Kejadian 28:20

28:20 Then Jacob made a vow, saying, “If God is with me and protects me on this journey I am taking and gives me food ¹  to eat and clothing to wear,

Kejadian 28:22

28:22 Then this stone ²  that I have set up as a sacred stone will be the house of God, and I will surely ³  give you back a tenth of everything you give me.” ⁴ 

Mazmur 23:1

Psalm 23 ⁵ 

A psalm of David.

23:1 The Lord is my shepherd, ⁶ 

I lack nothing. ⁷ 

Mazmur 37:3

37:3 Trust in the Lord and do what is right!

Settle in the land and maintain your integrity! ⁸ 

Mazmur 103:4-5

103:4 who delivers ⁹  your life from the Pit, ¹⁰ 

who crowns you with his loyal love and compassion,

103:5 who satisfies your life with good things, ¹¹ 

so your youth is renewed like an eagle’s. ¹² 

Pengkhotbah 2:24-25

Enjoy Work and its Benefits

2:24 There is nothing better for ¹³  people ¹⁴  than ¹⁵  to eat and drink,

and to find enjoyment ¹⁶  in their ¹⁷  work.

I also perceived that this ability to find enjoyment ¹⁸  comes from God. ¹⁹ 

2:25 For no one ²⁰  can eat and drink ²¹ 

or experience joy ²²  apart from him. ²³ 

Pengkhotbah 5:12

5:12 The sleep of the laborer is pleasant – whether he eats little or much –

but the wealth of the rich will not allow him to sleep.

Pengkhotbah 5:18

Enjoy the Fruit of Your Labor

5:18 I have seen personally what is the only beneficial and appropriate course of action for people: ²⁴ 

to eat and drink, ²⁵  and find enjoyment in all their ²⁶  hard work ²⁷  on earth ²⁸ 

during the few days of their life which God has given them,

for this is their reward. ²⁹ 

Pengkhotbah 6:7

6:7 All of man’s labor is for nothing more than ³⁰  to fill his stomach ³¹  –

yet his appetite ³²  is never satisfied!

Yesaya 33:16

33:16 This is the person who will live in a secure place; ³³ 

he will find safety in the rocky, mountain strongholds; ³⁴ 

he will have food

and a constant supply of water.

Matius 6:25-34

Do Not Worry

6:25 “Therefore I tell you, do not worry ³⁵  about your life, what you will eat or drink, or about your body, what you will wear. Isn’t there more to life than food and more to the body than clothing? 6:26 Look at the birds in the sky: ³⁶  They do not sow, or reap, or gather into barns, yet your heavenly Father feeds ³⁷  them. Aren’t you more valuable ³⁸  than they are? 6:27 And which of you by worrying can add even one hour to his life? ³⁹  6:28 Why do you worry about clothing? Think about how the flowers ⁴⁰  of the field grow; they do not work ⁴¹  or spin. 6:29 Yet I tell you that not even Solomon in all his glory was clothed like one of these! 6:30 And if this is how God clothes the wild grass, ⁴²  which is here today and tomorrow is tossed into the fire to heat the oven, ⁴³  won’t he clothe you even more, ⁴⁴  you people of little faith? 6:31 So then, don’t worry saying, ‘What will we eat?’ or ‘What will we drink?’ or ‘What will we wear?’ 6:32 For the unconverted ⁴⁵  pursue these things, and your heavenly Father knows that you need them. 6:33 But above all pursue his kingdom ⁴⁶  and righteousness, and all these things will be given to you as well. 6:34 So then, do not worry about tomorrow, for tomorrow will worry about itself. Today has enough trouble of its own. ⁴⁷ 

Matius 6:1

Pure-hearted Giving

6:1 “Be ⁴⁸  careful not to display your righteousness merely to be seen by people. ⁴⁹  Otherwise you have no reward with your Father in heaven.

Titus 1:6-10

1:6 An elder must be blameless, ⁵⁰  the husband of one wife, ⁵¹  with faithful children ⁵²  who cannot be charged with dissipation or rebellion. 1:7 For the overseer ⁵³  must be blameless as one entrusted with God’s work, ⁵⁴  not arrogant, not prone to anger, not a drunkard, not violent, not greedy for gain. 1:8 Instead he must be hospitable, devoted to what is good, sensible, upright, devout, and self-controlled. 1:9 He must hold firmly to the faithful message as it has been taught, ⁵⁵  so that he will be able to give exhortation in such healthy teaching ⁵⁶  and correct those who speak against it.

