Matthew 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, ¹  ‘Lord, when did we see you hungry and feed you, or thirsty and give you something to drink? 25:38 When ²  did we see you a stranger and invite you in, or naked and clothe you? 25:39 When ³  did we see you sick or in prison and visit you?’ 25:40 And the king will answer them, ⁴  ‘I tell you the truth, ⁵  just as you did it for one of the least of these brothers or sisters ⁶  of mine, you did it for me.’

Deuteronomy 15:7-14

The Spirit of Liberality

15:7 If a fellow Israelite ⁷  from one of your villages ⁸  in the land that the Lord your God is giving you should be poor, you must not harden your heart or be insensitive ⁹  to his impoverished condition. ¹⁰  15:8 Instead, you must be sure to open your hand to him and generously lend ¹¹  him whatever he needs. ¹²  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 ¹³  be wrong toward your impoverished fellow Israelite ¹⁴  and you do not lend ¹⁵  him anything; he will cry out to the Lord against you and you will be regarded as having sinned. ¹⁶  15:10 You must by all means lend ¹⁷  to him and not be upset by doing it, ¹⁸  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 ¹⁹  your hand to your fellow Israelites ²⁰  who are needy and poor in your land.

Release of Debt Slaves

15:12 If your fellow Hebrew ²¹  – whether male or female ²²  – is sold to you and serves you for six years, then in the seventh year you must let that servant ²³  go free. ²⁴  15:13 If you set them free, you must not send them away empty-handed. 15:14 You must supply them generously ²⁵  from your flock, your threshing floor, and your winepress – as the Lord your God has blessed you, you must give to them.

Job 31:16-20

31:16 If I have refused to give the poor what they desired, ²⁶ 

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 ²⁷  –

31:18 but from my youth I raised the orphan ²⁸  like a father,

and from my mother’s womb ²⁹ 

I guided the widow! ³⁰ 

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 ³¹ 

as he warmed himself with the fleece of my sheep, ³² 

Psalms 37:21

37:21 Evil men borrow, but do not repay their debt,

but the godly show compassion and are generous. ³³ 

Psalms 37:25-26

37:25 I was once young, now I am old.

I have never seen a godly man abandoned,

or his children ³⁴  forced to search for food. ³⁵ 

37:26 All day long he shows compassion and lends to others, ³⁶ 

and his children ³⁷  are blessed.

Psalms 112:5-9

112:5 It goes well for the one ³⁸  who generously lends money,

and conducts his business honestly. ³⁹ 

112:6 For he will never be upended;

others will always remember one who is just. ⁴⁰ 

112:7 He does not fear bad news.

He ⁴¹  is confident; he trusts ⁴²  in the Lord.

112:8 His resolve ⁴³  is firm; he will not succumb to fear

before he looks in triumph on his enemies.

112:9 He generously gives ⁴⁴  to the needy;

his integrity endures. ⁴⁵ 

He will be vindicated and honored. ⁴⁶ 

Proverbs 3:27-28

Wisdom Demonstrated in Relationships with People

3:27 Do not withhold good from those who need it, ⁴⁷ 

when ⁴⁸  you ⁴⁹  have the ability ⁵⁰  to help. ⁵¹ 

3:28 Do not say to your neighbor, “Go! Return tomorrow

and I will give it,” when ⁵²  you have it with you at the time. ⁵³ 

Proverbs 11:24-25

11:24 One person is generous ⁵⁴  and yet grows more wealthy, ⁵⁵ 

but another withholds more than he should ⁵⁶  and comes to poverty. ⁵⁷ 

11:25 A generous person ⁵⁸  will be enriched, ⁵⁹ 

and the one who provides water ⁶⁰  for others ⁶¹  will himself be satisfied. ⁶² 

Proverbs 19:17

19:17 The one who is gracious ⁶³  to the poor lends ⁶⁴  to the Lord,

and the Lord ⁶⁵  will repay him ⁶⁶  for his good deed. ⁶⁷ 

Ecclesiastes 11:1-2

Ignorance of the Future Demands Diligence in the Present

11:1 Send ⁶⁸  your grain ⁶⁹  overseas, ⁷⁰ 

for after many days you will get a return. ⁷¹ 

11:2 Divide your merchandise ⁷²  among seven or even eight ⁷³  investments, ⁷⁴ 

for you do not know ⁷⁵  what calamity ⁷⁶  may happen on earth.

