Amsal 11:25

11:25 A generous person ¹  will be enriched, ² 

and the one who provides water ³  for others ⁴  will himself be satisfied. ⁵ 

Amsal 19:17

19:17 The one who is gracious ⁶  to the poor lends ⁷  to the Lord,

and the Lord ⁸  will repay him ⁹  for his good deed. ¹⁰ 

Amsal 21:13

21:13 The one who shuts his ears ¹¹  to the cry ¹²  of the poor,

he too will cry out and will not be answered. ¹³ 

Ulangan 15:7-11

The Spirit of Liberality

15:7 If a fellow Israelite ¹⁴  from one of your villages ¹⁵  in the land that the Lord your God is giving you should be poor, you must not harden your heart or be insensitive ¹⁶  to his impoverished condition. ¹⁷  15:8 Instead, you must be sure to open your hand to him and generously lend ¹⁸  him whatever he needs. ¹⁹  15:9 Be careful lest you entertain the wicked thought that the seventh year, the year of cancellation of debts, has almost arrived, and your attitude ²⁰  be wrong toward your impoverished fellow Israelite ²¹  and you do not lend ²²  him anything; he will cry out to the Lord against you and you will be regarded as having sinned. ²³  15:10 You must by all means lend ²⁴  to him and not be upset by doing it, ²⁵  for because of this the Lord your God will bless you in all your work and in everything you attempt. 15:11 There will never cease to be some poor people in the land; therefore, I am commanding you to make sure you open ²⁶  your hand to your fellow Israelites ²⁷  who are needy and poor in your land.

Ulangan 28:56

28:56 Likewise, the most ²⁸  tender and delicate of your women, who would never think of putting even the sole of her foot on the ground because of her daintiness, ²⁹  will turn against her beloved husband, her sons and daughters,

Ayub 31:16-20

31:16 If I have refused to give the poor what they desired, ³⁰ 

or caused the eyes of the widow to fail,

31:17 If I ate my morsel of bread myself,

and did not share any of it with orphans ³¹  –

31:18 but from my youth I raised the orphan ³²  like a father,

and from my mother’s womb ³³ 

I guided the widow! ³⁴ 

31:19 If I have seen anyone about to perish for lack of clothing,

or a poor man without a coat,

31:20 whose heart did not bless me ³⁵ 

as he warmed himself with the fleece of my sheep, ³⁶ 

Mazmur 41:1-3

Psalm 41 ³⁷ 

For the music director; a psalm of David.

41:1 How blessed ³⁸  is the one who treats the poor properly! ³⁹ 

When trouble comes, ⁴⁰  the Lord delivers him. ⁴¹ 

41:2 May the Lord protect him and save his life! ⁴² 

May he be blessed ⁴³  in the land!

Do not turn him over ⁴⁴  to his enemies! ⁴⁵ 

41:3 The Lord supports ⁴⁶  him on his sickbed;

you completely heal him from his illness. ⁴⁷ 

Mazmur 112:9

112:9 He generously gives ⁴⁸  to the needy;

his integrity endures. ⁴⁹ 

He will be vindicated and honored. ⁵⁰ 

Pengkhotbah 11:1-2

Ignorance of the Future Demands Diligence in the Present

11:1 Send ⁵¹  your grain ⁵²  overseas, ⁵³ 

for after many days you will get a return. ⁵⁴ 

11:2 Divide your merchandise ⁵⁵  among seven or even eight ⁵⁶  investments, ⁵⁷ 

for you do not know ⁵⁸  what calamity ⁵⁹  may happen on earth.

Yesaya 32:8

32:8 An honorable man makes honorable plans;

his honorable character gives him security. ⁶⁰ 

Yesaya 58:7-12

58:7 I want you ⁶¹  to share your food with the hungry

and to provide shelter for homeless, oppressed people. ⁶² 

When you see someone naked, clothe him!

Don’t turn your back on your own flesh and blood! ⁶³ 

58:8 Then your light will shine like the sunrise; ⁶⁴ 

your restoration will quickly arrive; ⁶⁵ 

your godly behavior ⁶⁶  will go before you,

and the Lord’s splendor will be your rear guard. ⁶⁷ 

58:9 Then you will call out, and the Lord will respond;

you will cry out, and he will reply, ‘Here I am.’

You must ⁶⁸  remove the burdensome yoke from among you

and stop pointing fingers and speaking sinfully.

58:10 You must ⁶⁹  actively help the hungry

and feed the oppressed. ⁷⁰ 

Then your light will dispel the darkness, ⁷¹ 

and your darkness will be transformed into noonday. ⁷² 

58:11 The Lord will continually lead you;

he will feed you even in parched regions. ⁷³ 

He will give you renewed strength, ⁷⁴ 

and you will be like a well-watered garden,

like a spring that continually produces water.

58:12 Your perpetual ruins will be rebuilt; ⁷⁵ 

you will reestablish the ancient foundations.

