gÿmulo) could be (1) the subject or (2) part of a double accusative of the verb. Understanding it as part of the double accusative makes better sense, for then the subject of the verb is God. How “his deed” could repay him is not immediately obvious.

[32:8]  ⁴³ tn Heb “and he upon honorable things stands.”

[58:7]  ⁴⁴ tn Heb “Is it not?” The rhetorical question here expects a positive answer, “It is!”

[58:7]  ⁴⁵ tn Heb “and afflicted [ones], homeless [ones] you should bring [into] a house.” On the meaning of מְרוּדִים (mÿrudim, “homeless”) see HALOT 633 s.v. *מָרוּד.

[58:7]  ⁴⁶ tn Heb “and from your flesh do not hide yourself.”

[58:8]  ⁴⁷ tn Heb “will burst out like the dawn.”

[58:8]  sn Light here symbolizes God’s favor and restored blessing, as the immediately following context makes clear.

[58:8]  ⁴⁸ tn Heb “prosper”; KJV “spring forth speedily.”

[58:8]  ⁴⁹ tn Or “righteousness.” Their godly behavior will be on display for all to see.

[58:8]  ⁵⁰ sn The nation will experience God’s protective presence.

[58:9]  ⁵¹ tn Heb “if you.” In the Hebrew text vv. 9b-10 are one long conditional sentence. The protasis (“if” clauses appear in vv. 9b-10a), with the apodosis (“then” clause) appearing in v. 10b.

[58:10]  ⁵² tn Heb “if you.” See the note on “you must” in v. 9b.

[58:10]  ⁵³ tn Heb “If you furnish for the hungry [with] your being, and the appetite of the oppressed you satisfy.”

[58:10]  ⁵⁴ tn Heb “will rise in the darkness.”

[58:10]  ⁵⁵ tn Heb “and your darkness [will be] like noonday.”

[58:11]  ⁵⁶ tn Heb “he will satisfy in parched regions your appetite.”

[58:11]  ⁵⁷ tn Heb “and your bones he will strengthen.”

[6:35]  ⁵⁸ tn Or “in return.”

[6:35]  ⁵⁹ tn Here καί (kai) has been translated as “then” to indicate the outcome or result. Because of the length and complexity of the Greek sentence, a new sentence was started in the translation at this point.

[6:35]  ⁶⁰ sn The character of these actions reflects the grace and kindness of God, bearing witness to a “line of descent” or relationship of the individual to God (sons of the Most High). There is to be a unique kind of ethic at work with disciples. Jesus refers specifically to sons here because in the ancient world sons had special privileges which were rarely accorded to daughters. However, Jesus is most likely addressing both men and women in this context, so women too would receive these same privileges.

[6:35]  ⁶¹ sn That is, “sons of God.”

[6:35]  ⁶² tn Or “to the ungrateful and immoral.” The word “people” is not in the Greek text, but is implied.

[6:38]  ⁶³ sn The background to the image pressed down, shaken together, running over is pouring out grain for measure in the marketplace. One often poured the grain into a container, shook it to level out the grain and then poured in some more. Those who are generous have generosity running over for them.

[6:38]  ⁶⁴ tn Grk “they will give”; that is, “pour.” The third person plural has been replaced by the passive in the translation.

[6:38]  ⁶⁵ tn Grk “by [the measure] with which you measure it will be measured back to you.”

[14:13]  ⁶⁶ tn This term, δοχή (doch), is a third term for a meal (see v. 12) that could also be translated “banquet, feast.”

[14:13]  ⁶⁷ sn Normally the term means crippled as a result of being maimed or mutilated (L&N 23.177).

[14:13]  ⁶⁸ tn Here “and” has been supplied between the last two elements in the series in keeping with English style.

[14:13]  ⁶⁹ sn This list of needy is like Luke 7:22. See Deut 14:28-29; 16:11-14; 26:11-13.

[14:14]  ⁷⁰ tn Here καί (kai) has been translated as “then” to indicate that this follows from the preceding action. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[14:14]  ⁷¹ sn You will be blessed. God notes and approves of such generosity.