Ecclesiastes 11:6

11:6 Sow your seed in the morning,

and do not stop working ⁷⁷  until the evening; ⁷⁸ 

for you do not know which activity ⁷⁹  will succeed ⁸⁰  –

whether this one or that one, or whether both will prosper equally. ⁸¹ 

Isaiah 58:6-12

58:6 No, this is the kind of fast I want. ⁸² 

I want you ⁸³  to remove the sinful chains,

to tear away the ropes of the burdensome yoke,

to set free the oppressed, ⁸⁴ 

and to break every burdensome yoke.

58:7 I want you ⁸⁵  to share your food with the hungry

and to provide shelter for homeless, oppressed people. ⁸⁶ 

When you see someone naked, clothe him!

Don’t turn your back on your own flesh and blood! ⁸⁷ 

58:8 Then your light will shine like the sunrise; ⁸⁸ 

your restoration will quickly arrive; ⁸⁹ 

your godly behavior ⁹⁰  will go before you,

and the Lord’s splendor will be your rear guard. ⁹¹ 

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 ⁹²  remove the burdensome yoke from among you

and stop pointing fingers and speaking sinfully.

58:10 You must ⁹³  actively help the hungry

and feed the oppressed. ⁹⁴ 

Then your light will dispel the darkness, ⁹⁵ 

and your darkness will be transformed into noonday. ⁹⁶ 

58:11 The Lord will continually lead you;

he will feed you even in parched regions. ⁹⁷ 

He will give you renewed strength, ⁹⁸ 

and you will be like a well-watered garden,

like a spring that continually produces water.

58:12 Your perpetual ruins will be rebuilt; ⁹⁹ 

you will reestablish the ancient foundations.

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

the one who makes the streets inhabitable again.’ ¹⁰⁰ 

Daniel 4:27

4:27 Therefore, O king, may my advice be pleasing to you. Break away from your sins by doing what is right, and from your iniquities by showing mercy to the poor. Perhaps your prosperity will be prolonged.” ¹⁰¹ 

Luke 6:30-36

6:30 Give to everyone who asks you, ¹⁰²  and do not ask for your possessions ¹⁰³  back ¹⁰⁴  from the person who takes them away. 6:31 Treat others ¹⁰⁵  in the same way that you would want them to treat you. ¹⁰⁶ 

6:32 “If ¹⁰⁷  you love those who love you, what credit is that to you? For even sinners ¹⁰⁸  love those who love them. ¹⁰⁹  6:33 And ¹¹⁰  if you do good to those who do good to you, what credit is that to you? Even ¹¹¹  sinners ¹¹²  do the same. 6:34 And if you lend to those from whom you hope to be repaid, ¹¹³  what credit is that to you? Even sinners ¹¹⁴  lend to sinners, so that they may be repaid in full. ¹¹⁵  6:35 But love your enemies, and do good, and lend, expecting nothing back. ¹¹⁶  Then ¹¹⁷  your reward will be great, and you will be sons ¹¹⁸  of the Most High, ¹¹⁹  because he is kind to ungrateful and evil people. ¹²⁰  6:36 Be merciful, ¹²¹  just as your Father is merciful.

Luke 11:41

11:41 But give from your heart to those in need, ¹²²  and ¹²³  then everything will be clean for you. ¹²⁴ 

Luke 14:12-14

14:12 He ¹²⁵  said also to the man ¹²⁶  who had invited him, “When you host a dinner or a banquet, ¹²⁷  don’t invite your friends or your brothers or your relatives or rich neighbors so you can be invited by them in return and get repaid. 14:13 But when you host an elaborate meal, ¹²⁸  invite the poor, the crippled, ¹²⁹  the lame, and ¹³⁰  the blind. ¹³¹  14:14 Then ¹³²  you will be blessed, ¹³³  because they cannot repay you, for you will be repaid ¹³⁴  at the resurrection of the righteous.”

Romans 12:20

12:20 Rather, if your enemy is hungry, feed him; if he is thirsty, give him a drink; for in doing this you will be heaping burning coals on his head. ¹³⁵ 

Romans 12:2

12:2 Do not be conformed ¹³⁶  to this present world, ¹³⁷  but be transformed by the renewing of your mind, so that you may test and approve ¹³⁸  what is the will of God – what is good and well-pleasing and perfect.

