Matthew 6:14-15

6:14 “For if you forgive others ¹  their sins, your heavenly Father will also forgive you. 6:15 But if you do not forgive others, your Father will not forgive you your sins.

Matthew 18:33-35

18:33 Should you not have shown mercy to your fellow slave, just as I showed it to you?’ 18:34 And in anger his lord turned him over to the prison guards to torture him ²  until he repaid all he owed. 18:35 So also my heavenly Father will do to you, if each of you does not forgive your ³  brother ⁴  from your heart.”

Matthew 18:2

18:2 He called a child, had him stand among them,

Matthew 22:26

22:26 The second did the same, and the third, down to the seventh.

Job 31:16-22

31:16 If I have refused to give the poor what they desired, ⁵ 

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 ⁶  –

31:18 but from my youth I raised the orphan ⁷  like a father,

and from my mother’s womb ⁸ 

I guided the widow! ⁹ 

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 ¹⁰ 

as he warmed himself with the fleece of my sheep, ¹¹ 

31:21 if I have raised my hand ¹²  to vote against the orphan,

when I saw my support in the court, ¹³ 

31:22 then ¹⁴  let my arm fall from the shoulder, ¹⁵ 

let my arm be broken off at the socket. ¹⁶ 

Psalms 18:25

18:25 You prove to be loyal ¹⁷  to one who is faithful; ¹⁸ 

you prove to be trustworthy ¹⁹  to one who is innocent. ²⁰ 

Psalms 37:26

37:26 All day long he shows compassion and lends to others, ²¹ 

and his children ²²  are blessed.

Psalms 41:1-4

Psalm 41 ²³ 

For the music director; a psalm of David.

41:1 How blessed ²⁴  is the one who treats the poor properly! ²⁵ 

When trouble comes, ²⁶  the Lord delivers him. ²⁷ 

41:2 May the Lord protect him and save his life! ²⁸ 

May he be blessed ²⁹  in the land!

Do not turn him over ³⁰  to his enemies! ³¹ 

41:3 The Lord supports ³²  him on his sickbed;

you completely heal him from his illness. ³³ 

41:4 As for me, I said: ³⁴ 

“O Lord, have mercy on me!

Heal me, for I have sinned against you!

Psalms 112:4

112:4 In the darkness a light ³⁵  shines for the godly,

for each one who is merciful, compassionate, and just. ³⁶ 

Psalms 112:9

112:9 He generously gives ³⁷  to the needy;

his integrity endures. ³⁸ 

He will be vindicated and honored. ³⁹ 

Proverbs 11:17

11:17 A kind person ⁴⁰  benefits ⁴¹  himself, ⁴² 

but a cruel person brings himself trouble. ⁴³ 

Proverbs 14:21

14:21 The one who despises his neighbor sins,

but whoever is kind to the needy is blessed.

Proverbs 19:17

19:17 The one who is gracious ⁴⁴  to the poor lends ⁴⁵  to the Lord,

and the Lord ⁴⁶  will repay him ⁴⁷  for his good deed. ⁴⁸ 

Isaiah 57:1

57:1 The godly ⁴⁹  perish,

but no one cares. ⁵⁰ 

Honest people disappear, ⁵¹ 

when no one ⁵²  minds ⁵³ 

that the godly ⁵⁴  disappear ⁵⁵  because of ⁵⁶  evil. ⁵⁷ 

Isaiah 58:6-12

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

I want you ⁵⁹  to remove the sinful chains,

to tear away the ropes of the burdensome yoke,

to set free the oppressed, ⁶⁰ 

and to break every burdensome yoke.

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 

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.” ⁷⁷ 

Micah 6:8

6:8 He has told you, O man, what is good,

and what the Lord really wants from you: ⁷⁸ 

He wants you to ⁷⁹  promote ⁸⁰  justice, to be faithful, ⁸¹ 

and to live obediently before ⁸²  your God.

Mark 11:25

11:25 Whenever you stand praying, if you have anything against anyone, forgive him, so that your Father in heaven will ⁸³  also forgive you your sins.”

