Proverbs 14:31

14:31 The one who oppresses ¹  the poor insults ²  his Creator,

but whoever shows favor ³  to the needy honors him.

Genesis 14:18-21

14:18 Melchizedek king of Salem ⁴  brought out bread and wine. (Now he was the priest of the Most High God.) ⁵  14:19 He blessed Abram, saying,

“Blessed be Abram by ⁶  the Most High God,

Creator ⁷  of heaven and earth. ⁸ 

14:20 Worthy of praise is ⁹  the Most High God,

who delivered ¹⁰  your enemies into your hand.”

Abram gave Melchizedek ¹¹  a tenth of everything.

14:21 Then the king of Sodom said to Abram, “Give me the people and take the possessions for yourself.”

Genesis 28:22

28:22 Then this stone ¹²  that I have set up as a sacred stone will be the house of God, and I will surely ¹³  give you back a tenth of everything you give me.” ¹⁴ 

Exodus 22:29

22:29 “Do not hold back offerings from your granaries or your vats. ¹⁵  You must give me the firstborn of your sons.

Exodus 23:19

23:19 The first of the firstfruits of your soil you must bring to the house of the Lord your God.

“You must not cook a young goat in its mother’s milk. ¹⁶ 

Exodus 34:26

34:26 “The first of the firstfruits of your soil you must bring to the house of the Lord your God.

You must not cook a young goat in its mother’s milk.” ¹⁷ 

Exodus 35:20-29

35:20 So the whole community of the Israelites went out from the presence of Moses. 35:21 Everyone ¹⁸  whose heart stirred him to action ¹⁹  and everyone whose spirit was willing ²⁰  came and brought the offering for the Lord for the work of the tent of meeting, for all its service, and for the holy garments. ²¹  35:22 They came, men and women alike, ²²  all who had willing hearts. They brought brooches, earrings, rings and ornaments, all kinds of gold jewelry, ²³  and everyone came who waved ²⁴  a wave offering of gold to the Lord.

35:23 Everyone who had ²⁵  blue, purple, or ²⁶  scarlet yarn, fine linen, goats’ hair, ram skins dyed red, or fine leather ²⁷  brought them. ²⁸  35:24 Everyone making an offering of silver or bronze brought it as ²⁹  an offering to the Lord, and everyone who had acacia wood ³⁰  for any work of the service brought it. ³¹  35:25 Every woman who was skilled ³²  spun with her hands and brought what she had spun, blue, purple, or scarlet yarn, or fine linen, 35:26 and all the women whose heart stirred them to action and who were skilled ³³  spun goats’ hair.

35:27 The leaders brought onyx stones and other gems to be mounted ³⁴  for the ephod and the breastpiece, 35:28 and spices and olive oil for the light, for the anointing oil, and for the fragrant incense.

35:29 The Israelites brought a freewill offering to the Lord, every man and woman whose heart was willing to bring materials for all the work that the Lord through ³⁵  Moses had commanded them ³⁶  to do.

Numbers 7:2-89

7:2 Then the leaders of Israel, the heads of their clans, ³⁷  made an offering. They were the leaders of the tribes; they were the ones who had been supervising ³⁸  the numbering. 7:3 They brought ³⁹  their offering before the Lord, six covered carts ⁴⁰  and twelve oxen – one cart for every two of the leaders, and an ox for each one; and they presented them in front of the tabernacle.

The Distribution of the Gifts

7:4 Then the Lord spoke to Moses: 7:5 “Receive these gifts ⁴¹  from them, that they may be ⁴²  used in doing the work ⁴³  of the tent of meeting; and you must give them to the Levites, to every man ⁴⁴  as his service requires.” ⁴⁵ 

7:6 So Moses accepted the carts and the oxen and gave them to the Levites. 7:7 He gave two carts and four oxen to the Gershonites, as their service required; 7:8 and he gave four carts and eight oxen to the Merarites, as their service required, under the authority ⁴⁶  of Ithamar son of Aaron the priest. 7:9 But to the Kohathites he gave none, because the service of the holy things, which they carried ⁴⁷  on their shoulders, was their responsibility. ⁴⁸ 

The Time of Presentation

7:10 The leaders offered ⁴⁹  gifts ⁵⁰  for ⁵¹  the dedication ⁵²  of the altar when it was anointed. ⁵³  And the leaders presented ⁵⁴  their offering before the altar. 7:11 For the Lord said to Moses, “They must present their offering, one leader for each day, ⁵⁵  for the dedication of the altar.”

The Tribal Offerings

7:12 The one who presented his offering on the first day was Nahshon son of Amminadab, from the tribe of Judah. ⁵⁶  7:13 His offering was one silver platter weighing 130 shekels, ⁵⁷  and one silver sprinkling bowl weighing 70 shekels, both according to the sanctuary shekel, each of them full of fine flour mixed with olive oil as a grain offering; 7:14 one gold pan weighing 10 shekels, full of incense; 7:15 one young bull, one ram, and one male lamb in its first year, for a burnt offering; 7:16 one male goat for a purification offering; 7:17 and for the sacrifice of peace offerings: two bulls, five rams, five male goats, and five male lambs in their first year. This was the offering of Nahshon son of Amminadab.

