Nehemia 5:2-3

5:2 There were those who said, “With our sons and daughters, we are many. We must obtain ¹  grain in order to eat and stay alive.” 5:3 There were others who said, “We are putting up our fields, our vineyards, and our houses as collateral in order to obtain grain during the famine.”

Ayub 2:4

2:4 But ²  Satan answered the Lord, “Skin for ³  skin! ⁴  Indeed, a man will give up ⁵  all that he has to save his life! ⁶ 

Ratapan 1:11

כ (Kaf)

1:11 All her people groaned

as they searched for a morsel of bread. ⁷ 

They exchanged ⁸  their valuables ⁹ 

for ¹⁰  just enough food

to stay alive. ¹¹ 

Jerusalem Speaks:

“Look, O Lord! Consider ¹² 

that I have become worthless!”

Ratapan 5:6

5:6 We have submitted ¹³  to Egypt and Assyria

in order to buy food to eat. ¹⁴ 

Ratapan 5:9

5:9 At the risk ¹⁵  of our lives ¹⁶  we get our food ¹⁷ 

because robbers lurk ¹⁸  in the countryside. ¹⁹ 

Matius 16:26

16:26 For what does it benefit a person ²⁰  if he gains the whole world but forfeits his life? Or what can a person give in exchange for his life?

Filipi 3:8-9

3:8 More than that, I now regard all things as liabilities compared to the far greater value of knowing Christ Jesus my Lord, for whom I have suffered the loss of all things – indeed, I regard them as dung! ²¹  – that I may gain Christ, 3:9 and be found in him, not because I have my own righteousness derived from the law, but because I have the righteousness that comes by way of Christ’s faithfulness ²²  – a righteousness from God that is in fact ²³  based on Christ’s ²⁴  faithfulness. ²⁵ 

[5:2]  ¹ tn Heb “take” (so also in v. 3).

[2:4]  ² tn The form is the simply preterite with the vav (ו) consecutive. However, the speech of Satan is in contrast to what God said, even though in narrative sequence.

[2:4]  ³ tn The preposition בְּעַד (bÿ’ad) designates interest or advantage arising from the idea of protection for (“for the benefit of”); see IBHS 201-2 §11.2.7a.

[2:4]  ⁴ sn The meaning of the expression is obscure. It may come from the idea of sacrificing an animal or another person in order to go free, suggesting the expression that one type of skin that was worth less was surrendered to save the more important life. Satan would then be saying that Job was willing for others to die for him to go free, but not himself. “Skin” would be a synecdoche of the part for the whole (like the idiomatic use of skin today for a person in a narrow escape). The second clause indicates that God has not even scratched the surface because Job has been protected. His “skin” might have been scratched, but not his flesh and bone! But if his life had been put in danger, he would have responded differently.

[2:4]  ⁵ tc The LXX has “make full payment, pay a full price” (LSJ 522 s.v. ἐκτίνω).

[2:4]  ⁶ tn Heb “Indeed, all that a man has he will give for his life.”

[1:11]  ⁷ tn Heb “bread.” In light of its parallelism with אֹכֶל (’okhel, “food”) in the following line, it is possible that לֶחֶם (lekhem, “bread”) is used in its broader sense of food or nourishment.

[1:11]  ⁸ tn Heb “they sell.”

[1:11]  ⁹ tn Heb “their desirable things.” The noun מַחְמָד (makhmad, “desirable thing”) refers to valuable possessions, such as gold and silver which people desire (e.g., Ezra 8:27).

[1:11]  ¹⁰ tn The preposition ב (bet) denotes the purchase price paid for an object (BDB 90 s.v. בְּ III.3; HALOT 105 s.v. בְּ 17) (e.g., Gen 23:9; 29:18, 20; 30:16; Lev 25:37; Deut 21:14; 2 Sam 24:24).

[1:11]  ¹¹ tn The noun נֶפֶשׁ (nefesh) functions as a metonymy (= soul) of association (= life) (e.g., Gen 44:30; Exod 21:23; 2 Sam 14:7; Jon 1:14). When used with נֶפֶשׁ (nefesh), the Hiphil הָשִׁיב (hashiv) of שׁוּב (shuv, “to turn, return”) may mean “to restore a person’s vitality,” that is, to keep a person alive (Lam 1:14, 19).

[1:11]  ¹² sn The dagesh lene in כּי (ki) following the vowel ending the verb וְהַבִּיטָה (vÿhabbitah, “consider”) indicates a dramatic pause between calling for the Lord’s attention and stating the allegation to be seen and considered.