Colossians 1:6-15

1:6 that has come to you. Just as in the entire world this gospel ¹³⁹  is bearing fruit and growing, so it has also been bearing fruit and growing ¹⁴⁰  among you from the first day you heard it and understood the grace of God in truth. 1:7 You learned the gospel ¹⁴¹  from Epaphras, our dear fellow slave ¹⁴²  – a ¹⁴³  faithful minister of Christ on our ¹⁴⁴  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, ¹⁴⁵  have not ceased praying for you and asking God ¹⁴⁶  to fill ¹⁴⁷  you with the knowledge of his will in all spiritual wisdom and understanding, 1:10 so that you may live ¹⁴⁸  worthily of the Lord and please him in all respects ¹⁴⁹  – 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 ¹⁵⁰  all patience and steadfastness, joyfully 1:12 giving thanks to the Father who has qualified you to share ¹⁵¹  in the saints’ ¹⁵²  inheritance in the light. 1:13 He delivered us from the power of darkness and transferred us to the kingdom of the Son he loves, ¹⁵³  1:14 in whom we have redemption, ¹⁵⁴  the forgiveness of sins.

The Supremacy of Christ

1:15 ¹⁵⁵ He is the image of the invisible God, the firstborn ¹⁵⁶  over all creation, ¹⁵⁷ 

Colossians 1:1

Salutation

1:1 From Paul, ¹⁵⁸  an apostle of Christ Jesus by the will of God, and Timothy our brother,

Colossians 1:17-19

1:17 He himself is before all things and all things are held together ¹⁵⁹  in him.

1:18 He is the head of the body, the church, as well as the beginning, the firstborn ¹⁶⁰  from among the dead, so that he himself may become first in all things. ¹⁶¹ 

1:19 For God ¹⁶²  was pleased to have all his ¹⁶³  fullness dwell ¹⁶⁴  in the Son ¹⁶⁵ 

Hebrews 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.

Hebrews 13:16

13:16 And do not neglect to do good and to share what you have, ¹⁶⁶  for God is pleased with such sacrifices.

James 1:27

1:27 Pure and undefiled religion before ¹⁶⁷  God the Father ¹⁶⁸  is this: to care for orphans and widows in their misfortune and to keep oneself unstained by the world.

James 2:15-16

2:15 If a brother or sister ¹⁶⁹  is poorly clothed and lacks daily food, 2:16 and one of you says to them, “Go in peace, keep warm and eat well,” but you do not give them what the body needs, ¹⁷⁰  what good is it?

James 2:1

Prejudice and the Law of Love

2:1 My brothers and sisters, ¹⁷¹  do not show prejudice ¹⁷²  if you possess faith ¹⁷³  in our glorious Lord Jesus Christ. ¹⁷⁴ 

James 3:16-18

3:16 For where there is jealousy and selfishness, there is disorder and every evil practice. 3:17 But the wisdom from above is first pure, then peaceable, gentle, accommodating, ¹⁷⁵  full of mercy and good fruit, ¹⁷⁶  impartial, and not hypocritical. ¹⁷⁷  3:18 And the fruit that consists of righteousness ¹⁷⁸  is planted ¹⁷⁹  in peace among ¹⁸⁰  those who make peace.

[25:37]  ¹ tn Grk “answer him, saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated.

[25:38]  ² tn Here δέ (de) has not been translated.

[25:39]  ³ tn Here δέ (de) has not been translated.

[25:40]  ⁴ tn Grk “answering, the king will say to them.” This is somewhat redundant and has been simplified in the translation.

[25:40]  ⁵ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[25:40]  ⁶ 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.

[15:7]  ⁷ 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]  ⁸ tn Heb “gates.”

[15:7]  ⁹ tn Heb “withdraw your hand.” Cf. NIV “hardhearted or tightfisted” (NRSV and NLT similar).

[15:7]  ¹⁰ tn Heb “from your needy brother.”

[15:8]  ¹¹ 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]  ¹² tn Heb “whatever his need that he needs for himself.” This redundant expression has been simplified in the translation for stylistic reasons.

[15:9]  ¹³ tn Heb “your eye.”

[15:9]  ¹⁴ tn Heb “your needy brother.”

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

[15:9]  ¹⁶ tn Heb “it will be a sin to you.”

[15:10]  ¹⁷ tn The Hebrew text uses the infinitive absolute for emphasis, which the translation indicates with “by all means.”

[15:10]  ¹⁸ 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]  ¹⁹ tn The Hebrew text uses the infinitive absolute for emphasis, which the translation indicates with “make sure.”

[15:11]  ²⁰ tn Heb “your brother.”

[15:12]  ²¹ sn Elsewhere in the OT, the Israelites are called “Hebrews” (עִבְרִי, ’ivriy) by outsiders, rarely by themselves (cf. Gen 14:13; 39:14, 17; 41:12; Exod 1:15, 16, 19; 2:6, 7, 11, 13; 1 Sam 4:6; Jonah 1:9). Thus, here and in the parallel passage in Exod 21:2-6 the term עִבְרִי may designate non-Israelites, specifically a people well-known throughout the ancient Near East as ’apiru or habiru. They lived a rather vagabond lifestyle, frequently hiring themselves out as laborers or mercenary soldiers. While accounting nicely for the surprising use of the term here in an Israelite law code, the suggestion has against it the unlikelihood that a set of laws would address such a marginal people so specifically (as opposed to simply calling them aliens or the like). More likely עִבְרִי is chosen as a term to remind Israel that when they were “Hebrews,” that is, when they were in Egypt, they were slaves. Now that they are free they must not keep their fellow Israelites in economic bondage. See v. 15.