7:18 On the second day Nethanel son of Zuar, leader of Issachar, presented an offering. 7:19 He offered for his offering one silver platter weighing 130 shekels and one silver sprinkling bowl weighing 70, both according to the sanctuary shekel, each of them full of fine flour mixed with olive oil as a grain offering; 7:20 one gold pan weighing 10 shekels, full of incense; 7:21 one young bull, one ram, and one male lamb in its first year, for a burnt offering; 7:22 one male goat for a purification offering; 7:23 and for the sacrifice of peace offerings: two bulls, five rams, five male goats, and five male lambs in their first year. This was the offering of Nethanel son of Zuar.

7:24 On the third day Eliab son of Helon, leader of the Zebulunites, presented an offering. ⁵⁸  7:25 His offering was one silver platter weighing 130 shekels and one silver sprinkling bowl weighing 70 shekels, both according to the sanctuary shekel, each of them full of fine flour mixed with olive oil as a grain offering; 7:26 one gold pan weighing 10 shekels, full of incense; 7:27 one young bull, one ram, and one male lamb in its first year, for a burnt offering; 7:28 one male goat for a purification offering; 7:29 and for the sacrifice of peace offerings: two bulls, five rams, five male goats, and five male lambs in their first year. This was the offering of Eliab son of Helon.

7:30 On the fourth day Elizur son of Shedeur, leader of the Reubenites, presented an offering. 7:31 His offering was one silver platter weighing 130 shekels and one silver sprinkling bowl weighing 70 shekels, both according to the sanctuary shekel, each of them full of fine flour mixed with olive oil as a grain offering; 7:32 one gold pan weighing 10 shekels, full of incense; 7:33 one young bull, one ram, and one male lamb in its first year, for a burnt offering; 7:34 one male goat for a purification offering; 7:35 and for the sacrifice of peace offerings: two bulls, five rams, five male goats, and five lambs in their first year. This was the offering of Elizur son of Shedeur.

7:36 On the fifth day Shelumiel son of Zurishaddai, leader of the Simeonites, presented an offering. 7:37 His offering was one silver platter weighing 130 shekels and one silver sprinkling bowl weighing 70 shekels, both according to the sanctuary shekel, each of them full of fine flour mixed with olive oil as a grain offering; 7:38 one gold pan weighing 10 shekels; 7:39 one young bull, one ram, and one male lamb in its first year, for a burnt offering; 7:40 one male goat for a purification offering; 7:41 and for the sacrifice of peace offerings: two bulls, five rams, five male goats, and five lambs in their first year. This was the offering of Sheloumiel son of Zurishaddai.

7:42 On the sixth day Eliasaph son of Deuel, leader of the Gadites, presented an offering. 7:43 His offering was one silver platter weighing 130 shekels and one silver sprinkling bowl weighing 70 shekels, both according to the sanctuary shekel, each of them full of fine flour mixed with olive oil as a grain offering; 7:44 one gold pan weighing 10 shekels; 7:45 one young bull, one ram, and one male lamb in its first year, for a burnt offering; 7:46 one male goat for a purification offering; 7:47 and for the sacrifice of peace offerings: two bulls, five rams, five male goats, and five lambs in their first year. This was the offering of Eliasaph son of Deuel.

7:48 On the seventh day Elishama son of Ammihud, leader of the Ephraimites, presented an offering. 7:49 His offering was one silver platter weighing 130 shekels and one silver sprinkling bowl weighing 70 shekels, both according to the sanctuary shekel, each of them full of fine flour mixed with olive oil as a grain offering; 7:50 one gold pan weighing 10 shekels, full of incense; 7:51 one young bull, one ram, and one male lamb in its first year, for a burnt offering; 7:52 one male goat for a purification offering; 7:53 and for the sacrifice of peace offerings: two bulls, five rams, five male goats, and five lambs in their first year. This was the offering of Elishama son of Ammihud.

7:54 On the eighth day Gamaliel son of Pedahzur, leader of the Manassehites, presented an offering. 7:55 His offering was one silver platter weighing 130 shekels and one silver sprinkling bowl weighing 70 shekels, both according to the sanctuary shekel, each of them full of fine flour mixed with olive oil as a grain offering; 7:56 one gold pan weighing 10 shekels, full of incense; 7:57 one young bull, one ram, and one male lamb in its first year, for a burnt offering; 7:58 one male goat for a purification offering; 7:59 and for the sacrifice of peace offerings: two bulls, five rams, five male goats, and five lambs in their first year. This was the offering of Gamaliel son of Pedahzur.

7:60 On the ninth day Abidan son of Gideoni, leader of the Benjaminites, presented an offering. 7:61 His offering was one silver platter weighing 130 shekels and one silver sprinkling bowl weighing 70 shekels, both according to the sanctuary shekel, each of them full of fine flour mixed with olive oil as a grain offering; 7:62 one gold pan weighing 10 shekels, full of incense; 7:63 one young bull, one ram, and one male lamb in its first year, for a burnt offering; 7:64 one male goat for a purification offering; 7:65 and for the sacrifice of peace offerings: two bulls, five rams, five male goats, and five lambs in their first year. This was the offering of Abidan son of Gideoni.