You will be called, ‘The one who repairs broken walls,

the one who makes the streets inhabitable again.’ ⁷⁶ 

Matius 20:15

20:15 Am I not ⁷⁷  permitted to do what I want with what belongs to me? Or are you envious because I am generous?’ ⁷⁸ 

Matius 25:34-40

25:34 Then the king will say to those on his right, ‘Come, you who are blessed by my Father, inherit the kingdom prepared for you from the foundation of the world. 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, ⁷⁹  ‘Lord, when did we see you hungry and feed you, or thirsty and give you something to drink? 25:38 When ⁸⁰  did we see you a stranger and invite you in, or naked and clothe you? 25:39 When ⁸¹  did we see you sick or in prison and visit you?’ 25:40 And the king will answer them, ⁸²  ‘I tell you the truth, ⁸³  just as you did it for one of the least of these brothers or sisters ⁸⁴  of mine, you did it for me.’

Markus 7:22

7:22 adultery, greed, evil, deceit, debauchery, envy, slander, pride, and folly.

Lukas 6:35-38

6:35 But love your enemies, and do good, and lend, expecting nothing back. ⁸⁵  Then ⁸⁶  your reward will be great, and you will be sons ⁸⁷  of the Most High, ⁸⁸  because he is kind to ungrateful and evil people. ⁸⁹  6:36 Be merciful, ⁹⁰  just as your Father is merciful.

Do Not Judge Others

6:37 “Do ⁹¹  not judge, ⁹²  and you will not be judged; ⁹³  do not condemn, and you will not be condemned; forgive, ⁹⁴  and you will be forgiven. 6:38 Give, and it will be given to you: A good measure, pressed down, shaken together, running over, ⁹⁵  will be poured ⁹⁶  into your lap. For the measure you use will be the measure you receive.” ⁹⁷ 

Kisah Para Rasul 20:35

20:35 By all these things, ⁹⁸  I have shown you that by working in this way we must help ⁹⁹  the weak, ¹⁰⁰  and remember the words of the Lord Jesus that he himself said, ‘It is more blessed to give than to receive.’” ¹⁰¹ 

Kisah Para Rasul 20:2

20:2 After he had gone through those regions ¹⁰²  and spoken many words of encouragement ¹⁰³  to the believers there, ¹⁰⁴  he came to Greece, ¹⁰⁵ 

Kolose 1:1-2

Salutation

1:1 From Paul, ¹⁰⁶  an apostle of Christ Jesus by the will of God, and Timothy our brother, 1:2 to the saints, the faithful ¹⁰⁷  brothers and sisters ¹⁰⁸  in Christ, at Colossae. Grace and peace to you ¹⁰⁹  from God our Father! ¹¹⁰ 

Kolose 1:6-11

1:6 that has come to you. Just as in the entire world this gospel ¹¹¹  is bearing fruit and growing, so it has also been bearing fruit and growing ¹¹²  among you from the first day you heard it and understood the grace of God in truth. 1:7 You learned the gospel ¹¹³  from Epaphras, our dear fellow slave ¹¹⁴  – a ¹¹⁵  faithful minister of Christ on our ¹¹⁶  behalf – 1:8 who also told us of your love in the Spirit.

Paul’s Prayer for the Growth of the Church

1:9 For this reason we also, from the day we heard about you, ¹¹⁷  have not ceased praying for you and asking God ¹¹⁸  to fill ¹¹⁹  you with the knowledge of his will in all spiritual wisdom and understanding, 1:10 so that you may live ¹²⁰  worthily of the Lord and please him in all respects ¹²¹  – bearing fruit in every good deed, growing in the knowledge of God, 1:11 being strengthened with all power according to his glorious might for the display of ¹²²  all patience and steadfastness, joyfully

Kolose 1:1

Salutation

1:1 From Paul, ¹²³  an apostle of Christ Jesus by the will of God, and Timothy our brother,

Titus 1:1

Salutation

1:1 From Paul, ¹²⁴  a slave ¹²⁵  of God and apostle of Jesus Christ, to further the faith ¹²⁶  of God’s chosen ones and the knowledge of the truth that is in keeping with godliness,

Titus 1:1

Salutation

1:1 From Paul, ¹²⁷  a slave ¹²⁸  of God and apostle of Jesus Christ, to further the faith ¹²⁹  of God’s chosen ones and the knowledge of the truth that is in keeping with godliness,

Ibrani 6:10

6:10 For God is not unjust so as to forget your work and the love you have demonstrated for his name, in having served and continuing to serve the saints.

Ibrani 13:16

13:16 And do not neglect to do good and to share what you have, ¹³⁰  for God is pleased with such sacrifices.

Ibrani 13:1

Final Exhortations

13:1 Brotherly love must continue.

Pengkhotbah 4:9

Labor is Beneficial When Its Rewards Are Shared

4:9 Two people are better than one,

because they can reap ¹³¹  more benefit ¹³²  from their labor.