1:10 For there are many ⁵⁷  rebellious people, idle talkers, and deceivers, especially those with Jewish connections, ⁵⁸ 

[28:20]  ¹ tn Heb “bread,” although the term can be used for food in general.

[28:22]  ² tn The disjunctive clause structure (conjunction + noun/subject) is used to highlight the statement.

[28:22]  ³ tn The infinitive absolute is used before the finite verb for emphasis.

[28:22]  ⁴ tn Heb “and all which you give to me I will surely give a tenth of it to you.” The disjunctive clause structure (conjunction + noun/object) highlights this statement as well.

[23:1]  ⁵ sn Psalm 23. In vv. 1-4 the psalmist pictures the Lord as a shepherd who provides for his needs and protects him from danger. The psalmist declares, “The Lord is my shepherd,” and then extends and develops that metaphor, speaking as if he were a sheep. In vv. 5-6 the metaphor changes as the psalmist depicts a great royal banquet hosted by the Lord. The psalmist is a guest of honor and recipient of divine favor, who enjoys unlimited access to the divine palace and the divine presence.

[23:1]  ⁶ sn The LORD is my shepherd. The opening metaphor suggests the psalmist is assuming the role of a sheep. In vv. 1b-4 the psalmist extends the metaphor and explains exactly how the LORD is like a shepherd to him. At the surface level the language can be understood in terms of a shepherd’s relationship to his sheep. The translation of vv. 1-4 reflects this level. But, of course, each statement also points to an underlying reality.

[23:1]  ⁷ tn The imperfect verbal form is best understood as generalizing; the psalmist highlights his typical or ongoing experience as a result of having the LORD as his shepherd (habitual present use). The next verse explains more specifically what he means by this statement.

[37:3]  ⁸ tn Heb “tend integrity.” The verb רָעָה (ra’ah, “tend, shepherd”) is probably used here in the sense of “watch over, guard.” The noun אֱמוּנָה (’emunah, “faithfulness, honesty, integrity”) is understood as the direct object of the verb, though it could be taken as an adverbial accusative, “[feed] securely,” if the audience is likened to a flock of sheep.

[103:4]  ⁹ tn Or “redeems.”

[103:4]  ¹⁰ tn The Hebrew term שַׁחַת (shakhat, “pit”) is often used as a title for Sheol (see Pss 16:10; 30:9; 49:9; 55:24.

[103:5]  ¹¹ tc Heb “who satisfies with the good of your ornaments.” The text as it stands makes little, if any, sense. The translation assumes an emendation of עֶדְיֵךְ (’ed’ekh, “your ornaments”) to עֹדֵכִי (’odekhiy, “your duration; your continuance”) that is, “your life” (see L. C. Allen, Psalms 101-150 [WBC], 18).

[103:5]  ¹² sn The expression your youth is renewed like an eagle’s may allude to the phenomenon of molting, whereby the eagle grows new feathers.

[2:24]  ¹³ tn The preposition בְּ (bet) on בָּאָדָם (ba’adam) has been taken in two ways: (1) locative with טוֹב (tov, “good”) in reference to man’s moral nature: “There is nothing [inherently] good in man.” (2) advantage with טוֹב (“good”) in reference to the enjoyment theme of 2:24-26: “There is nothing better for a man than…” (this assumes a comparative מִן, min, on מִשֶׁיֹּאכַל, misheyyo’khal); see text critical note on the word “than” below). The latter is preferred for two reasons: (1) The preposition בְּ is used with a similar idiom in 3:12 in collocation with the particle phrase אִם…כִּי (ki…’im, “except”): “There is nothing better…than to rejoice/be happy” (NASB, NIV). (2) The theme of 2:1-26 focuses on the futility of human toil, concluding that the only real reward that man has in his labor is to find enjoyment in it (e.g., 2:10, 24-26). The section says nothing about man’s inherent sinful nature.

[2:24]  ¹⁴ tn Heb “man.”

[2:24]  ¹⁵ tc The MT reads שֶׁיֹּאכַל (sheyyo’khal, “that he should eat”; Qal imperfect 3rd person masculine singular from אָכַל, ’akhal, “to eat,” with relative pronoun שֶׁ, she, “that”). However, the variant textual tradition of מִשֶּׁיֹּאכַל (misheyyo’khal, “than he should eat” (comparative preposition מִן, min, “than” + Qal imperfect 3rd person masculine singular from אָכַל “to eat”) is reflected in the LXX, Coptic, Syriac, Aramaic Targum, Old Latin, and Jerome. The textual error, an example of haplography, arose from a single writing of מ (mem) from בָּאָדָם מִשֶּׁיֹּאכַל (ba’adam misheyyo’khal). The same idiom appears in the expanded form אִם…כִּי followed by טוֹב…אֵין (’en tov … ki ’im, “there is nothing better for man than …”) in Eccl 3:12; 8:15.