7:66 On the tenth day Ahiezer son of Amishaddai, leader of the Danites, presented an offering. 7:67 His offering was one silver platter weighing 130 shekels and one silver sprinkling bowl weighing 70 shekels, both according to the sanctuary shekel, each of them full of fine flour mixed with olive oil as a grain offering; 7:68 one gold pan weighing 10 shekels, full of incense; 7:69 one young bull, one ram, and one male lamb in its first year, for a burnt offering; 7:70 one male goat for a purification offering; 7:71 and for the sacrifice of peace offerings: two bulls, five rams, five male goats, and five lambs in their first year. This was the offering of Ahiezer son of Amishaddai.

7:72 On the eleventh day Pagiel son of Ocran, leader of the Asherites, presented an offering. 7:73 His offering was one silver platter weighing 130 shekels and one silver sprinkling bowl weighing 70 shekels, both according to the sanctuary shekel, each of them full of fine flour mixed with olive oil as a grain offering; 7:74 one gold pan weighing 10 shekels, full of incense; 7:75 one young bull, one ram, and one male lamb in its first year, for a burnt offering; 7:76 one male goat for a purification offering; 7:77 and for the sacrifice of peace offerings: two bulls, five rams, five male goats, and five lambs in their first year. This was the offering of Pagiel son of Ocran.

7:78 On the twelfth day Ahira son of Enan, leader of the Naphtalites, presented an offering. 7:79 His offering was one silver platter weighing 130 shekels and one silver sprinkling bowl weighing 70 shekels, both according to the sanctuary shekel, each of them full of fine flour mixed with olive oil as a grain offering; 7:80 one gold pan weighing 10 shekels; 7:81 one young bull, one ram, and one male lamb in its first year, for a burnt offering; 7:82 one male goat for a purification offering; 7:83 and for the sacrifice of peace offerings: two bulls, five rams, five male goats, and five lambs in their first year. This was the offering of Ahira son of Enan.

Summary

7:84 This was the dedication for the altar from the leaders of Israel, when it was anointed: twelve silver platters, twelve silver sprinkling bowls, and twelve gold pans. 7:85 Each silver platter weighed 130 shekels, and each silver sprinkling bowl weighed 70 shekels. All the silver of the vessels weighed 2,400 shekels, according to the sanctuary shekel. 7:86 The twelve gold pans full of incense weighed 10 shekels each, according to the sanctuary shekel; all the gold of the pans weighed 120 shekels. 7:87 All the animals for the burnt offering were 12 young bulls, 12 rams, 12 male lambs in their first year, with their grain offering, and 12 male goats for a purification offering. 7:88 All the animals for the sacrifice for the peace offering were 24 young bulls, 60 rams, 60 male goats, and 60 lambs in their first year. These were the dedication offerings for the altar after it was anointed. ⁵⁹ 

7:89 Now when Moses went into ⁶⁰  the tent of meeting to speak with the Lord, ⁶¹  he heard the voice speaking to him from above the atonement lid ⁶²  that was on the ark of the testimony, from between the two cherubim. ⁶³  Thus he spoke to him.

Numbers 31:50-54

31:50 So we have brought as an offering for the Lord what each man found: gold ornaments, armlets, bracelets, signet rings, earrings, and necklaces, to make atonement for ourselves ⁶⁴  before the Lord.” ⁶⁵  31:51 Moses and Eleazar the priest took the gold from them, all of it in the form of ornaments. 31:52 All the gold of the offering they offered up to the Lord from the commanders of thousands and the commanders of hundreds weighed 16,750 shekels. ⁶⁶  31:53 Each soldier had taken plunder for himself. 31:54 So Moses and Eleazar the priest received the gold from the commanders of thousands and commanders ⁶⁷  of hundreds and brought it into the tent of meeting as a memorial ⁶⁸  for the Israelites before the Lord.

Deuteronomy 26:2-15

26:2 you must take the first of all the ground’s produce you harvest from the land the Lord your God is giving you, place it in a basket, and go to the place where he ⁶⁹  chooses to locate his name. ⁷⁰  26:3 You must go to the priest in office at that time and say to him, “I declare today to the Lord your ⁷¹  God that I have come into the land that the Lord ⁷²  promised ⁷³  to our ancestors ⁷⁴  to give us.” 26:4 The priest will then take the basket from you ⁷⁵  and set it before the altar of the Lord your God. 26:5 Then you must affirm before the Lord your God, “A wandering ⁷⁶  Aramean ⁷⁷  was my ancestor, ⁷⁸  and he went down to Egypt and lived there as a foreigner with a household few in number, ⁷⁹  but there he became a great, powerful, and numerous people. 26:6 But the Egyptians mistreated and oppressed us, forcing us to do burdensome labor. 26:7 So we cried out to the Lord, the God of our ancestors, and he ⁸⁰  heard us and saw our humiliation, toil, and oppression. 26:8 Therefore the Lord brought us out of Egypt with tremendous strength and power, ⁸¹  as well as with great awe-inspiring signs and wonders. 26:9 Then he brought us to this place and gave us this land, a land flowing with milk and honey. 26:10 So now, look! I have brought the first of the ground’s produce that you, Lord, have given me.” Then you must set it down before the Lord your God and worship before him. ⁸²  26:11 You will celebrate all the good things that the Lord your God has given you and your family, ⁸³  along with the Levites and the resident foreigners among you.

