Ulangan 12:18-19

12:18 Only in the presence of the Lord your God may you eat these, in the place he ¹  chooses. This applies to you, your son, your daughter, your male and female servants, and the Levites ²  in your villages. In that place you will rejoice before the Lord your God in all the output of your labor. ³  12:19 Be careful not to overlook the Levites as long as you live in the land.

Ulangan 26:12-14

Presentation of the Third-year Tithe

26:12 When you finish tithing all ⁴  your income in the third year (the year of tithing), you must give it to the Levites, the resident foreigners, the orphans, and the widows ⁵  so that they may eat to their satisfaction in your villages. ⁶  26:13 Then you shall say before the Lord your God, “I have removed the sacred offering ⁷  from my house and given it to the Levites, the resident foreigners, the orphans, and the widows just as you have commanded me. ⁸  I have not violated or forgotten your commandments. 26:14 I have not eaten anything when I was in mourning, or removed any of it while ceremonially unclean, or offered any of it to the dead; ⁹  I have obeyed you ¹⁰  and have done everything you have commanded me.

Amsal 3:9-10

3:9 Honor ¹¹  the Lord from your wealth

and from the first fruits of all your crops; ¹² 

3:10 then your barns will be filled completely, ¹³ 

and your vats ¹⁴  will overflow ¹⁵  with new wine.

Amsal 13:22

13:22 A benevolent ¹⁶  person leaves an inheritance ¹⁷  for his grandchildren, ¹⁸ 

but the wealth of a sinner is stored up for the righteous. ¹⁹ 

Amsal 28:8

28:8 The one who increases his wealth by increasing interest ²⁰ 

gathers it for someone who is gracious ²¹  to the needy.

Pengkhotbah 2:26

2:26 For to the one who pleases him, ²²  God gives wisdom, knowledge, and joy,

but to the sinner, he gives the task of amassing ²³  wealth ²⁴  –

only to give ²⁵  it ²⁶  to the one who pleases God.

This ²⁷  task of the wicked ²⁸  is futile – like chasing the wind!

Maleakhi 3:10

3:10 “Bring the entire tithe into the storehouse ²⁹  so that there may be food in my temple. Test me in this matter,” says the Lord who rules over all, “to see if I will not open for you the windows of heaven and pour out for you a blessing until there is no room for it all.

Matius 25:35-40

25:35 For I was hungry and you gave me food, I was thirsty and you gave me something to drink, I was a stranger and you invited me in, 25:36 I was naked and you gave me clothing, I was sick and you took care of me, I was in prison and you visited me.’ 25:37 Then the righteous will answer him, ³⁰  ‘Lord, when did we see you hungry and feed you, or thirsty and give you something to drink? 25:38 When ³¹  did we see you a stranger and invite you in, or naked and clothe you? 25:39 When ³²  did we see you sick or in prison and visit you?’ 25:40 And the king will answer them, ³³  ‘I tell you the truth, ³⁴  just as you did it for one of the least of these brothers or sisters ³⁵  of mine, you did it for me.’

Lukas 8:3

8:3 and Joanna the wife of Cuza ³⁶  (Herod’s ³⁷  household manager), ³⁸  Susanna, and many others who provided for them ³⁹  out of their own resources.

Kisah Para Rasul 9:39

9:39 So Peter got up and went with them, and ⁴⁰  when he arrived ⁴¹  they brought him to the upper room. All ⁴²  the widows stood beside him, crying and showing him ⁴³  the tunics ⁴⁴  and other clothing ⁴⁵  Dorcas used to make ⁴⁶  while she was with them.

Roma 15:25-27

15:25 But now I go to Jerusalem to minister to the saints. 15:26 For Macedonia and Achaia are pleased to make some contribution for the poor among the saints in Jerusalem. 15:27 For they were pleased to do this, and indeed they are indebted to the Jerusalem saints. ⁴⁷  For if the Gentiles have shared in their spiritual things, they are obligated also to minister to them in material things.

Galatia 6:6

6:6 Now the one who receives instruction in the word must share all good things with the one who teaches ⁴⁸  it.

Filipi 4:17-18

4:17 I do not say this because I am seeking a gift. ⁴⁹  Rather, I seek the credit that abounds to your account. 4:18 For I have received everything, and I have plenty. I have all I need because I received from Epaphroditus what you sent – a fragrant offering, an acceptable sacrifice, very pleasing to God.

[12:18]  ¹ tn Heb “the Lord your God.” See note on “he” in 12:5.

[12:18]  ² tn See note at Deut 12:12.

[12:18]  ³ tn Heb “in all the sending forth of your hands.”

[26:12]  ⁴ tn Heb includes “the tithes of.” This has not been included in the translation to avoid redundancy.

[26:12]  ⁵ tn The terms “Levite, resident foreigner, orphan, and widow” are collective singulars in the Hebrew text (also in v. 13).