[5:6]  ¹³ tn Heb “we have given the hand”; cf. NRSV “We have made a pact.” This is a Semitic idiom meaning “to make a treaty with” someone, placing oneself in a subservient position as vassal. The prophets criticized these treaties.

[5:6]  ¹⁴ tn Heb “bread.” The term “bread” is a synecdoche of specific (= bread) for the general (= food).

[5:9]  ¹⁵ tn Heb “at the cost of our lives.” The preposition ב (bet) here denotes purchase price paid (e.g., Gen 30:16; Exod 34:20; 2 Sam 3:14; 24:24) (BDB 90 s.v. בְּ 3.a). The expression בְּנַפְשֵׁנוּ (bÿnafshenu) means “at the risk of our lives.” Similar expressions include בְנַפְשׁוֹ (bÿnafsho, “at the cost of his life,” 1 Kgs 2:23; Prov 7:23) and בְּנַפְשׁוֹתָם (bÿnafshotam, “at peril of their lives,” 2 Sam 23:17).

[5:9]  ¹⁶ tn Heb “our soul.” The noun נֶפֶשׁ (nefesh, “soul”) is used as a metonymy (= soul) of association (= life) (e.g., Gen 44:30; Exod 21:23; 2 Sam 14:7; Jon 1:14).

[5:9]  ¹⁷ tn Heb “bread.” The term “bread” is a synecdoche of specific (= bread) for the general (= food).

[5:9]  ¹⁸ tn Heb “because of the sword.” The term “sword” is a metonymy of instrument (= sword) for the persons who use the instrument (= murderers or marauders).

[5:9]  ¹⁹ tn Heb “the wilderness.”

[16:26]  ²⁰ tn Grk “a man,” but ἄνθρωπος (anqrwpo") is used in a generic sense here to refer to both men and women.

[3:8]  ²¹ tn The word here translated “dung” was often used in Greek as a vulgar term for fecal matter. As such it would most likely have had a certain shock value for the readers. This may well be Paul’s meaning here, especially since the context is about what the flesh produces.

[3:9]  ²² tn Or “faith in Christ.” A decision is difficult here. Though traditionally translated “faith in Jesus Christ,” an increasing number of NT scholars are arguing that πίστις Χριστοῦ (pisti" Cristou) and similar phrases in Paul (here and in Rom 3:22, 26; Gal 2:16, 20; 3:22; Eph 3:12) involve a subjective genitive and mean “Christ’s faith” or “Christ’s faithfulness” (cf., e.g., G. Howard, “The ‘Faith of Christ’,” ExpTim 85 [1974]: 212-15; R. B. Hays, The Faith of Jesus Christ [SBLDS]; Morna D. Hooker, “Πίστις Χριστοῦ,” NTS 35 [1989]: 321-42). Noteworthy among the arguments for the subjective genitive view is that when πίστις takes a personal genitive it is almost never an objective genitive (cf. Matt 9:2, 22, 29; Mark 2:5; 5:34; 10:52; Luke 5:20; 7:50; 8:25, 48; 17:19; 18:42; 22:32; Rom 1:8; 12; 3:3; 4:5, 12, 16; 1 Cor 2:5; 15:14, 17; 2 Cor 10:15; Phil 2:17; Col 1:4; 2:5; 1 Thess 1:8; 3:2, 5, 10; 2 Thess 1:3; Titus 1:1; Phlm 6; 1 Pet 1:9, 21; 2 Pet 1:5). On the other hand, the objective genitive view has its adherents: A. Hultgren, “The Pistis Christou Formulations in Paul,” NovT 22 (1980): 248-63; J. D. G. Dunn, “Once More, ΠΙΣΤΙΣ ΧΡΙΣΤΟΥ,” SBL Seminar Papers, 1991, 730-44. Most commentaries on Romans and Galatians usually side with the objective view.

[3:9]  sn ExSyn 116, which notes that the grammar is not decisive, nevertheless suggests that “the faith/faithfulness of Christ is not a denial of faith in Christ as a Pauline concept (for the idea is expressed in many of the same contexts, only with the verb πιστεύω rather than the noun), but implies that the object of faith is a worthy object, for he himself is faithful.” Though Paul elsewhere teaches justification by faith, this presupposes that the object of our faith is reliable and worthy of such faith.

[3:9]  ²³ tn The words “in fact” are supplied because of English style, picking up the force of the Greek article with πίστει (pistei). See also the following note on the word “Christ’s.”

[3:9]  ²⁴ tn Grk “based on the faithfulness.” The article before πίστει (pistei) is taken as anaphoric, looking back to διὰ πίστεως Χριστοῦ (dia pistew" Cristou); hence, “Christ’s” is implied.

[3:9]  ²⁵ tn Or “based on faith.”