Luke 6:35

6:35 But love your enemies, and do good, and lend, expecting nothing back. ⁸⁴  Then ⁸⁵  your reward will be great, and you will be sons ⁸⁶  of the Most High, ⁸⁷  because he is kind to ungrateful and evil people. ⁸⁸ 

Ephesians 4:32--5:1

4:32 Instead, ⁸⁹  be kind to one another, compassionate, forgiving one another, just as God in Christ also forgave you. ⁹⁰ 

Live in Love

5:1 Therefore, be ⁹¹  imitators of God as dearly loved children

Colossians 3:12

Exhortation to Unity and Love

3:12 Therefore, as the elect of God, holy and dearly loved, clothe yourselves with a heart of mercy, ⁹²  kindness, humility, gentleness, and patience,

James 3:17

3:17 But the wisdom from above is first pure, then peaceable, gentle, accommodating, ⁹³  full of mercy and good fruit, ⁹⁴  impartial, and not hypocritical. ⁹⁵ 

[6:14]  ¹ tn Here ἄνθρωπος (anqrwpo") is used in a generic sense: “people, others.”

[18:34]  ² tn Grk “handed him over to the torturers,” referring specifically to guards whose job was to torture prisoners who were being questioned. According to L&N 37.126, it is difficult to know for certain in this instance whether the term actually envisions torture as a part of the punishment or is simply a hyperbole. However, in light of the following verse and Jesus’ other warning statements in Matthew about “fiery hell,” “the outer darkness,” etc., it is best not to dismiss this as mere imagery.

[18:35]  ³ tn Grk “his.” The pronoun has been translated to follow English idiom (the last pronoun of the verse [“from your heart”] is second person plural in the original).

[18:35]  ⁴ tn Here the term “brother” means “fellow believer” or “fellow Christian” (cf. BDAG 18 s.v. ἀδελφός 2.a), whether male or female. Concerning the familial connotations, see also the note on the first occurrence of this term in v. 15.

[31:16]  ⁵ tn Heb “kept the poor from [their] desire.”

[31:17]  ⁶ tn Heb “and an orphan did not eat from it.”

[31:18]  ⁷ tn Heb “he grew up with me.” Several commentators have decided to change the pronoun to “I,” and make it causative.

[31:18]  ⁸ tn The expression “from my mother’s womb” is obviously hyperbolic. It is a way of saying “all his life.”

[31:18]  ⁹ tn Heb “I guided her,” referring to the widow mentioned in v. 16.

[31:20]  ¹⁰ 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]  ¹¹ 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…?”

[31:21]  ¹² tn The expression “raised my hand” refers to a threatening manner or gesture in the court rather than a threat of physical violence in the street. Thus the words “to vote” are supplied in the translation to indicate the setting.

[31:21]  ¹³ tn Heb “gate,” referring to the city gate where judicial decisions were rendered in the culture of the time. The translation uses the word “court” to indicate this to the modern reader, who might not associate a city gate complex with judicial functions.

[31:22]  ¹⁴ sn Here is the apodosis, the imprecation Job pronounces on himself if he has done any of these things just listed.

[31:22]  ¹⁵ tn The point is that if he has raised his arm against the oppressed it should be ripped off at the joint. The MT has “let fall my shoulder [כְּתֵפִי, kÿtefi] from the nape of the neck [or shoulder blade (מִשִּׁכְמָה, mishikhmah)].”

[31:22]  ¹⁶ tn The word קָנֶה (qaneh) is “reed; shaft; beam,” and here “shoulder joint.” All the commentaries try to explain how “reed” became “socket; joint.” This is the only place that it is used in such a sense. Whatever the exact explanation – and there seems to be no convincing view – the point of the verse is nonetheless clear.