[15:12]  ²² tn Heb “your brother, a Hebrew (male) or Hebrew (female).”

[15:12]  ²³ tn Heb “him.” The singular pronoun occurs throughout the passage.

[15:12]  ²⁴ tn The Hebrew text includes “from you.”

[15:14]  ²⁵ tn The Hebrew text uses the infinitive absolute for emphasis, which the translation indicates with “generously.”

[31:16]  ²⁶ tn Heb “kept the poor from [their] desire.”

[31:17]  ²⁷ tn Heb “and an orphan did not eat from it.”

[31:18]  ²⁸ tn Heb “he grew up with me.” Several commentators have decided to change the pronoun to “I,” and make it causative.

[31:18]  ²⁹ tn The expression “from my mother’s womb” is obviously hyperbolic. It is a way of saying “all his life.”

[31:18]  ³⁰ tn Heb “I guided her,” referring to the widow mentioned in v. 16.

[31:20]  ³¹ 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]  ³² 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…?”

[37:21]  ³³ tn Heb “an evil [man] borrows and does not repay; but a godly [man] is gracious and gives.” The singular forms are used in a representative sense; the typical evildoer and godly individual are in view. The three active participles and one imperfect (“repay”) draw attention to the characteristic behavior of the two types.

[37:25]  ³⁴ tn Or “offspring”; Heb “seed.”

[37:25]  ³⁵ tn Heb “or his offspring searching for food.” The expression “search for food” also appears in Lam 1:11, where Jerusalem’s refugees are forced to search for food and to trade their valuable possessions for something to eat.

[37:26]  ³⁶ tn The active participles describe characteristic behavior.

[37:26]  ³⁷ tn Or “offspring”; Heb “seed.”

[112:5]  ³⁸ tn Heb “man.”

[112:5]  ³⁹ tn Heb “he sustains his matters with justice.”

[112:6]  ⁴⁰ tn Heb “for an eternal memorial a just [one] will be.”

[112:7]  ⁴¹ tn Heb “his heart,” viewed here as the seat of the volition and emotions (see Ps 108:1).

[112:7]  ⁴² tn The passive participle בָּטֻחַ [בָּטוּחַ] (batuakh [batuakh]) expresses a state that results from the subject’s action. See Isa 26:3.

[112:8]  ⁴³ tn Heb “his heart,” viewed here as the seat of the volition.

[112:9]  ⁴⁴ tn Heb “he scatters, he gives.”

[112:9]  ⁴⁵ tn Heb “stands forever.”

[112:9]  ⁴⁶ 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).

[3:27]  ⁴⁷ tn The MT has “from its possessors” and the LXX simply has “from the poor.” C. H. Toy (Proverbs [ICC], 77) suggests emending the text to read “neighbors” (changing בְּעָלָיו [be’alav] to רֵעֶיךָ, re’ekha) but that is gratuitous. The idea can be explained as being those who need to possess it, or as BDB 127 s.v. בַּעַל has it with an objective genitive, “the owner of it” = the one to whom it is due.

[3:27]  ⁴⁸ tn The infinitive construct with preposition ב (bet) introduces a temporal clause: “when….”

[3:27]  ⁴⁹ tc The form יָדֶיךָ (yadekha) is a Kethib/Qere reading. The Kethib is the dual יָדֶיךָ (“your hands”) and the Qere is the singular יָדְךָ (yadÿkha, “your hand”). Normally the Qere is preferred because it represents an alternate textual tradition that the Masoretes viewed as superior to the received text.

[3:27]  ⁵⁰ tn Heb “it is to the power of your hand.” This expression is idiomatic for “it is in your power” or “you have the ability” (Gen 31:29; Deut 28:23; Neh 5:5; Mic 2:1). The noun אֵל (’el) means “power” (BDB 43 s.v. 7), and יָד (yad, “hand”) is used figuratively to denote “ability” (BDB 390 s.v. 2). Several translations render this as “when it is in your power to do it” (KJV, RSV, NRSV, NASB) or “when it is in your power to act” (NIV). W. McKane suggests, “when it is in your power to confer it” (Proverbs [OTL], 215).