[14:14]  ⁷² sn The passive verb will be repaid looks at God’s commendation.

[14:2]  ⁷³ tn Grk “And there.” Here καί (kai) has not been translated because of differences between Greek and English style.

[14:2]  ⁷⁴ tn Grk “behold.” The Greek word ἰδού (idou) at the beginning of this statement adds interest and emphasis (BDAG 468 s.v. 1). Here it has been translated as “right” in the phrase “right in front of him,” giving a similar effect of vividness in the translation.

[14:2]  ⁷⁵ sn The condition called dropsy involves swollen limbs resulting from the accumulation of fluid in the body’s tissues, especially the legs.

[1:6]  ⁷⁶ tn Grk “just as in the entire world it is bearing fruit.” The antecedent (“the gospel”) of the implied subject (“it”) of ἐστιν (estin) has been specified in the translation for clarity.

[1:6]  ⁷⁷ tn Though the participles are periphrastic with the present tense verb ἐστίν (estin), the presence of the temporal indicator “from the day” in the next clause indicates that this is a present tense that reaches into the past and should be translated as “has been bearing fruit and growing.” For a discussion of this use of the present tense, see ExSyn 519-20.

[1:7]  ⁷⁸ tn Or “learned it.” The Greek text simply has “you learned” without the reference to “the gospel,” but “the gospel” is supplied to clarify the sense of the clause. Direct objects were frequently omitted in Greek when clear from the context.

[1:7]  ⁷⁹ tn The Greek word translated “fellow slave” is σύνδουλος (sundoulo"); the σύν- prefix here denotes association. Though δοῦλος is normally translated “servant,” the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times…in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v.). The most accurate translation is “bondservant” (sometimes found in the ASV for δοῦλος), in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force.

[1:7]  ⁸⁰ tn The Greek text has “who (ὅς, Jos) is a faithful minister.” The above translation conveys the antecedent of the relative pronoun quite well and avoids the redundancy with the following substantival participle of v. 8, namely, “who told” (ὁ δηλώσας, Jo dhlwsa").

[1:7]  ⁸¹ tc ‡ Judging by the superior witnesses for the first person pronoun ἡμῶν (Jhmwn, “us”; Ì⁴⁶ א* A B D* F G 326* 1505 al) vs. the second person pronoun ὑμῶν (Jumwn, “you”; found in א² C D¹ Ψ 075 33 1739 1881 Ï lat sy co), ἡμῶν should be regarded as original. Although it is possible that ἡμῶν was an early alteration of ὑμῶν (either unintentionally, as dittography, since it comes seventeen letters after the previous ἡμῶν; or intentionally, to conform to the surrounding first person pronouns), this supposition is difficult to maintain in light of the varied and valuable witnesses for this reading. Further, the second person is both embedded in the verb ἐμάθετε (emaqete) and is explicit in v. 8 (ὑμῶν). Hence, the motivation to change to the first person pronoun is counterbalanced by such evidence. The second person pronoun may have been introduced unintentionally via homoioarcton with the ὑπέρ (Juper) that immediately precedes it. As well, the second person reading is somewhat harder for it seems to address Epaphras’ role only in relation to Paul and his colleagues, rather than in relation to the Colossians. Nevertheless, the decision must be based ultimately on external evidence (because the internal evidence can be variously interpreted), and this strongly supports ἡμῶν.

[1:1]  ⁸² tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[3:17]  ⁸³ sn That is, “to judge the world to be guilty and liable to punishment.”

[3:18]  ⁸⁴ tn Grk “judged.”

[3:18]  ⁸⁵ tn Grk “judged.”

[3:18]  ⁸⁶ tn See the note on the term “one and only” in 3:16.

[3:19]  ⁸⁷ tn Or “this is the reason for God judging,” or “this is how judgment works.”

[3:19]  ⁸⁸ tn Grk “and men,” but in a generic sense, referring to people of both genders (as “everyone” in v. 20 makes clear).