[2:24]  ¹⁶ tn Heb “to cause his soul to see good.” The idiom רָאָה טוֹב (ra’ah tov, “to see good”) is a metonymy of association, meaning “to find enjoyment” (e.g., 3:13; 5:17; 6:6). In 3:12-13 and 5:17-18 it is in collocation and/or parallelism with בְּ (bet) + שָׂמַח (samakh, “to rejoice in,” or “to find satisfaction or pleasure in” something). Here, it is used in collocation with חוּשׁ (khush, “to enjoy”). The term נַפְשׁוֹ (nafsho, “his soul”) is a metonymy of part (i.e., soul) for the whole (i.e., whole person), e.g., Num 23:10; Judg 16:30; Pss 16:10; 35:13; 103:1 (see E. W. Bullinger, Figures of Speech, 640-41).

[2:24]  ¹⁷ tn Heb “his.”

[2:24]  ¹⁸ tn The phrase “ability to find enjoyment” is not in the Hebrew text, but is supplied in the translation for clarity.

[2:24]  ¹⁹ tn Heb “is from the hand of God.”

[2:24]  sn The phrase “from the hand of God” is an anthropomorphism (depicting God, who is an invisible spirit, in the form of man with hands) or anthropopatheia (depicting God performing human-like actions). The “hand of God” is a figure often used to portray God’s sovereign providence and benevolence (see E. W. Bullinger, Figures of Speech, 878). The phrase “the hand of God” is often used to connote the favor or grace of God (2 Chr 30:12; Ezra 7:9; 8:18; Neh 2:8, 18; see BDB 390 s.v. יָד 1.e.2).

[2:25]  ²⁰ tn Heb “For who can…?” The rhetorical question is an example of negative affirmation, expecting a negative answer: “No one can!” (see E. W. Bullinger, Figures of Speech, 949-51).

[2:25]  ²¹ tn The phrase “and drink” is not in the Hebrew text, but is supplied in the translation for stylistic harmonization with v. 24.

[2:25]  ²² tn The verb II חוּשׁ (khush, “to enjoy”) is a hapax legomenon which BDB defines as “to feel; to enjoy [with the senses]” on the basis of the context, and the cognates: Arabic “to feel; to perceive [by senses]”; Aramaic חושׁ “to feel pain,” and New Hebrew חושׁ “to feel pain” (BDB 301 s.v. II חֹוּשׁ). HALOT relates the Hebrew root to Akkadian havavu “to be delighted with” (HALOT 300 s.v. II חושׁ 1). The Vulgate renders this term as “to enjoy.” The Greek versions (LXX, Theodotion) and the Syriac Peshitta, however, did not understand this hapax; they rendered it as “to drink,” making some sense of the line by filling out the parallelism “to eat [and drink]” (e.g., Eccl 8:15).

[2:25]  ²³ tc The MT reads מִמֶּנִּי (mimmenni, “more than I”). However, an alternate textual tradition of מִמֶּנּוּ (mimmennu,“apart from him [= God]”) is preserved in several medieval Hebrew mss, and is reflected in most of the versions (LXX, Syriac, Syro-Hexapla, and Jerome). The textual deviation is a case of simple orthographic confusion between י (yod) and ו (vav) as frequently happened, e.g., MT צו לצו צו לצו (tsv ltsv tsv ltsv) versus 1QIsa^a 28:10 צי לצי צי לצי (tsy ltsy ts ltsy); see P. K. McCarter, Jr., Textual Criticism, 47. It is difficult to determine which reading is original here. The MT forms a parenthetical clause, where Qoheleth refers to himself: no one had more of an opportunity to experience more enjoyment in life than he (e.g., 2:1-11). The alternate textual tradition is a causal clause, explaining why the ability to enjoy life is a gift from God: no one can experience enjoyment in life “apart from him,” that is, apart from “the hand of God” in 2:24. It is possible that internal evidence supports the alternate textual tradition. In 2:24-26, Qoheleth is not emphasizing his own resources to enjoy life, as he had done in 2:1-11; but that the ability to enjoy life is the gift of God. On the other hand, the Jerusalem Hebrew Bible project retains the MT reading with a “B” rating; see D. Barthélemy, ed., Preliminary and Interim Report on the Hebrew Old Testament Text Project, 3:570. The English versions are split on the textual problem: a few retain MT מִמֶּנִּי (“more than I”), e.g., KJV, ASV, YLT, Douay, NJPS, while others adopt the alternate reading מִמֶּנּוּ, “apart from him” (NEB, NAB, MLB, NASB, RSV, NRSV, NIV, Moffatt).