[11:25]  ¹ tn Heb “the soul of blessing.” The genitive functions attributively. “Blessing” refers to a gift (Gen 33:11) or a special favor (Josh 15:19). The term נֶפֶשׁ (nefesh, “soul”) functions as a synecdoche of part (= soul) for the whole (= person); see BDB 660 s.v. 4.

[11:25]  ² tn Heb “will grow fat.” Drawing on the standard comparison of fatness and abundance (Deut 32:15), the term means “become rich, prosperous.”

[11:25]  ³ tn The verb מַרְוֶה (marveh, “to be saturated; to drink one’s fill”) draws a comparison between providing water for others with providing for those in need (e.g., Jer 31:25; Lam 3:15). The kind act will be reciprocated.

[11:25]  ⁴ tn The phrase “for others” does not appear in the Hebrew but is implied by the causative Hiphil verb which normally takes a direct object; it is elided in the Hebrew for the sake of emphasis. It is supplied in the translation for the sake of clarity and smoothness.

[11:25]  ⁵ tn This verb also means “to pour water,” and so continues the theme of the preceding participle: The one who gives refreshment to others will be refreshed. BDB 924 s.v. רָוָה lists the form יוֹרֶא (yore’) as a Hophal imperfect of רָוָה (ravah, the only occurrence) and translates it “will himself also be watered” (cf. KJV, ASV, NASB). But the verb looks very much like a Hiphil of the root יָרָא (yara’, “to shoot; to pour”). So the editors of BHS suggest יוּאָר (yu’ar).

[19:17]  ⁶ sn The participle חוֹנֵן (khonen, “shows favor to”) is related to the word for “grace.” The activity here is the kind favor shown poor people for no particular reason and with no hope of repayment. It is literally an act of grace.

[19:17]  ⁷ tn The form מַלְוֵה (malveh) is the Hiphil participle from לָוָה (lavah) in construct; it means “to cause to borrow; to lend.” The expression here is “lender of the Lord.” The person who helps the poor becomes the creditor of God.

[19:17]  ⁸ tn Heb “he.” The referent of the 3rd person masculine singular pronoun is “the Lord” in the preceding line, which has been supplied here in the translation for clarity.

[19:17]  ⁹ sn The promise of reward does not necessarily mean that the person who gives to the poor will get money back; the rewards in the book of Proverbs involve life and prosperity in general.

[19:17]  ¹⁰ tn Heb “and his good deed will repay him.” The word גְּמֻלוֹ (gÿmulo) could be (1) the subject or (2) part of a double accusative of the verb. Understanding it as part of the double accusative makes better sense, for then the subject of the verb is God. How “his deed” could repay him is not immediately obvious.

[21:13]  ¹¹ sn The imagery means “pay no attention to” the cry for help or “refuse to help,” so it is a metonymy of cause for the effect.

[21:13]  ¹² sn “Cry” here would be a metonymy of effect for the cause, the cause being the great needs of the poor.

[21:13]  ¹³ sn The proverb is teaching that those who show mercy will receive mercy. It involves the principle of talionic justice – those who refuse the needs of others will themselves be refused when they need help (so Luke 16:19-31).

[15:7]  ¹⁴ tn Heb “one of your brothers” (so NASB); NAB “one of your kinsmen”; NRSV “a member of your community.” See the note at v. 2.

[15:7]  ¹⁵ tn Heb “gates.”

[15:7]  ¹⁶ tn Heb “withdraw your hand.” Cf. NIV “hardhearted or tightfisted” (NRSV and NLT similar).

[15:7]  ¹⁷ tn Heb “from your needy brother.”

[15:8]  ¹⁸ tn The Hebrew text uses the infinitive absolute before both verbs. The translation indicates the emphasis with the words “be sure to” and “generously,” respectively.

[15:8]  ¹⁹ tn Heb “whatever his need that he needs for himself.” This redundant expression has been simplified in the translation for stylistic reasons.

[15:9]  ²⁰ tn Heb “your eye.”

[15:9]  ²¹ tn Heb “your needy brother.”

[15:9]  ²² tn Heb “give” (likewise in v. 10).

[15:9]  ²³ tn Heb “it will be a sin to you.”

[15:10]  ²⁴ tn The Hebrew text uses the infinitive absolute for emphasis, which the translation indicates with “by all means.”

[15:10]  ²⁵ tc Heb “your heart must not be grieved in giving to him.” The LXX and Orig add, “you shall surely lend to him sufficient for his need,” a suggestion based on the same basic idea in v. 8. Such slavish adherence to stock phrases is without warrant in most cases, and certainly here.

[15:11]  ²⁶ tn The Hebrew text uses the infinitive absolute for emphasis, which the translation indicates with “make sure.”

[15:11]  ²⁷ tn Heb “your brother.”

[28:56]  ²⁸ tc The LXX adds σφόδρα (sfodra, “very”) to bring the description into line with v. 54.

[28:56]  ²⁹ tn Heb “delicateness and tenderness.”

