Kolose 2:18

2:18 Let no one who delights in humility and the worship of angels pass judgment on you. That person goes on at great lengths ¹  about what he has supposedly seen, but he is puffed up with empty notions by his fleshly mind. ² 

Kejadian 15:1

The Cutting of the Covenant

15:1 After these things the word of the Lord came to Abram in a vision: “Fear not, Abram! I am your shield ³  and the one who will reward you in great abundance.” ⁴ 

Rut 2:12

2:12 May the Lord reward your efforts! ⁵  May your acts of kindness be repaid fully ⁶  by the Lord God of Israel, from whom you have sought protection!” ⁷ 

Amsal 11:18

11:18 The wicked person ⁸  earns ⁹  deceitful wages, ¹⁰ 

but the one who sows ¹¹  righteousness reaps ¹²  a genuine ¹³  reward. ¹⁴ 

Matius 5:12

5:12 Rejoice and be glad because your reward is great in heaven, for they persecuted the prophets before you in the same way.

Matius 5:46

5:46 For if you love those who love you, what reward do you have? Even the tax collectors ¹⁵  do the same, don’t they?

Matius 6:1-2

Pure-hearted Giving

6:1 “Be ¹⁶  careful not to display your righteousness merely to be seen by people. ¹⁷  Otherwise you have no reward with your Father in heaven. 6:2 Thus whenever you do charitable giving, ¹⁸  do not blow a trumpet before you, as the hypocrites do in synagogues ¹⁹  and on streets so that people will praise them. I tell you the truth, ²⁰  they have their reward.

Matius 6:5

Private Prayer

6:5 “Whenever you pray, do not be like the hypocrites, because they love to pray while standing in synagogues ²¹  and on street corners so that people can see them. Truly I say to you, they have their reward.

Matius 6:16

Proper Fasting

6:16 “When ²²  you fast, do not look sullen like the hypocrites, for they make their faces unattractive ²³  so that people will see them fasting. I tell you the truth, ²⁴  they have their reward.

Matius 10:41

10:41 Whoever receives a prophet in the name of a prophet will receive a prophet’s reward. Whoever ²⁵  receives a righteous person in the name of a righteous person will receive a righteous person’s reward.

Lukas 6:35

6:35 But love your enemies, and do good, and lend, expecting nothing back. ²⁶  Then ²⁷  your reward will be great, and you will be sons ²⁸  of the Most High, ²⁹  because he is kind to ungrateful and evil people. ³⁰ 

Lukas 14:14

14:14 Then ³¹  you will be blessed, ³²  because they cannot repay you, for you will be repaid ³³  at the resurrection of the righteous.”

Roma 2:6-7

2:6 He ³⁴  will reward ³⁵  each one according to his works: ³⁶  2:7 eternal life to those who by perseverance in good works seek glory and honor and immortality,

Roma 4:4-5

4:4 Now to the one who works, his pay is not credited due to grace but due to obligation. ³⁷  4:5 But to the one who does not work, but believes in the one who declares the ungodly righteous, ³⁸  his faith is credited as righteousness.

Roma 4:1

The Illustration of Justification

4:1 What then shall we say that Abraham, our ancestor according to the flesh, ³⁹  has discovered regarding this matter? ⁴⁰ 

Kolose 3:8

3:8 But now, put off all such things ⁴¹  as anger, rage, malice, slander, abusive language from your mouth.

Kolose 1:17-18

1:17 He himself is before all things and all things are held together ⁴²  in him.

1:18 He is the head of the body, the church, as well as the beginning, the firstborn ⁴³  from among the dead, so that he himself may become first in all things. ⁴⁴ 

Efesus 6:8

6:8 because you know that each person, whether slave or free, if he does something good, this ⁴⁵  will be rewarded by the Lord.

Ibrani 9:15

9:15 And so he is the mediator ⁴⁶  of a new covenant, so that those who are called may receive the eternal inheritance he has promised, ⁴⁷  since he died ⁴⁸  to set them free from the violations committed under the first covenant.