Presentation of the Third-year Tithe

26:12 When you finish tithing all ⁸⁴  your income in the third year (the year of tithing), you must give it to the Levites, the resident foreigners, the orphans, and the widows ⁸⁵  so that they may eat to their satisfaction in your villages. ⁸⁶  26:13 Then you shall say before the Lord your God, “I have removed the sacred offering ⁸⁷  from my house and given it to the Levites, the resident foreigners, the orphans, and the widows just as you have commanded me. ⁸⁸  I have not violated or forgotten your commandments. 26:14 I have not eaten anything when I was in mourning, or removed any of it while ceremonially unclean, or offered any of it to the dead; ⁸⁹  I have obeyed you ⁹⁰  and have done everything you have commanded me. 26:15 Look down from your holy dwelling place in heaven and bless your people Israel and the land you have given us, just as you promised our ancestors – a land flowing with milk and honey.”

Haggai 1:4-9

1:4 “Is it right for you to live in richly paneled houses ⁹¹  while my temple is in ruins? ⁹²  1:5 Here then is what the Lord who rules over all says: ‘Think carefully about what you are doing. ⁹³  1:6 You have planted much, but have harvested little. You eat, but are never filled. You drink, but are still thirsty. You put on clothes, but are not warm. Those who earn wages end up with holes in their money bags.’” ⁹⁴ 

The Instruction of the People

1:7 “Moreover, the Lord who rules over all says: ‘Pay close attention to these things also. ⁹⁵  1:8 Go up to the hill country and bring back timber to build ⁹⁶  the temple. ⁹⁷  Then I will be pleased and honored,’ ⁹⁸  says the Lord. 1:9 ‘You expected a large harvest, but instead ⁹⁹  there was little, and when you brought it home it disappeared right away. ¹⁰⁰  Why?’ asks the Lord who rules over all. ‘Because my temple remains in ruins, thanks to each of you favoring his own house! ¹⁰¹ 

Malachi 3:8-9

3:8 Can a person rob ¹⁰²  God? You indeed are robbing me, but you say, ‘How are we robbing you?’ In tithes and contributions! ¹⁰³  3:9 You are bound for judgment ¹⁰⁴  because you are robbing me – this whole nation is guilty. ¹⁰⁵ 

Mark 14:7-8

14:7 For you will always have the poor with you, and you can do good for them whenever you want. But you will not always have me! ¹⁰⁶  14:8 She did what she could. She anointed my body beforehand for burial.

Mark 14:10-21

The Plan to Betray Jesus

14:10 Then ¹⁰⁷  Judas Iscariot, one of the twelve, went to the chief priests to betray Jesus into their hands. ¹⁰⁸  14:11 When they heard this, they were delighted ¹⁰⁹  and promised to give him money. ¹¹⁰  So ¹¹¹  Judas ¹¹²  began looking for an opportunity to betray him.

The Passover

14:12 Now ¹¹³  on the first day of the feast of ¹¹⁴  Unleavened Bread, when the Passover lamb is sacrificed, ¹¹⁵  Jesus’ ¹¹⁶  disciples said to him, “Where do you want us to prepare for you to eat the Passover?” ¹¹⁷  14:13 He sent two of his disciples and told them, “Go into the city, and a man carrying a jar ¹¹⁸  of water will meet you. Follow him. 14:14 Wherever he enters, tell the owner of the house, ‘The Teacher says, “Where is my guest room where I may eat the Passover with my disciples?”’ 14:15 He will show you a large room upstairs, furnished and ready. Make preparations for us there.” 14:16 So ¹¹⁹  the disciples left, went ¹²⁰  into the city, and found things just as he had told them, ¹²¹  and they prepared the Passover.

14:17 Then, ¹²²  when it was evening, he came to the house ¹²³  with the twelve. 14:18 While they were at the table ¹²⁴  eating, Jesus said, “I tell you the truth, ¹²⁵  one of you eating with me will betray me.” ¹²⁶  14:19 They were distressed, and one by one said to him, “Surely not I?” 14:20 He said to them, “It is one of the twelve, one who dips his hand ¹²⁷  with me into the bowl. ¹²⁸  14:21 For the Son of Man will go as it is written about him, but woe to that man by whom the Son of Man is betrayed! It would be better for him if he had never been born.”

Luke 14:13-14

14:13 But when you host an elaborate meal, ¹²⁹  invite the poor, the crippled, ¹³⁰  the lame, and ¹³¹  the blind. ¹³²  14:14 Then ¹³³  you will be blessed, ¹³⁴  because they cannot repay you, for you will be repaid ¹³⁵  at the resurrection of the righteous.”

Luke 14:1

Healing Again on the Sabbath

14:1 Now ¹³⁶  one Sabbath when Jesus went to dine ¹³⁷  at the house of a leader ¹³⁸  of the Pharisees, ¹³⁹  they were watching ¹⁴⁰  him closely.