[31:16]  ³⁰ tn Heb “kept the poor from [their] desire.”

[31:17]  ³¹ tn Heb “and an orphan did not eat from it.”

[31:18]  ³² tn Heb “he grew up with me.” Several commentators have decided to change the pronoun to “I,” and make it causative.

[31:18]  ³³ tn The expression “from my mother’s womb” is obviously hyperbolic. It is a way of saying “all his life.”

[31:18]  ³⁴ tn Heb “I guided her,” referring to the widow mentioned in v. 16.

[31:20]  ³⁵ tn The MT has simply “if his loins did not bless me.” In the conditional clause this is another protasis. It means, “if I saw someone dying and if he did not thank me for clothing them.” It is Job’s way of saying that whenever he saw a need he met it, and he received his share of thanks – which prove his kindness. G. R. Driver has it “without his loins having blessed me,” taking “If…not” as an Aramaism, meaning “except” (AJSL 52 [1935/36]: 164f.).

[31:20]  ³⁶ tn This clause is interpreted here as a subordinate clause to the first half of the verse. It could also be a separate clause: “was he not warmed…?”

[41:1]  ³⁷ sn Psalm 41. The psalmist is confident (vv. 11-12) that the Lord has heard his request to be healed (vv. 4-10), and he anticipates the joy he will experience when the Lord intervenes (vv. 1-3). One must assume that the psalmist is responding to a divine oracle of assurance (see P. C. Craigie, Psalms 1-50 [WBC], 319-20). The final verse is a fitting conclusion to this psalm, but it is also serves as a fitting conclusion to the first “book” (or major editorial division) of the Psalter. Similar statements appear at or near the end of each of the second, third, and fourth “books” of the Psalter (see Pss 72:19, 89:52, and 106:48 respectively).

[41:1]  ³⁸ tn The Hebrew noun is an abstract plural. The word often refers metonymically to the happiness that God-given security and prosperity produce (see Pss 1:1, 3; 2:12; 34:9; 65:4; 84:12; 89:15; 106:3; 112:1; 127:5; 128:1; 144:15).

[41:1]  ³⁹ sn One who treats the poor properly. The psalmist is characterizing himself as such an individual and supplying a reason why God has responded favorably to his prayer. The Lord’s attitude toward the merciful mirrors their treatment of the poor.

[41:1]  ⁴⁰ tn Heb “in the day of trouble” (see Ps 27:5).

[41:1]  ⁴¹ tn That is, the one who has been kind to the poor. The prefixed verbal form could be taken as jussive of prayer (“may the Lord deliver,” see v. 2), but the preceding parallel line is a declaration of fact, not a prayer per se. The imperfect can be taken here as future (“will deliver,” cf. NEB, NASB) or as generalizing (“delivers,” cf. NIV, NRSV). The parallel line, which has a generalizing tone, favors the latter. At the same time, though the psalmist uses a generalizing style here, he clearly has himself primarily in view.

[41:2]  ⁴² tn The prefixed verbal forms are taken as jussives in the translation because the jussive is clearly used in the final line of the verse, suggesting that this is a prayer. The psalmist stops to pronounce a prayer of blessing on the godly individual envisioned in v. 1. Of course, he actually has himself primarily in view. He mixes confidence (vv. 1, 3) with petition (v. 2) because he stands in the interval between the word of assurance and the actual intervention by God.

[41:2]  ⁴³ tc The translation follows the consonantal Hebrew text (Kethib), which has a Pual (passive) prefixed form, regarded here as a jussive. The Pual of the verb אָשַׁר (’ashar) also appears in Prov 3:18. The marginal reading (Qere) assumes a vav (ו) consecutive and Pual perfect. Some, with the support of the LXX, change the verb to a Piel (active) form with an objective pronominal suffix, “and may he bless him,” or “and he will bless him” (cf. NIV).

[41:2]  ⁴⁴ tn The negative particle אַל (’al) before the prefixed verbal form indicates the verb is a jussive and the statement a prayer. Those who want to take v. 2 as a statement of confidence suggest emending the negative particle to לֹא (lo’), which is used with the imperfect. See the earlier note on the verbal forms in line one of this verse. According to GKC 322 §109.e, this is a case where the jussive is used rhetorically to “express that something cannot or should not happen.” In this case one might translate, “you will not turn him over to his enemies,” and take the preceding verbal forms as indicative in mood.

[41:2]  ⁴⁵ tn Heb “do not give him over to the desire of his enemies” (see Ps 27:12).

[41:3]  ⁴⁶ tn The prefixed verbal form could be taken as jussive, continuing the prayer of v. 2, but the parallel line in v. 3b employs the perfect, suggesting that the psalmist is again speaking in the indicative mood (see v. 1b). The imperfect can be understood as future or as generalizing (see v. 1).

[41:3]  ⁴⁷ tn Heb “all his bed you turn in his illness.” The perfect is used here in a generalizing sense (see v. 1) or in a rhetorical manner to emphasize that the healing is as good as done.