[26:12]  ⁶ tn Heb “gates.”

[26:13]  ⁷ tn Heb “the sacred thing.” The term הַקֹּדֶשׁ (haqqodesh) likely refers to an offering normally set apart for the Lord but, as a third-year tithe, given on this occasion to people in need. Sometimes this is translated as “the sacred portion” (cf. NASB, NIV, NRSV), but that could sound to a modern reader as if a part of the house were being removed and given away.

[26:13]  ⁸ tn Heb “according to all your commandment that you commanded me.” This has been simplified in the translation for stylistic reasons.

[26:14]  ⁹ sn These practices suggest overtones of pagan ritual, all of which the confessor denies having undertaken. In Canaan they were connected with fertility practices associated with harvest time. See E. H. Merrill, Deuteronomy (NAC), 335-36.

[26:14]  ¹⁰ tn Heb “the Lord my God.” See note on “he” in 26:2.

[3:9]  ¹¹ tn The imperative כַּבֵּד (kabbed, “honor”) functions as a command, instruction, counsel or exhortation. To honor God means to give him the rightful place of authority by rendering to him gifts of tribute. One way to acknowledge God in one’s ways (v. 6) is to honor him with one’s wealth (v. 9).

[3:9]  ¹² tn Heb “produce.” The noun תְּבוּאָה (tÿvu’ah) has a two-fold range of meaning: (1) “product; yield” of the earth (= crops; harvest) and (2) “income; revenue” in general (BDB 100 s.v.). The imagery in vv. 9-10 is agricultural; however, all Israelites – not just farmers – were expected to give the best portion (= first fruits) of their income to Lord.

[3:10]  ¹³ tn Heb “with plenty” (so KJV, NASB, NRSV); NIV “to overflowing.” The noun שָׂבָע (sava’, “plenty; satiety”) functions as an adverbial accusative of manner or contents: “completely.”

[3:10]  ¹⁴ sn This pictures the process of pressing grapes in which the upper receptacle is filled with grapes and the lower one catches the juice. The harvest of grapes will be so plentiful that the lower vat will overflow with grape juice. The pictures in v. 10 are metonymies of effect for cause (= the great harvest that God will provide when they honor him).

[3:10]  ¹⁵ tn Heb “burst open.” The verb פָּרַץ (parats, “to burst open”) functions as hyperbole here to emphasize the fullness of the wine vats (BDB 829 s.v. 9).

[13:22]  ¹⁶ tn Heb “good.”

[13:22]  ¹⁷ sn In ancient Israel the idea of leaving an inheritance was a sign of God’s blessing; blessings extended to the righteous and not the sinners.

[13:22]  ¹⁸ tn Heb “the children of children.”

[13:22]  ¹⁹ sn In the ultimate justice of God, the wealth of the wicked goes to the righteous after death (e.g., Ps 49:10, 17).

[28:8]  ²⁰ tn Heb “by interest and increase” (so ASV; NASB “by interest and usury”; NAB “by interest and overcharge.” The two words seem to be synonyms; they probably form a nominal hendiadys, meaning “by increasing [exorbitant] interest.” The law prohibited making a commission or charging interest (Exod 22:25; Lev 25:36-37; Deut 23:20; Ps 15:5). If the poor needed help, the rich were to help them – but not charge them interest.

[28:8]  ²¹ tn The term חוֹנֵן (khonen, “someone who shows favor”) is the active participle.

[28:8]  sn The verse is saying that in God’s justice wealth amassed unjustly will eventually go to the poor. God will take the wealth away from them and give it to people who will distribute it better to the poor.

[2:26]  ²² tn Heb “for to a man who is good before him.”

[2:26]  ²³ sn The phrase the task of amassing wealth (Heb “the task of gathering and heaping up”) implicitly compares the work of the farmer reaping his crops and storing them up in a barn, to the work of the laborer amassing wealth as the fruit of his labor. However, rather than his storehouse being safe for the future, the sinner is deprived of it.

[2:26]  ²⁴ tn The word “wealth” does not appear in the Hebrew text, but is supplied in the translation for clarity.

[2:26]  ²⁵ sn The three-fold repetition of the Hebrew word translated “give” in the first part of this verse creates irony: God “gives” the righteous the ability to prosper and to find enjoyment in his work; but to the wicked He “gives” the task of “giving” his wealth to the righteous.

[2:26]  ²⁶ tn The word “it” (an implied direct object) does not appear in the Hebrew text, but is supplied in the translation for clarity.