Colossians 1:2

1:2 to the saints, the faithful ¹⁴¹  brothers and sisters ¹⁴²  in Christ, at Colossae. Grace and peace to you ¹⁴³  from God our Father! ¹⁴⁴ 

Colossians 1:2

1:2 to the saints, the faithful ¹⁴⁵  brothers and sisters ¹⁴⁶  in Christ, at Colossae. Grace and peace to you ¹⁴⁷  from God our Father! ¹⁴⁸ 

Colossians 1:2-3

1:2 to the saints, the faithful ¹⁴⁹  brothers and sisters ¹⁵⁰  in Christ, at Colossae. Grace and peace to you ¹⁵¹  from God our Father! ¹⁵² 

Paul’s Thanksgiving and Prayer for the Church

1:3 We always ¹⁵³  give thanks to God, the Father of our Lord Jesus Christ, when we pray for you,

Colossians 1:8-9

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, ¹⁵⁴  have not ceased praying for you and asking God ¹⁵⁵  to fill ¹⁵⁶  you with the knowledge of his will in all spiritual wisdom and understanding,

Philippians 4:17-18

4:17 I do not say this because I am seeking a gift. ¹⁵⁷  Rather, I seek the credit that abounds to your account. 4:18 For I have received everything, and I have plenty. I have all I need because I received from Epaphroditus what you sent – a fragrant offering, an acceptable sacrifice, very pleasing to God.

Philippians 4:1

Christian Practices

4:1 So then, my brothers and sisters, ¹⁵⁸  dear friends whom I long to see, my joy and crown, stand in the Lord in this way, my dear friends!

Philippians 3:17-18

3:17 Be imitators of me, ¹⁵⁹  brothers and sisters, ¹⁶⁰  and watch carefully those who are living this way, just as you have us as an example. 3:18 For many live, about whom I have often told you, and now, with tears, I tell you that they are the enemies of the cross of Christ.

[14:31]  ¹ tn The verb עָשַׁק (’ashaq) normally means “to oppress” (as in many English versions). However, here it might mean “to slander.” See J. A. Emerton, “Notes on Some Passages in the Book of Proverbs,” JTS 20 (1969): 202-22.

[14:31]  ² sn In the Piel this verb has the meaning of “to reproach; to taunt; to say sharp things against” someone (cf. NIV “shows contempt for”). By oppressing the poor one taunts or mistreats God because that person is in the image of God – hence the reference to the “Creator.” To ridicule what God made is to ridicule God himself.

[14:31]  ³ sn The phrase “shows favor” is contrasted with the term “oppresses.” To “show favor” means to be gracious to (or treat kindly) those who do not deserve it or cannot repay it. It is treatment that is gratis. This honors God because he commanded it to be done (Prov 14:21; 17:5; 19:17).

[14:18]  ⁴ sn Salem is traditionally identified as the Jebusite stronghold of old Jerusalem. Accordingly, there has been much speculation about its king. Though some have identified him with the preincarnate Christ or with Noah’s son Shem, it is far more likely that Melchizedek was a Canaanite royal priest whom God used to renew the promise of the blessing to Abram, perhaps because Abram considered Melchizedek his spiritual superior. But Melchizedek remains an enigma. In a book filled with genealogical records he appears on the scene without a genealogy and then disappears from the narrative. In Psalm 110 the Lord declares that the Davidic king is a royal priest after the pattern of Melchizedek.

[14:18]  ⁵ tn The parenthetical disjunctive clause significantly identifies Melchizedek as a priest as well as a king.

[14:19]  ⁶ tn The preposition לְ (lamed) introduces the agent after the passive participle.

[14:19]  ⁷ tn Some translate “possessor of heaven and earth” (cf. NASB). But cognate evidence from Ugaritic indicates that there were two homonymic roots ָקנָה (qanah), one meaning “to create” (as in Gen 4:1) and the other “to obtain, to acquire, to possess.” While “possessor” would fit here, “creator” is the more likely due to the collocation with “heaven and earth.”

[14:19]  ⁸ tn The terms translated “heaven” and “earth” are both objective genitives after the participle in construct.

[14:20]  ⁹ tn Heb “blessed be.” For God to be “blessed” means that is praised. His reputation is enriched in the world as his name is praised.

[14:20]  ¹⁰ sn Who delivered. The Hebrew verb מִגֵּן (miggen, “delivered”) foreshadows the statement by God to Abram in Gen 15:1, “I am your shield” (מָגֵן, magen). Melchizedek provided a theological interpretation of Abram’s military victory.

[14:20]  ¹¹ tn Heb “him”; the referent (Melchizedek) has been specified in the translation for clarity.

[28:22]  ¹² tn The disjunctive clause structure (conjunction + noun/subject) is used to highlight the statement.

[28:22]  ¹³ tn The infinitive absolute is used before the finite verb for emphasis.

[28:22]  ¹⁴ tn Heb “and all which you give to me I will surely give a tenth of it to you.” The disjunctive clause structure (conjunction + noun/object) highlights this statement as well.

[22:29]  ¹⁵ tn The expressions are unusual. U. Cassuto renders them: “from the fullness of your harvest and from the outflow of your presses” (Exodus, 294). He adds the Hittite parallel material to show that the people were to bring the offerings on time and not let them overlap, because the firstfruits had to be eaten first by the priest.

[23:19]  ¹⁶ sn On this verse, see C. M. Carmichael, “On Separating Life and Death: An Explanation of Some Biblical Laws,” HTR 69 (1976): 1-7; J. Milgrom, “You Shall Not Boil a Kid in Its Mother’s Milk,” BRev 1 (1985): 48-55; R. J. Ratner and B. Zuckerman, “In Rereading the ‘Kid in Milk’ Inscriptions,” BRev 1 (1985): 56-58; and M. Haran, “Seething a Kid in Its Mother’s Milk,” JJS 30 (1979): 23-35. Here and at 34:26, where this command is repeated, it ends a series of instructions about procedures for worship.