[18:25]  ¹⁷ tn The imperfect verbal forms in vv. 25-29 draw attention to God’s characteristic actions. Based on his experience, the psalmist generalizes about God’s just dealings with people (vv. 25-27) and about the way in which God typically empowers him on the battlefield (vv. 28-29). The Hitpael stem is used in vv. 26-27 in a reflexive resultative (or causative) sense. God makes himself loyal, etc. in the sense that he conducts or reveals himself as such. On this use of the Hitpael stem, see GKC 149-50 §54.e.

[18:25]  ¹⁸ tn Or “to a faithful follower.” A “faithful follower” (חָסִיד, khasid) is one who does what is right in God’s eyes and remains faithful to God (see Pss 4:3; 12:1; 16:10; 31:23; 37:28; 86:2; 97:10).

[18:25]  ¹⁹ tn Or “innocent.”

[18:25]  ²⁰ tn Heb “a man of innocence.”

[37:26]  ²¹ tn The active participles describe characteristic behavior.

[37:26]  ²² tn Or “offspring”; Heb “seed.”

[41:1]  ²³ 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]  ²⁴ 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]  ²⁵ 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]  ²⁶ tn Heb “in the day of trouble” (see Ps 27:5).

[41:1]  ²⁷ 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]  ²⁸ 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]  ²⁹ 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]  ³⁰ 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]  ³¹ tn Heb “do not give him over to the desire of his enemies” (see Ps 27:12).

[41:3]  ³² 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]  ³³ 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.

[41:4]  ³⁴ sn In vv. 4-10 the psalmist recites the prayer of petition and lament he offered to the Lord.

[112:4]  ³⁵ tn In this context “light” symbolizes divine blessing in its various forms (see v. 2), including material prosperity and stability.

[112:4]  ³⁶ tn Heb “merciful and compassionate and just.” The Hebrew text has three singular adjectives, which are probably substantival and in apposition to the “godly” (which is plural, however). By switching to the singular, the psalmist focuses on each individual member of the group known as the “godly.” Note how vv. 5-9, like vv. 1-2a, use the singular to describe the representative godly individual who typifies the whole group.

[112:9]  ³⁷ tn Heb “he scatters, he gives.”

[112:9]  ³⁸ tn Heb “stands forever.”

[112:9]  ³⁹ 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).

[11:17]  ⁴⁰ tn Heb “man of kindness.”

[11:17]  ⁴¹ tn The term גֹּמֶל (gomel) means “to deal fully [or “adequately”] with” someone or something. The kind person will benefit himself.

[11:17]  ⁴² tn Heb “his own soul.” The term נֶפֶשׁ (nefesh, “soul”) is used as a synecdoche of part (= soul) for the whole (= person): “himself” (BDB 660 s.v. 4).

[11:17]  ⁴³ tn Heb “brings trouble to his flesh.”

[19:17]  ⁴⁴ 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]  ⁴⁵ 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]  ⁴⁶ 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]  ⁴⁷ 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]  ⁴⁸ 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.

[57:1]  ⁴⁹ tn Or “righteous” (KJV, NASB, NIV, NRSV, NLT); NAB “the just man”; TEV “Good people.”

[57:1]  ⁵⁰ tn Or perhaps, “understands.” Heb “and there is no man who sets [it] upon [his] heart.”

[57:1]  ⁵¹ tn Heb “Men of loyalty are taken away.” The Niphal of אָסַף (’asaf) here means “to die.”

[57:1]  ⁵² tn The Hebrew term בְּאֵין (bÿ’en) often has the nuance “when there is no.” See Prov 8:24; 11;14; 14:4; 15:22; 26:20; 29:18.

[57:1]  ⁵³ tn Or “realizes”; Heb “understands” (so NASB, NIV, NRSV).

[57:1]  ⁵⁴ tn Or “righteous” (KJV, NASB, NIV, NRSV, NLT); NAB “the just man.”

[57:1]  ⁵⁵ tn Heb “are taken away.” The Niphal of אָסַף (’asaf) here means “to die.”