[3:27]  ⁵¹ tn Heb “to do [it]” (cf. KJV, NASB, NRSV).

[3:28]  ⁵² tn Heb “and it is with you.” The prefixed vav introduces a circumstantial clause: “when …”

[3:28]  ⁵³ tn The words “at the time” are not in the Hebrew text, but are supplied in the translation for clarity.

[11:24]  ⁵⁴ tn Heb “There is one who scatters.” The participle מְפַזֵּר (mÿfazzer, “one who scatters”) refers to charity rather than farming or investments (and is thus a hypocatastasis). Cf. CEV “become rich by being generous”).

[11:24]  ⁵⁵ tn Heb “increases.” The verb means that he grows even more wealthy. This is a paradox: Generosity determines prosperity in God’s economy.

[11:24]  ⁵⁶ tn Heb “more than what is right.” This one is not giving enough, but saving for himself.

[11:24]  ⁵⁷ tn Heb “comes to lack.” The person who withholds will come to the diminishing of his wealth. The verse uses hyperbole to teach that giving to charity does not make anyone poor, and neither does refusal to give ensure prosperity.

[11:25]  ⁵⁸ 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]  ⁵⁹ 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]  ⁶⁰ 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]  ⁶¹ 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]  ⁶² 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]  ⁶³ 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]  ⁶⁴ 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]  ⁶⁵ 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]  ⁶⁶ 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]  ⁶⁷ 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.

[11:1]  ⁶⁸ 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]  ⁶⁹ 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]  ⁷⁰ 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]  ⁷¹ tn Heb “find it.”

[11:2]  ⁷² tn Heb “give a portion.”

[11:2]  ⁷³ 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]  ⁷⁴ 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]  ⁷⁵ 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]  ⁷⁶ tn The term רעה (lit. “evil”) refers to calamity (e.g., Eccl 5:13; 7:14; 9:12).

[11:6]  ⁷⁷ tn Heb “do not let your hand rest.” The Hebrew phrase “do not let your hand rest” is an idiom that means “do not stop working” or “do not be idle” (e.g., Eccl 7:18); cf. BDB 628 s.v. נוּחַ B.1. Several English versions capture the sense of the idiom well: “do not stop working” (NEB); “do not be idle” (MLB); “let not your hand be idle” (NAB); “let not your hands be idle” (NIV); “stay not your hand” (Moffatt). The term “hand” is a synecdoche of part (i.e., do not let your hand rest) for the whole person (i.e., do not allow yourself to stop working).

[11:6]  ⁷⁸ tn The terms “morning” (בֹּקֶר, boqer) and “evening” (עֶרֶב, ’erev) form a merism (a figure of speech using two polar extremes to include everything in between) that connotes “from morning until evening.” The point is not that the farmer should plant at two times in the day (morning and evening), but that he should plant all day long (from morning until evening). This merism is reflected in several translations: “in the morning…until evening” (NEB, Moffatt).

[11:6]  ⁷⁹ tn The term “activity” does not appear in the Hebrew text, but is supplied in the translation for clarity and smoothness.

[11:6]  ⁸⁰ tn The verb כָּשֵׁר (kasher, “to prosper”) is used metonymically to denote “will succeed.” In 11:10, it means “skill in work.”

[11:6]  ⁸¹ tn Or “together.”

[58:6]  ⁸² tn Heb “Is this not a fast I choose?” “No” is supplied in the translation for clarification.

[58:6]  ⁸³ tn The words “I want you” are supplied in the translation for stylistic reasons.

[58:6]  ⁸⁴ tn Heb “crushed.”

[58:7]  ⁸⁵ tn Heb “Is it not?” The rhetorical question here expects a positive answer, “It is!”

[58:7]  ⁸⁶ 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]  ⁸⁷ tn Heb “and from your flesh do not hide yourself.”

[58:8]  ⁸⁸ tn Heb “will burst out like the dawn.”

[58:8]  ⁸⁹ tn Heb “prosper”; KJV “spring forth speedily.”

[58:8]  ⁹⁰ tn Or “righteousness.” Their godly behavior will be on display for all to see.

[58:8]  ⁹¹ sn The nation will experience God’s protective presence.

[58:9]  ⁹² 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]  ⁹³ tn Heb “if you.” See the note on “you must” in v. 9b.

[58:10]  ⁹⁴ tn Heb “If you furnish for the hungry [with] your being, and the appetite of the oppressed you satisfy.”

[58:10]  ⁹⁵ tn Heb “will rise in the darkness.”

[58:10]  ⁹⁶ tn Heb “and your darkness [will be] like noonday.”