[112:9]  ⁴⁸ tn Heb “he scatters, he gives.”

[112:9]  ⁴⁹ tn Heb “stands forever.”

[112:9]  ⁵⁰ tn Heb “his horn will be lifted up in honor.” The horn of an ox underlies the metaphor (see Deut 33:17; 1 Kgs 22:11; Ps 92:10). The horn of the wild ox is frequently a metaphor for military strength; the idiom “exalt/lift up the horn” signifies military victory (see 1 Sam 2:10; Pss 89:17, 24; 92:10; Lam 2:17).

[11:1]  ⁵¹ tn The verb שָׁלַח (shalakh, “to send; to cast”) refers to the action of sending something to someone (e.g., Neh 8:12; HALOT 1995 s.v. שׁלח). The term is traditionally rendered here as “cast” (KJV, NAB, RES, ASV, NASB, NIV); however, some render it “send” (NJPS, NRSV, NEB). LXX uses ἀπόστειλον (aposteilon, “send”).

[11:1]  ⁵² tn Heb “your bread.” The term לֶחֶם (lekhem) is traditionally rendered “bread” (KJV, NAB, RSV, NRSV, ASV, NASB, NIV, NJPS). However, 11:1-2 seems to deal with exporting goods overseas (D. R. Glenn, “Ecclesiastes,” BKCOT, 1002-3). It is better to take לֶחֶם (“bread”) as a metonymy of product, standing for the grain and wheat from which bread is produced (e.g., Gen 41:54-55; 47:13, 15, 17, 19; 49:20; Num 15:19; 2 Kgs 18:32; Isa 28:28; 30:23; 36:17; 55:10; Jer 5:17; Ezek 48:18; Job 28:5; Ps 104:14; Prov 28:3); see HALOT 526 s.v. 1; BDB 537 s.v. 1.b. It is taken this way by several translations: “grain” (NEB) and “goods” (Moffatt). Qoheleth encouraged the export of grain products overseas in international trade.

[11:1]  ⁵³ tn Heb “upon the surface of the waters.” This is traditionally viewed as extolling generosity from which a reward will be reaped. On the other hand, some scholars suggest that the imagery deals with commercial business through maritime trade. M. Jastrow took this verse as advice to take risks in business by trusting one’s goods or ships that will after many days return with a profit (A. Cohen, The Five Megilloth [SoBB], 181). Sea trade was risky in the ancient Near East, but it brought big returns to its investors (e.g., 1 Kgs 9:26-28; 10:22; Ps 107:23); see D. R. Glenn, “Ecclesiastes,” BKCOT, 1002-3. The verse is rendered thus: “Send your grain across the seas, and in time you will get a return” (NEB); or “Trust your goods far and wide at sea, till you get a good return after a while” (Moffatt).

[11:1]  ⁵⁴ tn Heb “find it.”

[11:2]  ⁵⁵ tn Heb “give a portion.”

[11:2]  ⁵⁶ tn The phrase “seven or eight” is a graded numerical saying depicting an indefinite plurality: “The collocation of a numeral with the next above it is a rhetorical device employed in numerical sayings to express a number, which need not, or cannot, be more exactly specified. It must be gathered from the context whether such formulae are intended to denote only an insignificant number (e.g., Is 17:6 “two” or at the most “three”) or a considerable number (e.g., Mi 5:4). Sometimes, however, this juxtaposition serves to express merely an indefinite total, without the collateral idea of intensifying the lower by means of the higher number” (GKC 437 §134.s). Examples: “one” or “two” (Deut 32:30; Jer 3:14; Job 33:14; 40:5; Ps 62:12); “two” or “three” (2 Kgs 9:32; Isa 17:6; Hos 6:2; Amos 4:8; Sir 23:16; 26:28; 50:25); “three” or “four” (Jer 36:23; Amos 1:3-11; Prov 21:19; 30:15, 18; Sir 26:5); “four” or “five” (Isa 17:6); “six” or “seven” (Job 5:19; Prov 6:16); “seven” or “eight” (Mic 5:4; Eccl 11:2).

[11:2]  ⁵⁷ tn The word “investments” is not in the Hebrew text; it is added here for clarity. This line is traditionally understood as an exhortation to be generous to a multitude of people (KJV, NAB, ASV, NASB, RSV, NRSV, NIV, NJPS); however, it is better taken as shrewd advice to not commit all one’s possessions to a single venture (A. Cohen, The Five Megilloth [SoBB], 181). D. R. Glenn (“Ecclesiastes,” BKCOT, 1003) writes: “In view of the possibility of disaster, a person should make prudent investments in numerous ventures rather than put all his ‘eggs in one basket’ (e.g., Gen 32:7-8 for a practical example of this advice).” Several translations reflect this: “Divide your merchandise among seven ventures, eight maybe” (NEB); “Take shares in several ventures” (Moffatt).

