2 Korintus 8:12

8:12 For if the eagerness is present, the gift itself ¹  is acceptable according to whatever one has, not according to what he does not have.

2 Korintus 8:19

8:19 In addition, ²  this brother ³  has also been chosen by the churches as our traveling companion as we administer this generous gift ⁴  to the glory of the Lord himself and to show our readiness to help. ⁵ 

Keluaran 25:2

25:2 “Tell the Israelites to take ⁶  an offering ⁷  for me; from every person motivated by a willing ⁸  heart you ⁹  are to receive my offering.

Keluaran 25:2

25:2 “Tell the Israelites to take ¹⁰  an offering ¹¹  for me; from every person motivated by a willing ¹²  heart you ¹³  are to receive my offering.

1 Korintus 9:2

9:2 If I am not an apostle to others, at least I am to you, for you are the confirming sign ¹⁴  of my apostleship in the Lord.

[8:12]  ¹ tn The words “the gift itself” are not in the Greek text but are implied. Translators often supply an English phrase like “it is” (NASB) but in the context, Paul is clearly referring to the collection Titus was to oversee (2 Cor 8:4-7). Therefore there is no reason not to specify the referent (the gift) more narrowly for clarity.

[8:19]  ² tn Grk “gospel, and not only this, but.” Here a new sentence was started in the translation.

[8:19]  ³ tn Grk “he”; the referent (the brother mentioned in v. 18) has been specified in the translation for clarity.

[8:19]  ⁴ tn That is, the offering or collection being taken to assist impoverished Christians.

[8:19]  ⁵ tn The words “to help” are not in the Greek text but are implied (see L&N 25.68).

[25:2]  ⁶ tn The verb is וְיִקְחוּ (vÿyiqkhu), the Qal imperfect or jussive with vav; after the imperative “speak” this verb indicates the purpose or result: “speak…that they may take” and continues with the force of a command.

[25:2]  ⁷ tn The “offering” (תְּרוּמָה, tÿrumah) is perhaps better understood as a contribution since it was a freewill offering. There is some question about the etymology of the word. The traditional meaning of “heave-offering” derives from the idea of “elevation,” a root meaning “to be high” lying behind the word. B. Jacob says it is something sorted out of a mass of material and designated for a higher purpose (Exodus, 765). S. R. Driver (Exodus, 263) corrects the idea of “heave-offering” by relating the root to the Hiphil form of that root, herim, “to lift” or “take off.” He suggests the noun means “what is taken off” from a larger mass and so designated for sacred purposes. The LXX has “something taken off.”

[25:2]  ⁸ tn The verb יִדְּבֶנּוּ (yiddÿvennu) is related to the word for the “freewill offering” (נְדָבָה, nÿdavah). The verb is used of volunteering for military campaigns (Judg 5:2, 9) and the willing offerings for both the first and second temples (see 1 Chr 29:5, 6, 9, 14, 17).

[25:2]  ⁹ tn The pronoun is plural.

[25:2]  ¹⁰ tn The verb is וְיִקְחוּ (vÿyiqkhu), the Qal imperfect or jussive with vav; after the imperative “speak” this verb indicates the purpose or result: “speak…that they may take” and continues with the force of a command.

[25:2]  ¹¹ tn The “offering” (תְּרוּמָה, tÿrumah) is perhaps better understood as a contribution since it was a freewill offering. There is some question about the etymology of the word. The traditional meaning of “heave-offering” derives from the idea of “elevation,” a root meaning “to be high” lying behind the word. B. Jacob says it is something sorted out of a mass of material and designated for a higher purpose (Exodus, 765). S. R. Driver (Exodus, 263) corrects the idea of “heave-offering” by relating the root to the Hiphil form of that root, herim, “to lift” or “take off.” He suggests the noun means “what is taken off” from a larger mass and so designated for sacred purposes. The LXX has “something taken off.”

[25:2]  ¹² tn The verb יִדְּבֶנּוּ (yiddÿvennu) is related to the word for the “freewill offering” (נְדָבָה, nÿdavah). The verb is used of volunteering for military campaigns (Judg 5:2, 9) and the willing offerings for both the first and second temples (see 1 Chr 29:5, 6, 9, 14, 17).

[25:2]  ¹³ tn The pronoun is plural.

[9:2]  ¹⁴ tn Grk “the seal.”