Ibrani 10:35

10:35 So do not throw away your confidence, because it ⁴⁹  has great reward.

Ibrani 11:6

11:6 Now without faith it is impossible to please him, for the one who approaches God must believe that he exists and that he rewards those who seek him.

[2:18]  ¹ tn For the various views on the translation of ἐμβατεύων (embateuwn), see BDAG 321 s.v. ἐμβατεύω 4. The idea in this context seems to be that the individual in question loves to talk on and on about his spiritual experiences, but in reality they are only coming out of his own sinful flesh.

[2:18]  ² tn Grk “by the mind of his flesh.” In the translation above, σαρκός (sarkos) is taken as an attributive genitive. The phrase could also be translated “by his sinful thoughts,” since it appears that Paul is using σάρξ (sarx, “flesh”) here in a morally negative way.

[15:1]  ³ sn The noun “shield” recalls the words of Melchizedek in 14:20. If God is the shield, then God will deliver. Abram need not fear reprisals from those he has fought.

[15:1]  ⁴ tn Heb “your reward [in] great abundance.” When the phrase הַרְבּה מְאֹדֵ (harbeh mÿod) follows a noun it invariably modifies the noun and carries the nuance “very great” or “in great abundance.” (See its use in Gen 41:49; Deut 3:5; Josh 22:8; 2 Sam 8:8; 12:2; 1 Kgs 4:29; 10:10-11; 2 Chr 14:13; 32:27; Jer 40:12.) Here the noun “reward” is in apposition to “shield” and refers by metonymy to God as the source of the reward. Some translate here “your reward will be very great” (cf. NASB, NRSV), taking the statement as an independent clause and understanding the Hiphil infinitive absolute as a substitute for a finite verb. However, the construction הַרְבּה מְאֹדֵ is never used this way elsewhere, where it either modifies a noun (see the texts listed above) or serves as an adverb in relation to a finite verb (see Josh 13:1; 1 Sam 26:21; 2 Sam 12:30; 2 Kgs 21:16; 1 Chr 20:2; Neh 2:2).

[15:1]  sn Abram has just rejected all the spoils of war, and the Lord promises to reward him in great abundance. In walking by faith and living with integrity he cannot lose.

[2:12]  ⁵ tn Heb “repay your work”; KJV, ASV “recompense thy work.” The prefixed verbal form is understood as a jussive of prayer (note the jussive form in the next clause).

[2:12]  ⁶ tn Heb “may your wages be complete”; NCV “May your wages be paid in full.” The prefixed verbal form is a distinct jussive form, indicating that this is a prayer for blessing.

[2:12]  ⁷ tn Heb “under whose wings you have sought shelter”; NIV, NLT “have come to take refuge.”

[11:18]  ⁸ tn The form is the masculine singular adjective used as a substantive.

[11:18]  ⁹ tn Heb “makes” (so NAB).

[11:18]  ¹⁰ tn Heb “wages of deception.”

[11:18]  sn Whatever recompense or reward the wicked receive will not last, hence, it is deceptive (R. B. Y. Scott, Proverbs, Ecclesiastes [AB], 88).

[11:18]  ¹¹ sn The participle “sowing” provides an implied comparison (the figure is known as hypocatastasis) with the point of practicing righteousness and inspiring others to do the same. What is sown will yield fruit (1 Cor 9:11; 2 Cor 9:6; Jas 3:18).

[11:18]  ¹² tn The term “reaps” does not appear in the Hebrew but has been supplied in the translation from context for the sake of smoothness.

[11:18]  ¹³ tn Heb “true” (so NASB, NRSV); KJV, NAB, NIV “sure.”

[11:18]  ¹⁴ sn A wordplay (paronomasia) occurs between “deceptive” (שָׁקֶר, shaqer) and “reward” (שֶׂכֶר, sekher), underscoring the contrast by the repetition of sounds. The wages of the wicked are deceptive; the reward of the righteous is sure.

[5:46]  ¹⁵ sn The tax collectors would bid to collect taxes for the Roman government and then add a surcharge, which they kept. Since tax collectors worked for Rome, they were viewed as traitors to their own people and were not well liked.