[58:11]  ⁹⁷ tn Heb “he will satisfy in parched regions your appetite.”

[58:11]  ⁹⁸ tn Heb “and your bones he will strengthen.”

[58:12]  ⁹⁹ tn Heb “and they will build from you ancient ruins.”

[58:12]  ¹⁰⁰ 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.

[4:27]  ¹⁰¹ tn Aram “if there may be a lengthening to your prosperity.”

[6:30]  ¹⁰² sn Jesus advocates a generosity and a desire to meet those in dire need with the command give to everyone who asks you. This may allude to begging; giving alms was viewed highly in the ancient world (Matt 6:1-4; Deut 15:7-11).

[6:30]  ¹⁰³ tn Grk “your things,” sometimes translated “what is yours” or “what belongs to you.”

[6:30]  ¹⁰⁴ sn Do not ask for your possessions back… is an example of showing forgiveness. Paul’s remarks in 1 Cor 6:7 may reflect this principle.

[6:31]  ¹⁰⁵ tn This is a generic use of ἄνθρωπος (anqrwpo"), referring to both males and females.

[6:31]  ¹⁰⁶ sn Jesus’ teaching as reflected in the phrase treat others in the same way you would want them to treat you, known generally as the Golden Rule, is not completely unique in the ancient world, but it is stated here in its most emphatic, selfless form.

[6:32]  ¹⁰⁷ tn Grk “And if.” Here καί (kai) has not been translated because of differences between Greek and English style. This is a first class condition, but the next two conditional clauses are third class conditions, so that stylistic variation is probably at work.

[6:32]  ¹⁰⁸ sn Here the term sinners may refer to people who had no concern for observing the details of the Mosaic law; these were often treated as social outcasts. See L&N 88.295.

[6:32]  ¹⁰⁹ sn Jesus’ point in the statement even sinners love those who love them is that disciples are to go farther than sinners do. The examples replay vv. 29-30.

[6:33]  ¹¹⁰ tc ‡ Three key mss (Ì⁷⁵ א* B) have “for” here, but it is unlikely that it was present originally. The addition of conjunctions, especially to the beginning of a clause, are typically suspect because they fit the pattern of Koine tendencies toward greater explicitness. NA²⁷ has the word in brackets, indicating doubts as to its authenticity.

[6:33]  ¹¹¹ tc Most mss (A D L Θ Ξ Ψ Ë¹³ 33 Ï lat) include γάρ (gar, “for”) following καί (kai, here translated “even”), but a few important mss (א B W 700 892* 1241 pc) lack the conjunction. The inclusion of the conjunction seems to be motivated by clarity and should probably be considered inauthentic.

[6:33]  ¹¹² sn See the note on the word sinners in v. 32.

[6:34]  ¹¹³ tn Grk “to receive”; but in context the repayment of the amount lent is implied. Jesus was noting that utilitarian motives are the way of the world.

[6:34]  ¹¹⁴ sn See the note on the word sinners in v. 32.

[6:34]  ¹¹⁵ tn Grk “to receive as much again.”

[6:35]  ¹¹⁶ tn Or “in return.”

[6:35]  ¹¹⁷ 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]  ¹¹⁸ 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]  ¹¹⁹ sn That is, “sons of God.”

[6:35]  ¹²⁰ tn Or “to the ungrateful and immoral.” The word “people” is not in the Greek text, but is implied.

[6:36]  ¹²¹ 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.”

[11:41]  ¹²² tn Grk “Give the things inside as alms.” Three different approaches have been taken to the syntax and meaning of this phrase: (1) τὰ ἐνόντα (ta enonta, “the things inside”) is an accusative of respect (“give alms with respect to the things inside”); (2) τὰ ἐνόντα is an adverbial accusative (“give alms inwardly,” i.e., from the heart); (3) the word translated “alms” represents a mistranslation of the original Aramaic term “cleanse,” so the statement urges the hearers to “cleanse the things inside.” According to D. L. Bock (Luke [BECNT], 2:1115) the latter meaning is unlikely because the present verse is independent of Matt 23:26, not parallel to it, and makes good sense as it stands.

[11:41]  ¹²³ tn Grk “and behold.” The Greek word ἰδού (idou) at the beginning of this clause has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).

[11:41]  ¹²⁴ sn The expression everything will be clean for you refers to the agreement that should exist between the overt practice of one’s religious duties, such as almsgiving, and the inner condition of one’s heart, including true love for God and the poor; one is not only to wash the outside of the cup and plate, but the inside as well, since as Jesus said, God created the inside too. Religious duties are not to be performed hypocritically, i.e., for the applause and esteem of people, but rather they are to be done out of a deep love for God and a sensitivity to and concern for the needs of others. Then, everything will be clean, both hearts and lives.