[57:1]  ⁵⁶ tn The term מִפְּנֵי (mippÿne, “from the face of”) often has a causal nuance. It also appears with the Niphal of אָסַף (’asaph, “gather”) in 2 Chr 12:5: אֲשֶׁר־נֶאֶסְפוּ אֶל־יְרוּשָׁלַם מִפְּנֵי שִׁישָׁק (’asher-ne’esphu ’el-yÿrushalam mippÿney shishaq, “who had gathered at Jerusalem because of [i.e., due to fear of] Shishak”).

[57:1]  ⁵⁷ tn The translation assumes that this verse, in proverbial fashion, laments society’s apathy over the persecution of the godly. The second half of the verse observes that such apathy results in more widespread oppression. Since the next verse pictures the godly being taken to a place of rest, some interpret the second half of v. 1 in a more positive vein. According to proponents of this view, God removes the godly so that they might be spared suffering and calamity, a fact which the general populace fails to realize.

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

[58:6]  ⁵⁹ tn The words “I want you” are supplied in the translation for stylistic reasons.

[58:6]  ⁶⁰ tn Heb “crushed.”

[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]  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.

[4:27]  ⁷⁷ tn Aram “if there may be a lengthening to your prosperity.”

[6:8]  ⁷⁸ sn What the Lord really wants from you. Now the prophet switches roles and answers the hypothetical worshiper’s question. He makes it clear that the Lord desires proper attitudes more than ritual and sacrifice.

[6:8]  ⁷⁹ tn Heb “except.” This statement is actually linked with what precedes, “What does he want from you except….”

[6:8]  ⁸⁰ tn Heb “to do,” in the sense of “promote.”

[6:8]  ⁸¹ tn Heb “to love faithfulness.”

[6:8]  ⁸² tn Heb “to walk humbly [or perhaps, “carefully”] with.”

[11:25]  ⁸³ tn Although the Greek subjunctive mood, formally required in a subordinate clause introduced by ἵνα ({ina), is traditionally translated by an English subjunctive (e.g., “may,” so KJV, NAB, NIV, NRSV), changes in the use of the subjunctive in English now result in most readers understanding such a statement as indicating permission (“may” = “has permission to”) or as indicating uncertainty (“may” = “might” or “may or may not”). Thus a number of more recent translations render such instances by an English future tense (“will,” so TEV, CEV, NLT, NASB 1995 update). That approach has been followed here.

[6:35]  ⁸⁴ tn Or “in return.”

[6:35]  ⁸⁵ 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]  ⁸⁶ 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]  ⁸⁷ sn That is, “sons of God.”

[6:35]  ⁸⁸ tn Or “to the ungrateful and immoral.” The word “people” is not in the Greek text, but is implied.

[4:32]  ⁸⁹ tc ‡ Although most witnesses have either δέ (de; Ì⁴⁹ א A D² Ψ 33 1739^mg Ï lat) or οὖν (oun; D* F G 1175) here, a few important mss lack a conjunction (Ì⁴⁶ B 0278 6 1739* 1881). If either conjunction were originally in the text, it is difficult to explain how the asyndetic construction could have arisen (although the dropping of δέ could have occurred via homoioteleuton). Further, although Hellenistic Greek rarely joined sentences without a conjunction, such does occur in the corpus Paulinum on occasion, especially to underscore a somber point. “Instead” has been supplied in the translation because of stylistic requirements, not textual basis. NA²⁷ places δέ in brackets, indicating some doubt as to its authenticity.

[4:32]  ⁹⁰ tn Or “forgiving.”

[5:1]  ⁹¹ tn Or “become.”

[3:12]  ⁹² tn If the genitive construct σπλάγχνα οἰκτιρμοῦ (splancna oiktirmou) is a hendiadys then it would be “compassion” or “tenderheartedness.” See M. J. Harris, Colossians and Philemon (EGGNT), 161.

[3:17]  ⁹³ tn Or “willing to yield,” “open to persuasion.”

[3:17]  ⁹⁴ tn Grk “fruits.” The plural Greek term καρπούς has been translated with the collective singular “fruit.”

[3:17]  ⁹⁵ tn Or “sincere.”