[34:26]  ¹⁷ sn See the note on this same command in 23:19.

[35:21]  ¹⁸ tn Heb “man.”

[35:21]  ¹⁹ tn The verb means “lift up, bear, carry.” Here the subject is “heart” or will, and so the expression describes one moved within to act.

[35:21]  ²⁰ tn Heb “his spirit made him willing.” The verb is used in Scripture for the freewill offering that people brought (Lev 7).

[35:21]  ²¹ tn Literally “the garments of holiness,” the genitive is the attributive genitive, marking out what type of garments these were.

[35:22]  ²² tn The expression in Hebrew is “men on/after the women,” meaning men with women, to ensure that it was clear that the preceding verse did not mean only men. B. Jacob takes it further, saying that the men came after the women because the latter had taken the initiative (Exodus, 1017).

[35:22]  ²³ tn Heb “all gold utensils.”

[35:22]  ²⁴ tn The verb could be translated “offered,” but it is cognate with the following noun that is the wave offering. This sentence underscores the freewill nature of the offerings people made. The word “came” is supplied from v. 21 and v. 22.

[35:23]  ²⁵ tn The text uses a relative clause with a resumptive pronoun for this: “who was found with him,” meaning “with whom was found.”

[35:23]  ²⁶ tn The conjunction in this verse is translated “or” because the sentence does not intend to say that each person had all these things. They brought what they had.

[35:23]  ²⁷ tn See the note on this phrase in Exod 25:5.

[35:23]  ²⁸ tn Here “them” has been supplied.

[35:24]  ²⁹ tn This translation takes “offering” as an adverbial accusative explaining the form or purpose of their bringing things. It could also be rendered as the direct object, but that would seem to repeat without much difference what had just been said.

[35:24]  ³⁰ sn U. Cassuto notes that the expression “with whom was found” does not rule out the idea that these folks went out and cut down acacia trees (Exodus, 458). It is unlikely that they had much wood in their tents.

[35:24]  ³¹ tn Here “it” has been supplied.

[35:25]  ³² tn Heb “wisdom of heart,” which means that they were skilled and could make all the right choices about the work.

[35:26]  ³³ tn The text simply uses a prepositional phrase, “with/in wisdom.” It seems to be qualifying “the women” as the relative clause is.

[35:27]  ³⁴ tn Heb “and stones of the filling.”

[35:29]  ³⁵ tn Heb “by the hand of.”

[35:29]  ³⁶ tn Here “them” has been supplied.

[7:2]  ³⁷ tn Heb “the house of their fathers.”

[7:2]  ³⁸ tn The form is the Qal active participle from the verb “to stand” (עָמַד, ’amad). The form describes these leaders as “the ones standing over [the ones numbered].” The expression, along with the clear indication of the first census in chapter 1, shows that this was a supervisory capacity.

[7:3]  ³⁹ tn Heb “and they brought.”

[7:3]  ⁴⁰ sn For a discussion and drawings, see W. S. McCullough, IDB 1:540. But see also D. J. Wiseman, IBD 1:254.

[7:5]  ⁴¹ tn The object is not in the Hebrew text, but has been supplied.

[7:5]  ⁴² tn The verb is the perfect tense with vav (ו) consecutive; following the imperative, this could be given an independent volitive translation (“they shall be”), but more fittingly a subordinated translation expressing the purpose of receiving the gifts.

[7:5]  ⁴³ tn The sentence uses the infinitive construct expressing purpose, followed by its cognate accusative: “[that they may be] for doing the work of” (literally, “serving the service of”).

[7:5]  ⁴⁴ tn The noun אִישׁ (’ish) is in apposition to the word “Levites,” and is to be taken in a distributive sense: “to the Levites, [to each] man according to his service.”

[7:5]  ⁴⁵ tn The expression כְּפִי (kÿfi) is “according to the mouth of.” Here, it would say “according to the mouth of his service,” which would mean “what his service calls for.”

[7:8]  ⁴⁶ tn Heb “hand.”

[7:9]  ⁴⁷ tn The verb is the imperfect tense, but it describes their customary activity – they had to carry, they used to carry.

[7:9]  ⁴⁸ tn Heb “upon them,” meaning “their duty.”

[7:10]  ⁴⁹ tn The verse begins with the preterite and vav (ו) consecutive: “and they offered.”

[7:10]  ⁵⁰ tn The direct object, “gifts,” is implied but not actually stated in the Hebrew text. It has been supplied in the translation for stylistic reasons and for clarity.

[7:10]  ⁵¹ tn The sign of the accusative here must indicate an adverbial accusative and not the direct object; they offered their gifts for the dedication of the altar.

[7:10]  ⁵² sn Some commentators take the word “dedication” in the sense of a dedication gift, and so make it the direct object. Many modern scholars assume that this is a late word, belonging only in P, the Chronicler, and the heading of Ps 30 (a Davidic psalm).

[7:10]  ⁵³ tn The adverbial clause uses the Niphal infinitive construct as the main verb. The word is the well-known מָשַׁח (mashakh, “to anoint, smear”).

[7:10]  ⁵⁴ tn Heb “offered,” but this is redundant and has been translated as “presented” for stylistic reasons. The same phrase occurs in vv. 11 and 12.