[14:12]  ¹²⁵ tn Here δέ (de) has not been translated.

[14:12]  ¹²⁶ sn That is, the leader of the Pharisees (v. 1).

[14:12]  ¹²⁷ tn The meaning of the two terms for meals here, ἄριστον (ariston) and δεῖπνον (deipnon), essentially overlap (L&N 23.22). Translators usually try to find two terms for a meal to use as equivalents (e.g., lunch and dinner, dinner and supper, etc.). In this translation “dinner” and “banquet” have been used, since the expected presence of rich neighbors later in the verse suggests a rather more elaborate occasion than an ordinary meal.

[14:13]  ¹²⁸ tn This term, δοχή (doch), is a third term for a meal (see v. 12) that could also be translated “banquet, feast.”

[14:13]  ¹²⁹ sn Normally the term means crippled as a result of being maimed or mutilated (L&N 23.177).

[14:13]  ¹³⁰ tn Here “and” has been supplied between the last two elements in the series in keeping with English style.

[14:13]  ¹³¹ sn This list of needy is like Luke 7:22. See Deut 14:28-29; 16:11-14; 26:11-13.

[14:14]  ¹³² 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]  ¹³³ sn You will be blessed. God notes and approves of such generosity.

[14:14]  ¹³⁴ sn The passive verb will be repaid looks at God’s commendation.

[12:20]  ¹³⁵ sn A quotation from Prov 25:21-22.

[12:2]  ¹³⁶ tn Although συσχηματίζεσθε (suschmatizesqe) could be either a passive or middle, the passive is more likely since it would otherwise have to be a direct middle (“conform yourselves”) and, as such, would be quite rare for NT Greek. It is very telling that being “conformed” to the present world is viewed as a passive notion, for it may suggest that it happens, in part, subconsciously. At the same time, the passive could well be a “permissive passive,” suggesting that there may be some consciousness of the conformity taking place. Most likely, it is a combination of both.

[12:2]  ¹³⁷ tn Grk “to this age.”

[12:2]  ¹³⁸ sn The verb translated test and approve (δοκιμάζω, dokimazw) carries the sense of “test with a positive outcome,” “test so as to approve.”

[1:6]  ¹³⁹ 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]  ¹⁴⁰ 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]  ¹⁴¹ 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]  ¹⁴² 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]  ¹⁴³ 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]  ¹⁴⁴ 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]  ¹⁴⁵ 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]  ¹⁴⁶ 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]  ¹⁴⁷ 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]  ¹⁴⁸ 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]  ¹⁴⁹ 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]  ¹⁵⁰ 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.

[1:12]  ¹⁵¹ tn BDAG 473 s.v. ἱκανόω states, “τινὰ εἴς τι someone for someth. Col 1:12.” The point of the text is that God has qualified the saints for a “share” or “portion” in the inheritance of the saints.

[1:12]  ¹⁵² tn Grk “the inheritance of the saints.” The genitive noun τῶν ἁγίων (twn Jagiwn) is a possessive genitive: “the saints’ inheritance.”

[1:13]  ¹⁵³ tn Here αὐτοῦ (autou) has been translated as a subjective genitive (“he loves”).

[1:14]  ¹⁵⁴ tc διὰ τοῦ αἵματος αὐτοῦ (dia tou {aimato" autou, “through his blood”) is read at this juncture by several minuscule mss (614 630 1505 2464 al) as well as a few, mostly secondary, versional and patristic witnesses. But the reading was prompted by the parallel in Eph 1:7 where the wording is solid. If these words had been in the original of Colossians, why would scribes omit them here but not in Eph 1:7? Further, the testimony on behalf of the shorter reading is quite overwhelming: {א A B C D F G Ψ 075 0150 6 33 1739 1881 Ï latt co as well as several other versions and fathers}. The conviction that “through his blood” is not authentic in Col 1:14 is as strong as the conviction that these words are authentic in Eph 1:7.

[1:15]  ¹⁵⁵ sn This passage has been typeset as poetry because many scholars regard this passage as poetic or hymnic. These terms are used broadly to refer to the genre of writing, not to the content. There are two broad criteria for determining if a passage is poetic or hymnic: “(a) stylistic: a certain rhythmical lilt when the passages are read aloud, the presence of parallelismus membrorum (i.e., an arrangement into couplets), the semblance of some metre, and the presence of rhetorical devices such as alliteration, chiasmus, and antithesis; and (b) linguistic: an unusual vocabulary, particularly the presence of theological terms, which is different from the surrounding context” (P. T. O’Brien, Philippians [NIGTC], 188-89). Classifying a passage as hymnic or poetic is important because understanding this genre can provide keys to interpretation. However, not all scholars agree that the above criteria are present in this passage, so the decision to typeset it as poetry should be viewed as a tentative decision about its genre.