[11:2]  ⁵⁸ sn The phrase you do not know is repeated throughout this section (11:2, 5-6). Human beings are ignorant of the future. This should motivate a person to invest their financial resources wisely (11:1-3) and to work diligently (11:4-6).

[11:2]  ⁵⁹ tn The term רעה (lit. “evil”) refers to calamity (e.g., Eccl 5:13; 7:14; 9:12).

[32:8]  ⁶⁰ tn Heb “and he upon honorable things stands.”

[58:7]  ⁶¹ tn Heb “Is it not?” The rhetorical question here expects a positive answer, “It is!”

[58:7]  ⁶² tn Heb “and afflicted [ones], homeless [ones] you should bring [into] a house.” On the meaning of מְרוּדִים (mÿrudim, “homeless”) see HALOT 633 s.v. *מָרוּד.

[58:7]  ⁶³ tn Heb “and from your flesh do not hide yourself.”

[58:8]  ⁶⁴ tn Heb “will burst out like the dawn.”

[58:8]  sn Light here symbolizes God’s favor and restored blessing, as the immediately following context makes clear.

[58:8]  ⁶⁵ tn Heb “prosper”; KJV “spring forth speedily.”

[58:8]  ⁶⁶ tn Or “righteousness.” Their godly behavior will be on display for all to see.

[58:8]  ⁶⁷ sn The nation will experience God’s protective presence.

[58:9]  ⁶⁸ tn Heb “if you.” In the Hebrew text vv. 9b-10 are one long conditional sentence. The protasis (“if” clauses appear in vv. 9b-10a), with the apodosis (“then” clause) appearing in v. 10b.

[58:10]  ⁶⁹ tn Heb “if you.” See the note on “you must” in v. 9b.

[58:10]  ⁷⁰ tn Heb “If you furnish for the hungry [with] your being, and the appetite of the oppressed you satisfy.”

[58:10]  ⁷¹ tn Heb “will rise in the darkness.”

[58:10]  ⁷² tn Heb “and your darkness [will be] like noonday.”

[58:11]  ⁷³ tn Heb “he will satisfy in parched regions your appetite.”

[58:11]  ⁷⁴ tn Heb “and your bones he will strengthen.”

[58:12]  ⁷⁵ tn Heb “and they will build from you ancient ruins.”

[58:12]  ⁷⁶ tc The Hebrew text has “the one who restores paths for dwelling.” The idea of “paths to dwell in” is not a common notion. Some have proposed emending נְתִיבוֹת (nÿtivot, “paths”) to נְתִיצוֹת (nÿtitsot, “ruins”), a passive participle from נָתַץ (natats, “tear down”; see HALOT 732 s.v. *נְתִיצָה), because tighter parallelism with the preceding line is achieved. However, none of the textual sources support this emendation. The line may mean that paths must be repaired in order to dwell in the land.

[20:15]  ⁷⁷ tc ‡ Before οὐκ (ouk, “[am I] not”) a number of significant witnesses read ἤ (h, “or”; e.g., א C W 085 Ë^1,13 33 and most others). Although in later Greek the οι in σοι (oi in soi) – the last word of v. 14 – would have been pronounced like ἤ, since ἤ is lacking in early mss (B D; among later witnesses, note L Z Θ 700) and since mss were probably copied predominantly by sight rather than by sound, even into the later centuries, the omission of ἤ cannot be accounted for as easily. Thus the shorter reading is most likely original. NA²⁷ includes the word in brackets, indicating doubts as to its authenticity.

[20:15]  ⁷⁸ tn Grk “Is your eye evil because I am good?”

[25:37]  ⁷⁹ tn Grk “answer him, saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated.

[25:38]  ⁸⁰ tn Here δέ (de) has not been translated.

[25:39]  ⁸¹ tn Here δέ (de) has not been translated.

[25:40]  ⁸² tn Grk “answering, the king will say to them.” This is somewhat redundant and has been simplified in the translation.

[25:40]  ⁸³ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[25:40]  ⁸⁴ 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.

[6:35]  ⁸⁵ tn Or “in return.”

[6:35]  ⁸⁶ 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]  ⁸⁷ 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]  ⁸⁸ sn That is, “sons of God.”

[6:35]  ⁸⁹ tn Or “to the ungrateful and immoral.” The word “people” is not in the Greek text, but is implied.

[6:36]  ⁹⁰ sn Merciful is a characteristic of God often noted in the OT: Exod 34:6; Deut 4:31; Joel 2:31; Jonah 4:2; 2 Sam 24:14. This remark also echoes the more common OT statements like Lev 19:2 or Deut 18:13: “you must be holy as I am holy.”

[6:37]  ⁹¹ tn Grk “And do.” Here καί (kai) has not been translated because of differences between Greek and English style.

[6:37]  ⁹² sn As the Gospel makes clear, with the statement do not judge Jesus had in mind making a judgment that caused one to cut oneself off from someone so that they ceased to be reached out to (5:27-32; 15:1-32). Jesus himself did make judgments about where people stand (11:37-54), but not in such a way that he ceased to continue to offer them God’s grace.