[7:11]  ⁵⁵ tn The distributive sense is achieved by repetition: “one leader for the day, one leader for the day.”

[7:12]  ⁵⁶ sn The tribe of Judah is listed first. It seems that it had already achieved a place of prominence based on the patriarchal promise of the Messiahship in Judah (Gen 49:10).

[7:13]  ⁵⁷ tn The word “shekels” has been supplied in the translation for clarity. So also in vv. 19, 20, 25, 26, 31, 32, 37, 38, 43, 44, 49, 50, 55, 56, 60, 62, 66, 68, 73, 74, 79, 85, 86.

[7:24]  ⁵⁸ tn The phrase “presented an offering” is not found in the Hebrew text at this point but has been supplied to clarify what action is being done. The same phrase is absent from the Hebrew text in the following verses which tell who makes the offerings (7:30, 36, 42, 48, 54, 60, 66, 72, 78).

[7:88]  ⁵⁹ sn Even though the chapter seems wearisome and repetitious to the modern reader, it is a significant document. A. Rainey shows how it matches the exact ledgers of ancient sanctuaries (see ZPEB 5:202). The recording would have been done by the priestly scribes. Of the many points that can be observed here, it should not be missed that each tribe, regardless of its size or relative importance, was on equal footing before the Lord. Each tribe shared in the work of the Lord equally. Each tribe approached the sanctuary in precisely the same way on this memorable occasion. All such devotion to the work of the Lord was to receive the blessing of God.

[7:89]  ⁶⁰ tn The adverbial clause of time is constructed with the infinitive construct of the verb “to enter” (בּוֹא, bo’) with the preposition and with the subjective genitive that follows serving as the subject of the clause. The verse is strategic in the structure of the book: At the completion of the dedication with the offerings Moses received more revelation from the Lord in the tent. This verse therefore lays the foundation for what follows.

[7:89]  ⁶¹ tc The MT is obscure here, simply giving the purpose infinitive and the prepositional phrase (“with him”). But the following clause using the Hitpael of the same verb, introducing a reflexive sense: “then he heard the voice speaking with him.” The Greek clarified it by inserting “Lord” after the word “voice.” The editor of BHS favors emendation of the form to a Piel participle rather than the Hitpael of the MT (reading מְדַבֵּר [mÿdabber] instead of מִדַּבֵּר [middabber], the Hitpael with assimilation). Most commentators agree with the change, assuming there was a mistaken pointing in the MT.

[7:89]  ⁶² tn The Hebrew word כַּפֹּרֶת (kapporet) has been traditionally rendered “mercy seat,” but since the ark is the footstool (see Ps 132), this translation is somewhat misleading. The word is etymologically connected to the verb “to make atonement.” A technical translation would be “place of atonement” or “propitiatory”; a more common translation would be “cover, lid” – provided that the definition “to cover” does not get transferred to the verb “to atone,” for that idea belongs to a homonym. See also Exod 25:17.

[7:89]  ⁶³ tn The cherubim are the carved forms of the angels attached to the ark. They indicate the guarding role of this order of angels in the holy of holies. They were also embroidered on the curtains. For basic material see ZPEB 1:788-90, and R. K. Harrison, ISBE 1:642-43.

[31:50]  ⁶⁴ tn Heb “our souls.”

[31:50]  ⁶⁵ sn The expression here may include the idea of finding protection from divine wrath, which is so common to Leviticus, but it may also be a thank offering for the fact that their lives had been spared.

[31:52]  ⁶⁶ sn Or about 420 imperial pounds.

[31:54]  ⁶⁷ tn The Hebrew text does not repeat the word “commanders” here, but it is implied.

[31:54]  ⁶⁸ tn The purpose of the offering was to remind the Lord to remember Israel. But it would also be an encouragement for Israel as they remembered the great victory.

[26:2]  ⁶⁹ tn Heb “the Lord your God.” The pronoun has been used in the translation for stylistic reasons to avoid redundancy.

[26:2]  ⁷⁰ sn The place where he chooses to locate his name. This is a circumlocution for the central sanctuary, first the tabernacle and later the Jerusalem temple. See Deut 12:1-14 and especially the note on the word “you” in v. 14.

[26:3]  ⁷¹ tc For the MT reading “your God,” certain LXX mss have “my God,” a contextually superior rendition followed by some English versions (e.g., NAB, NASB, TEV). Perhaps the text reflects dittography of the kaf (כ) at the end of the word with the following preposition כִּי (ki).

[26:3]  ⁷² tc The Syriac adds “your God” to complete the usual formula.

[26:3]  ⁷³ tn Heb “swore on oath.”

[26:3]  ⁷⁴ tn Heb “fathers” (also in vv. 7, 15).

[26:4]  ⁷⁵ tn Heb “your hand.”

[26:5]  ⁷⁶ tn Though the Hebrew term אָבַד (’avad) generally means “to perish” or the like (HALOT 2-3 s.v.; BDB 1-2 s.v.; cf. KJV “a Syrian ready to perish”), a meaning “to go astray” or “to be lost” is also attested. The ambivalence in the Hebrew text is reflected in the versions where LXX Vaticanus reads ἀπέβαλεν (apebalen, “lose”) for a possibly metathesized reading found in Alexandrinus, Ambrosianus, ἀπέλαβεν (apelaben, “receive”); others attest κατέλειπεν (kateleipen, “leave, abandon”). “Wandering” seems to suit best the contrast with the sedentary life Israel would enjoy in Canaan (v. 9) and is the meaning followed by many English versions.