[5:18]  ²⁴ tn Heb “Behold, that which I have seen, I, good which is beautiful.” The phrase “for people” does not appear in the Hebrew text, but is supplied in the translation for clarity.

[5:18]  ²⁵ sn The phrase “to eat and to drink” is a common idiom in Ecclesiastes for a person enjoying the fruit of his labor (e.g., 2:24; 3:13).

[5:18]  ²⁶ tn Heb “his,” and three times later in the verse.

[5:18]  ²⁷ tn Heb “the toil which one toils.”

[5:18]  ²⁸ tn Heb “under the sun.”

[5:18]  ²⁹ tn The term חֵלֶק (kheleq, “lot”) has a wide range of meanings: (1) “share of spoils” (Gen 14:24; Num 31:36; 1 Sam 30:24), (2) “portion of food” (Lev 6:10; Deut 18:8; Hab 1:16), (3) “portion [or tract] of land” (Deut 10:9; 12:12; Josh 19:9), (4) “portion” or “possession” (Num 18:20; Deut 32:9), (5) “inheritance” (2 Kgs 9:10; Amos 7:4), (6) “portion” or “award” (Job 20:29; 27:13; 31:2; Isa 17:14) or “profit; reward” (Eccl 2:10, 21; 3:22; 5:17-18; 9:6, 9); see HALOT 323 s.v. II חֵלֶק; BDB 324 s.v. חֵלֶק. Throughout Ecclesiastes, the term is used in reference to man’s temporal profit from his labor and his reward from God (e.g., Eccl 3:22; 9:9).

[6:7]  ³⁰ tn The phrase “for nothing more than” does not appear in the Hebrew text, but is supplied in the translation for clarity.

[6:7]  ³¹ tn Heb “All man’s work is for his mouth.” The term “mouth” functions as a synecdoche of part (i.e., mouth) for the whole (i.e., person), substituting the organ of consumption for the person’s action of consumption (see E. W. Bullinger, Figures of Speech, 641-43), as suggested by the parallelism with נֶפֶשׁ (nefesh, “his appetite”).

[6:7]  ³² tn The term נֶפֶשׁ (nefesh, “desire; appetite”) is used as a metonymy of association, that is, the soul is associated with man’s desires and appetites (BDB 660 s.v. נֶפֶשׁ 5.c; 6.a).

[33:16]  ³³ tn Heb “he [in the] exalted places will live.”

[33:16]  ³⁴ tn Heb “mountain strongholds, cliffs [will be] his elevated place.”

[6:25]  ³⁵ tn Or “do not be anxious,” and so throughout the rest of this paragraph.

[6:26]  ³⁶ tn Grk “the birds of the sky” or “the birds of the heaven”; the Greek word οὐρανός (ouranos) may be translated either “sky” or “heaven,” depending on the context. The idiomatic expression “birds of the sky” refers to wild birds as opposed to domesticated fowl (cf. BDAG 809 s.v. πετεινόν).

[6:26]  ³⁷ tn Or “God gives them food to eat.” L&N 23.6 has both “to provide food for” and “to give food to someone to eat.”

[6:26]  ³⁸ tn Grk “of more value.”

[6:27]  ³⁹ tn Or “a cubit to his height.” A cubit (πῆχυς, phcu") can measure length (normally about 45 cm or 18 inches) or time (a small unit, “hour” is usually used [BDAG 812 s.v.] although “day” has been suggested [L&N 67.151]). The term ἡλικία (Jhlikia) is ambiguous in the same way as πῆχυς (phcus). Most scholars take the term to describe age or length of life here, although a few refer it to bodily stature (see BDAG 436 s.v. 3 for discussion). Worry about length of life seems a more natural figure than worry about height. However, the point either way is clear: Worrying adds nothing to life span or height.

[6:28]  ⁴⁰ tn Traditionally, “lilies.” According to L&N 3.32, “Though traditionally κρίνον has been regarded as a type of lily, scholars have suggested several other possible types of flowers, including an anemone, a poppy, a gladiolus, and a rather inconspicuous type of daisy.” In view of the uncertainty, the more generic “flowers” has been used in the translation.