[6:37]  ⁹³ sn The point of the statement do not judge, and you will not be judged is that the standards one applies to others God applies back. The passive verbs in this verse look to God’s action.

[6:37]  ⁹⁴ sn On forgive see Luke 11:4; 1 Pet 3:7.

[6:38]  ⁹⁵ sn The background to the image pressed down, shaken together, running over is pouring out grain for measure in the marketplace. One often poured the grain into a container, shook it to level out the grain and then poured in some more. Those who are generous have generosity running over for them.

[6:38]  ⁹⁶ tn Grk “they will give”; that is, “pour.” The third person plural has been replaced by the passive in the translation.

[6:38]  ⁹⁷ tn Grk “by [the measure] with which you measure it will be measured back to you.”

[20:35]  ⁹⁸ sn The expression By all these things means “In everything I did.”

[20:35]  ⁹⁹ tn Or “must assist.”

[20:35]  ¹⁰⁰ tn Or “the sick.” See Eph 4:28.

[20:35]  ¹⁰¹ sn The saying is similar to Matt 10:8. Service and generosity should be abundant. Interestingly, these exact words are not found in the gospels. Paul must have known of this saying from some other source.

[20:2]  ¹⁰² tn BDAG 633 s.v. μέρος 1.b.γ gives the meanings “the parts (of a geographical area), region, district,” but the use of “district” in this context probably implies too much specificity.

[20:2]  ¹⁰³ tn Grk “and encouraging them with many words.” The participle παρακαλέσας (parakalesa", “encouraging”) has been translated by the phrase “spoken…words of encouragement” because the formal equivalent is awkward in contemporary English.

[20:2]  ¹⁰⁴ tn Grk “[to] them”; the referent (the believers there) has been specified in the translation for clarity.

[20:2]  ¹⁰⁵ tn In popular usage the term translated “Greece” here could also refer to the Roman province officially known as Achaia (BDAG 318 s.v. ῾Ελλάς).

[1:1]  ¹⁰⁶ tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[1:2]  ¹⁰⁷ tn Grk “and faithful.” The construction in Greek (as well as Paul’s style) suggests that the saints are identical to the faithful; hence, the καί (kai) is best left untranslated (cf. Eph 1:1). See ExSyn 281-82.

[1:2]  ¹⁰⁸ tn Grk “brothers,” but the Greek word may be used for “brothers and sisters” or “fellow Christians” as here (cf. BDAG 18 s.v. ἀδελφός 1, where considerable nonbiblical evidence for the plural ἀδελφοί [adelfoi] meaning “brothers and sisters” is cited).

[1:2]  ¹⁰⁹ tn Or “Grace to you and peace.”

[1:2]  ¹¹⁰ tc Most witnesses, including some important ones (א A C F G I [P] 075 Ï it bo), read “and the Lord Jesus Christ” at the end of this verse, no doubt to conform the wording to the typical Pauline salutation. However, excellent and early witnesses (B D K L Ψ 33 81 1175 1505 1739 1881 al sa) lack this phrase. Since the omission is inexplicable as arising from the longer reading (otherwise, these mss would surely have deleted the phrase in the rest of the corpus Paulinum), it is surely authentic.

[1:6]  ¹¹¹ tn Grk “just as in the entire world it is bearing fruit.” The antecedent (“the gospel”) of the implied subject (“it”) of ἐστιν (estin) has been specified in the translation for clarity.

[1:6]  ¹¹² tn Though the participles are periphrastic with the present tense verb ἐστίν (estin), the presence of the temporal indicator “from the day” in the next clause indicates that this is a present tense that reaches into the past and should be translated as “has been bearing fruit and growing.” For a discussion of this use of the present tense, see ExSyn 519-20.

[1:7]  ¹¹³ tn Or “learned it.” The Greek text simply has “you learned” without the reference to “the gospel,” but “the gospel” is supplied to clarify the sense of the clause. Direct objects were frequently omitted in Greek when clear from the context.

[1:7]  ¹¹⁴ tn The Greek word translated “fellow slave” is σύνδουλος (sundoulo"); the σύν- prefix here denotes association. Though δοῦλος is normally translated “servant,” the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times…in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v.). The most accurate translation is “bondservant” (sometimes found in the ASV for δοῦλος), in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force.

[1:7]  ¹¹⁵ tn The Greek text has “who (ὅς, Jos) is a faithful minister.” The above translation conveys the antecedent of the relative pronoun quite well and avoids the redundancy with the following substantival participle of v. 8, namely, “who told” (ὁ δηλώσας, Jo dhlwsa").