[2:26]  ²⁷ tn The antecedent of the demonstrative pronoun זֶה (zeh, “this”) is debated: (1) Some refer it to the enjoyment which Qoheleth had just commended in 2:24-26. However, this is inconsistent with the enjoyment theme found elsewhere in the book. It also ignores the fact that 2:24-26 states that such enjoyment is a good gift from God. (2) Others refer it to the term “toil” (עָמָל, ’amal) which is repeated throughout 2:18-26. However, Qoheleth affirmed that if one is righteous, he can find enjoyment in his toil, even though so much of it is ultimately futile. (3) Therefore, it seems best to refer it to the grievous “task” (עִנְיָן, ’inyan) God has given to the sinner in 2:26b. Consistent with the meaning of הֶבֶל (hevel, “futile; profitless; fruitless”), 2:26b emphasizes that the “task” of the sinner is profitless: he labors hard to amass wealth, only to see the fruit of his labor given away to someone else. The righteous man’s enjoyment of his work and the fruit of his labor under the blessing of God (2:24-26a) is not included in this.

[2:26]  ²⁸ tn The phrase “task of the wicked” does not appear in the Hebrew text, but is supplied in the translation for clarity.

[3:10]  ²⁹ tn The Hebrew phrase בֵּית הָאוֹצָר (bet ha’otsar, here translated “storehouse”) refers to a kind of temple warehouse described more fully in Nehemiah (where the term לִשְׁכָּה גְדוֹלָה [lishkah gÿdolah, “great chamber”] is used) as a place for storing grain, frankincense, temple vessels, wine, and oil (Neh 13:5). Cf. TEV “to the Temple.”

[25:37]  ³⁰ tn Grk “answer him, saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated.

[25:38]  ³¹ tn Here δέ (de) has not been translated.

[25:39]  ³² tn Here δέ (de) has not been translated.

[25:40]  ³³ tn Grk “answering, the king will say to them.” This is somewhat redundant and has been simplified in the translation.

[25:40]  ³⁴ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[25:40]  ³⁵ tn Grk “brothers,” but the Greek word may be used for “brothers and sisters” (cf. BDAG 18 s.v. ἀδελφός 1, where considerable nonbiblical evidence for the plural ἀδελφοί [adelfoi] meaning “brothers and sisters” is cited). In this context Jesus is ultimately speaking of his “followers” (whether men or women, adults or children), but the familial connotation of “brothers and sisters” is also important to retain here.

[8:3]  ³⁶ sn Cuza is also spelled “Chuza” in many English translations.

[8:3]  ³⁷ sn Herod’s refers here to Herod Antipas. See the note on Herod Antipas in 3:1.

[8:3]  ³⁸ tn Here ἐπίτροπος (epitropo") is understood as referring to the majordomo or manager of Herod’s household (BDAG 385 s.v. ἐπίτροπος 1). However, as BDAG notes, the office may be political in nature and would then be translated something like “governor” or “procurator.” Note that in either case the gospel was reaching into the highest levels of society.

[8:3]  ³⁹ tc Many mss (א A L Ψ Ë¹ 33 565 579 1241 2542 pm it co) read “for him,” but “for them” also has good ms support (B D K W Γ Δ Θ Ë¹³ 700 892 1424 pm lat). From an internal standpoint the singular pronoun looks like an assimilation to texts like Matt 27:55 and Mark 15:41.

[9:39]  ⁴⁰ tn Grk “who.” The relative clause makes for awkward English style here, so the following clause was made coordinate with the conjunction “and” supplied in place of the Greek relative pronoun.

[9:39]  ⁴¹ tn The participle παραγενόμενον (paragenomenon) is taken temporally.

[9:39]  ⁴² tn Grk “and all.” Because of the length of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun.

[9:39]  ⁴³ tn The word “him” is not in the Greek text, but is implied. Direct objects were often omitted in Greek when clear from the context, but must be supplied for the modern English reader.

[9:39]  ⁴⁴ tn Or “shirts” (a long garment worn under the cloak next to the skin). The name for this garment (χιτών, citwn) presents some difficulty in translation. Most modern readers would not understand what a ‘tunic’ was any more than they would be familiar with a ‘chiton.’ On the other hand attempts to find a modern equivalent are also a problem: “shirt” conveys the idea of a much shorter garment that covers only the upper body, and “undergarment” (given the styles of modern underwear) is more misleading still. “Tunic” was therefore employed, but with a note to explain its nature.

[9:39]  ⁴⁵ tn Grk “and garments,” referring here to other types of clothing besides the tunics just mentioned.

[9:39]  ⁴⁶ tn The verb ἐποίει (epoiei) has been translated as a customary imperfect.

[15:27]  ⁴⁷ tn Grk “to them”; the referent (the Jerusalem saints) has been specified in the translation for clarity.

[6:6]  ⁴⁸ tn Or “instructs,” “imparts.”

[4:17]  ⁴⁹ tn Grk “Not that I am seeking the gift.” The phrase “I do not say this…” has been supplied in the translation to complete the thought for the modern reader.