[6:1]  ¹⁶ tc ‡ Several mss (א L Z Θ Ë¹ 33 892 1241 1424 al) have δέ (de, “but, now”) at the beginning of this verse; the reading without δέ is supported by B D W 0250 ˹³ Ï lat. A decision is difficult, but apparently the conjunction was added by later scribes to indicate a transition in the thought-flow of the Sermon on the Mount. NA²⁷ has δέ in brackets, indicating reservations about its authenticity.

[6:1]  ¹⁷ tn Grk “before people in order to be seen by them.”

[6:2]  ¹⁸ tn Grk “give alms,” but this term is not in common use today. The giving of alms was highly regarded in the ancient world (Deut 15:7-11).

[6:2]  ¹⁹ sn See the note on synagogues in 4:23.

[6:2]  ²⁰ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[6:5]  ²¹ sn See the note on synagogues in 4:23.

[6:16]  ²² tn Here δέ (de) has not been translated.

[6:16]  ²³ tn Here the term “disfigure” used in a number of translations was not used because it could convey to the modern reader the notion of mutilation. L&N 79.17 states, “‘to make unsightly, to disfigure, to make ugly.’ ἀφανίζουσιν γὰρ τὰ πρόσωπα αὐτῶν ‘for they make their faces unsightly’ Mt 6:16.”

[6:16]  ²⁴ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[10:41]  ²⁵ tn Grk “And whoever.” Here καί (kai) has not been translated.

[6:35]  ²⁶ tn Or “in return.”

[6:35]  ²⁷ 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]  ²⁸ 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]  ²⁹ sn That is, “sons of God.”

[6:35]  ³⁰ tn Or “to the ungrateful and immoral.” The word “people” is not in the Greek text, but is implied.

[14:14]  ³¹ 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]  ³² sn You will be blessed. God notes and approves of such generosity.

[14:14]  ³³ sn The passive verb will be repaid looks at God’s commendation.

[2:6]  ³⁴ tn Grk “who.” The relative pronoun was converted to a personal pronoun and, because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[2:6]  ³⁵ tn Or “will render,” “will recompense.” In this context Paul is setting up a hypothetical situation, not stating that salvation is by works.

[2:6]  ³⁶ sn A quotation from Ps 62:12; Prov 24:12; a close approximation to Matt 16:27.

[4:4]  ³⁷ tn Grk “not according to grace but according to obligation.”

[4:5]  ³⁸ tn Or “who justifies the ungodly.”

[4:1]  ³⁹ tn Or “according to natural descent” (BDAG 916 s.v. σάρξ 4).

[4:1]  ⁴⁰ tn Grk “has found?”

[3:8]  ⁴¹ tn The Greek article with τὰ πάντα (ta panta) is anaphoric, referring to the previous list of vices, and has been translated here as “all such things.”

[1:17]  ⁴² tn BDAG 973 s.v. συνίστημι B.3 suggests “continue, endure, exist, hold together” here.

[1:18]  ⁴³ tn See the note on the term “firstborn” in 1:15. Here the reference to Jesus as the “firstborn from among the dead” seems to be arguing for a chronological priority, i.e., Jesus was the first to rise from the dead.

[1:18]  ⁴⁴ tn Grk “in order that he may become in all things, himself, first.”

[6:8]  ⁴⁵ sn The pronoun “this” (τοῦτο, touto) stands first in its clause for emphasis, and stresses the fact that God will reward those, who in seeking him, do good.

[9:15]  ⁴⁶ tn The Greek word μεσίτης (mesith", “mediator”) in this context does not imply that Jesus was a mediator in the contemporary sense of the word, i.e., he worked for compromise between opposing parties. Here the term describes his function as the one who was used by God to enact a new covenant which established a new relationship between God and his people, but entirely on God’s terms.

[9:15]  ⁴⁷ tn Grk “the promise of the eternal inheritance.”

[9:15]  ⁴⁸ tn Grk “a death having occurred.”

[10:35]  ⁴⁹ tn Grk “which,” but showing the reason.