[1:7]  ¹¹⁶ tc ‡ Judging by the superior witnesses for the first person pronoun ἡμῶν (Jhmwn, “us”; Ì⁴⁶ א* A B D* F G 326* 1505 al) vs. the second person pronoun ὑμῶν (Jumwn, “you”; found in א² C D¹ Ψ 075 33 1739 1881 Ï lat sy co), ἡμῶν should be regarded as original. Although it is possible that ἡμῶν was an early alteration of ὑμῶν (either unintentionally, as dittography, since it comes seventeen letters after the previous ἡμῶν; or intentionally, to conform to the surrounding first person pronouns), this supposition is difficult to maintain in light of the varied and valuable witnesses for this reading. Further, the second person is both embedded in the verb ἐμάθετε (emaqete) and is explicit in v. 8 (ὑμῶν). Hence, the motivation to change to the first person pronoun is counterbalanced by such evidence. The second person pronoun may have been introduced unintentionally via homoioarcton with the ὑπέρ (Juper) that immediately precedes it. As well, the second person reading is somewhat harder for it seems to address Epaphras’ role only in relation to Paul and his colleagues, rather than in relation to the Colossians. Nevertheless, the decision must be based ultimately on external evidence (because the internal evidence can be variously interpreted), and this strongly supports ἡμῶν.

[1:9]  ¹¹⁷ tn Or “heard about it”; Grk “heard.” There is no direct object stated in the Greek (direct objects were frequently omitted in Greek when clear from the context). A direct object is expected by an English reader, however, so most translations supply one. Here, however, it is not entirely clear what the author “heard”: a number of translations supply “it” (so KJV, NASB, NRSV; NAB “this”), but this could refer back either to (1) “your love in the Spirit” at the end of v. 8, or (2) “your faith in Christ Jesus and the love that you have for all the saints” (v. 4). In light of this uncertainty, other translations supply “about you” (TEV, NIV, CEV, NLT). This is preferred by the present translation since, while it does not resolve the ambiguity entirely, it does make it less easy for the English reader to limit the reference only to “your love in the Spirit” at the end of v. 8.

[1:9]  ¹¹⁸ tn The term “God” does not appear in the Greek text, but the following reference to “the knowledge of his will” makes it clear that “God” is in view as the object of the “praying and asking,” and should therefore be included in the English translation for clarity.

[1:9]  ¹¹⁹ tn The ἵνα (Jina) clause has been translated as substantival, indicating the content of the prayer and asking. The idea of purpose may also be present in this clause.

[1:10]  ¹²⁰ tn The infinitive περιπατῆσαι (peripathsai, “to walk, to live, to live one’s life”) is best taken as an infinitive of purpose related to “praying” (προσευχόμενοι, proseucomenoi) and “asking” (αἰτούμενοι, aitoumenoi) in v. 9 and is thus translated as “that you may live.”

[1:10]  ¹²¹ tn BDAG 129 s.v. ἀρεσκεία states that ἀρεσκείαν (areskeian) refers to a “desire to please εἰς πᾶσαν ἀ. to please (the Lord) in all respects Col 1:10.”

[1:11]  ¹²² tn The expression “for the display of” is an attempt to convey in English the force of the Greek preposition εἰς (eis) in this context.

[1:1]  ¹²³ tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[1:1]  ¹²⁴ tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[1:1]  ¹²⁵ tn Traditionally, “servant” or “bondservant.” Though δοῦλος (doulos) is normally translated “servant,” the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times…in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v.). The most accurate translation is “bondservant” (sometimes found in the ASV for δοῦλος), in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force.

[1:1]  sn Undoubtedly the background for the concept of being the Lord’s slave or servant is to be found in the Old Testament scriptures. For a Jew this concept did not connote drudgery, but honor and privilege. It was used of national Israel at times (Isa 43:10), but was especially associated with famous OT personalities, including such great men as Moses (Josh 14:7), David (Ps 89:3; cf. 2 Sam 7:5, 8) and Elijah (2 Kgs 10:10); all these men were “servants (or slaves) of the Lord.”

[1:1]  ¹²⁶ tn Grk “for the faith,” possibly, “in accordance with the faith.”

[1:1]  ¹²⁷ tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[1:1]  ¹²⁸ tn Traditionally, “servant” or “bondservant.” Though δοῦλος (doulos) is normally translated “servant,” the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times…in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v.). The most accurate translation is “bondservant” (sometimes found in the ASV for δοῦλος), in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force.

[1:1]  sn Undoubtedly the background for the concept of being the Lord’s slave or servant is to be found in the Old Testament scriptures. For a Jew this concept did not connote drudgery, but honor and privilege. It was used of national Israel at times (Isa 43:10), but was especially associated with famous OT personalities, including such great men as Moses (Josh 14:7), David (Ps 89:3; cf. 2 Sam 7:5, 8) and Elijah (2 Kgs 10:10); all these men were “servants (or slaves) of the Lord.”

[1:1]  ¹²⁹ tn Grk “for the faith,” possibly, “in accordance with the faith.”

[13:16]  ¹³⁰ tn Grk “neglect doing good and fellowship.”

[4:9]  ¹³¹ tn Heb “they have.”

[4:9]  ¹³² tn Heb “a good reward.”