[6:28]  ⁴¹ tn Or, traditionally, “toil.” Although it might be argued that “work hard” would be a more precise translation of κοπιάω (kopiaw) here, the line in English reads better in terms of cadence with a single syllable.

[6:30]  ⁴² tn Grk “grass of the field.”

[6:30]  ⁴³ tn Grk “into the oven.” The expanded translation “into the fire to heat the oven” has been used to avoid misunderstanding; most items put into modern ovens are put there to be baked, not burned.

[6:30]  sn The oven was most likely a rounded clay oven used for baking bread, which was heated by burning wood and dried grass.

[6:30]  ⁴⁴ sn The phrase even more is a typical form of rabbinic argumentation, from the lesser to the greater. If God cares for the little things, surely he will care for the more important things.

[6:32]  ⁴⁵ tn Or “unbelievers”; Grk “Gentiles.”

[6:33]  ⁴⁶ tc ‡ Most mss (L W Θ 0233 Ë^1,13 33 Ï lat sy mae) read τὴν βασιλείαν τοῦ θεοῦ καὶ τὴν δικαιοσύνην αὐτοῦ (thn basileian tou qeou kai thn dikaiosunhn aujtou, “the kingdom of God and his righteousness”) here, but the words “of God” are lacking in א B pc sa bo Eus. On the one hand, there is the possibility of accidental omission on the part of these Alexandrian witnesses, but it seems unlikely that the scribe’s eye would skip over both words (especially since τοῦ θεοῦ is bracketed by first declension nouns). Intrinsically, the author generally has a genitive modifier with βασιλεία – especially θεοῦ or οὐρανῶν (ouranwn) – but this argument cuts both ways: Although he might be expected to use such an adjunct here, scribes might also be familiar with his practice and would thus naturally insert it if it were missing in their copy of Matthew. Although a decision is difficult, the omission of τοῦ θεοῦ is considered most likely to be original. NA²⁷ includes the words in brackets, indicating doubt as to their authenticity.

[6:33]  sn God’s kingdom is a major theme of Jesus. It is a realm in which Jesus rules and to which those who trust him belong.

[6:34]  ⁴⁷ tn Grk “Sufficient for the day is its evil.”

[6:1]  ⁴⁸ 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]  ⁴⁹ tn Grk “before people in order to be seen by them.”

[1:6]  ⁵⁰ tn Grk “if anyone is blameless…” as a continuation of v. 5b, beginning to describe the elder’s character.

[1:6]  ⁵¹ tn Or “married only once,” “devoted solely to his wife.” See the note on “wife” in 1 Tim 3:2; also 1 Tim 3:12; 5:9.

[1:6]  ⁵² tn Or “believing children.” The phrase could be translated “believing children,” but the parallel with 1 Tim 3:4 (“keeping his children in control”) argues for the sense given in the translation.

[1:7]  ⁵³ sn The overseer is another term for the same official position of leadership as the “elder.” This is seen in the interchange of the two terms in this passage and in Acts 20:17, 28, as well as in the parallels between these verses and 1 Tim 3:1-7.

[1:7]  ⁵⁴ tn Grk “as God’s steward.”

[1:9]  ⁵⁵ tn Grk “the faithful message in accordance with the teaching” (referring to apostolic teaching).

[1:9]  ⁵⁶ tn Grk “the healthy teaching” (referring to what was just mentioned).

[1:10]  ⁵⁷ tc ‡ The earliest and best mss lack καί (kai) after πολλοί (polloi; so א A C P 088 81 104 365 614 629 630 al sy co), though the conjunction is found in several significant witnesses, chiefly of the Western and Byzantine texts (D F G I Ψ 33 1739 1881 Ï lat). Although it is possible that some scribes omitted the word, thinking it was superfluous, it is also possible that others added the conjunction for clarification. Judging by the pedigree of the witnesses and the inconclusiveness of the internal evidence, the shorter reading is considered to be most likely original. NA²⁷ puts the conjunction in brackets, indicating some doubts as to its authenticity.

[1:10]  ⁵⁸ tn Grk “those of the circumcision.” Some translations take this to refer to Jewish converts to Christianity (cf. NAB “Jewish Christians”; TEV “converts from Judaism”; CEV “Jewish followers”) while others are less clear (cf. NLT “those who insist on circumcision for salvation”).