[1:15]  ¹⁵⁶ tn The Greek term πρωτότοκος (prwtotokos) could refer either to first in order of time, such as a first born child, or it could refer to one who is preeminent in rank. M. J. Harris, Colossians and Philemon (EGGNT), 43, expresses the meaning of the word well: “The ‘firstborn’ was either the eldest child in a family or a person of preeminent rank. The use of this term to describe the Davidic king in Ps 88:28 LXX (=Ps 89:27 EVV), ‘I will also appoint him my firstborn (πρωτότοκον), the most exalted of the kings of the earth,’ indicates that it can denote supremacy in rank as well as priority in time. But whether the πρωτό- element in the word denotes time, rank, or both, the significance of the -τοκος element as indicating birth or origin (from τίκτω, give birth to) has been virtually lost except in ref. to lit. birth.” In Col 1:15 the emphasis is on the priority of Jesus’ rank as over and above creation (cf. 1:16 and the “for” clause referring to Jesus as Creator).

[1:15]  ¹⁵⁷ tn The genitive construction πάσης κτίσεως (pash" ktisew") is a genitive of subordination and is therefore translated as “over all creation.” See ExSyn 103-4.

[1:1]  ¹⁵⁸ tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[1:17]  ¹⁵⁹ tn BDAG 973 s.v. συνίστημι B.3 suggests “continue, endure, exist, hold together” here.

[1:18]  ¹⁶⁰ 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]  ¹⁶¹ tn Grk “in order that he may become in all things, himself, first.”

[1:19]  ¹⁶² tn The noun “God” does not appear in the Greek text, but since God is the one who reconciles the world to himself (cf. 2 Cor 5:19), he is clearly the subject of εὐδόκησεν (eudokhsen).

[1:19]  ¹⁶³ tn The Greek article τό (to), insofar as it relates to God, may be translated as a possessive pronoun, i.e., “his.” BDAG 404 s.v. εὐδοκέω 1 translates the phrase as “all the fullness willed to dwell in him” thus leaving the referent as impersonal. Insofar as Paul is alluding to the so-called emanations from God this is acceptable. But the fact that “the fullness” dwells in a person (i.e., “in him”) seems to argue for the translation “his fullness” where “his” refers to God.

[1:19]  ¹⁶⁴ tn The aorist verb κατοικῆσαι (katoikhsai) could be taken as an ingressive, in which case it refers to the incarnation and may be translated as “begin to dwell, to take up residence.” It is perhaps better, though, to take it as a constative aorist and simply a reference to the fact that the fullness of God dwells in Jesus Christ. This is a permanent dwelling, though, not a temporary one, as the present tense in 2:9 makes clear.

[1:19]  ¹⁶⁵ tn Grk “him”; the referent (the Son; see v. 13) has been specified in the translation for clarity.

[13:16]  ¹⁶⁶ tn Grk “neglect doing good and fellowship.”

[1:27]  ¹⁶⁷ tn Or “in the sight of”; Grk “with.”

[1:27]  ¹⁶⁸ tn Grk “the God and Father.”

[2:15]  ¹⁶⁹ tn It is important to note that the words ἀδελφός (adelfos) and ἀδελφή (adelfh) both occur in the Greek text at this point, confirming that the author intended to refer to both men and women. See the note on “someone” in 2:2.

[2:16]  ¹⁷⁰ tn Grk “what is necessary for the body.”

[2:1]  ¹⁷¹ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:2.

[2:1]  ¹⁷² tn Or “partiality.”

[2:1]  ¹⁷³ tn Grk “do not have faith with personal prejudice,” with emphasis on the last phrase.

[2:1]  ¹⁷⁴ tn Grk “our Lord Jesus Christ of glory.” Here δόξης (doxhs) has been translated as an attributive genitive.

[3:17]  ¹⁷⁵ tn Or “willing to yield,” “open to persuasion.”

[3:17]  ¹⁷⁶ tn Grk “fruits.” The plural Greek term καρπούς has been translated with the collective singular “fruit.”

[3:17]  ¹⁷⁷ tn Or “sincere.”

[3:18]  ¹⁷⁸ tn Grk “the fruit of righteousness,” meaning righteous living as a fruit, as the thing produced.

[3:18]  ¹⁷⁹ tn Grk “is sown.”

[3:18]  ¹⁸⁰ tn Or “for,” or possibly “by.”