[26:5]  ⁷⁷ sn A wandering Aramean. This is a reference to Jacob whose mother Rebekah was an Aramean (Gen 24:10; 25:20, 26) and who himself lived in Aram for at least twenty years (Gen 31:41-42).

[26:5]  ⁷⁸ tn Heb “father.”

[26:5]  ⁷⁹ tn Heb “sojourned there few in number.” The words “with a household” have been supplied in the translation for stylistic reasons and for clarity.

[26:7]  ⁸⁰ tn Heb “the Lord.” See note on “he” in 26:2.

[26:8]  ⁸¹ tn Heb “by a powerful hand and an extended arm.” These are anthropomorphisms designed to convey God’s tremendously great power in rescuing Israel from their Egyptian bondage. They are preserved literally in many English versions (cf. KJV, NAB, NIV, NRSV).

[26:10]  ⁸² tn Heb “the Lord your God.” See note on “he” in 26:2.

[26:11]  ⁸³ tn Or “household” (so NASB, NIV, NLT); Heb “house” (so KJV, NRSV).

[26:12]  ⁸⁴ tn Heb includes “the tithes of.” This has not been included in the translation to avoid redundancy.

[26:12]  ⁸⁵ tn The terms “Levite, resident foreigner, orphan, and widow” are collective singulars in the Hebrew text (also in v. 13).

[26:12]  ⁸⁶ tn Heb “gates.”

[26:13]  ⁸⁷ tn Heb “the sacred thing.” The term הַקֹּדֶשׁ (haqqodesh) likely refers to an offering normally set apart for the Lord but, as a third-year tithe, given on this occasion to people in need. Sometimes this is translated as “the sacred portion” (cf. NASB, NIV, NRSV), but that could sound to a modern reader as if a part of the house were being removed and given away.

[26:13]  ⁸⁸ tn Heb “according to all your commandment that you commanded me.” This has been simplified in the translation for stylistic reasons.

[26:14]  ⁸⁹ sn These practices suggest overtones of pagan ritual, all of which the confessor denies having undertaken. In Canaan they were connected with fertility practices associated with harvest time. See E. H. Merrill, Deuteronomy (NAC), 335-36.

[26:14]  ⁹⁰ tn Heb “the Lord my God.” See note on “he” in 26:2.

[1:4]  ⁹¹ sn Richly paneled houses. Paneling is otherwise known in the OT only in connection with the temple (1 Kgs 6:9) and the royal palace (2 Kgs 7:3, 7). It implies decoration and luxury (cf. NCV “fancy houses”; TEV “well-built houses”; NLT “luxurious houses”). The impropriety of the people living in such lavish accommodations while the temple lay unfinished is striking.

[1:4]  ⁹² tn Heb “Is it time for you, [yes] you, to live in paneled houses, while this house is in ruins”; NASB “lies desolate”; NIV “remains a ruin.”

[1:5]  ⁹³ tn Heb “Set your heart upon your ways” (see 2:15, 18); traditionally “Consider your ways” (so KJV, ASV, NAB, NASB).

[1:6]  ⁹⁴ tn Some translate “pockets” (so NLT) but the Hebrew word צְרוֹר (tsÿror) refers to a bag, pouch, or purse of money (BDB 865 s.v. צְרוֹר; HALOT 1054 s.v. צְרוֹר 1). Because coinage had been invented by the Persians and was thus in use in Haggai’s day, this likely is a money bag or purse rather than pouches or pockets in the clothing. Since in contemporary English “purse” (so NASB, NIV, NCV) could be understood as a handbag, the present translation uses “money bags.”

[1:7]  ⁹⁵ tn Heb “Set your heart upon your ways”; see v. 5.

[1:8]  ⁹⁶ tn Heb “and build the house” (so NIV, NRSV), with “house” referring specifically to the temple here.

[1:8]  ⁹⁷ sn The temple was built primarily of stone, so the timber here refers to interior paneling (see v. 4) and perhaps to scaffolding (see Ezra 5:8; 6:4).

[1:8]  ⁹⁸ tn The Hebrew verb אֶכָּבְדָ (’ekkavda) appears to be a defectively written cohortative (“that I may be glorified”). The cohortatives (note that the preceding אֶרְצֶה, ’ertseh, “I will be pleased,” may also be taken as cohortative) indicate purpose/result (cf. NIV, NRSV “so that”; CEV “so”) following the imperatives of v. 8a (“go up,” “bring back,” “build”).

[1:9]  ⁹⁹ tn Heb “look!” (הִנֵּה, hinneh). The term, an interjection, draws attention to the point being made.

[1:9]  ¹⁰⁰ tn Heb “I blew it away” (so NRSV, TEV, NLT). The imagery here suggests that human achievements are so fragile and temporal that a mere breath from God can destroy them (see Ezek 22:20, 21; and Isa 40:7 with נָשַׁב, nashav).

[1:9]  ¹⁰¹ tn Heb “and each of you runs to his own house”; NIV “is busy with”; TEV “is busy working on”; NCV “work hard for.”

[3:8]  ¹⁰² tc The LXX presupposes an underlying Hebrew text of עָקַב (’aqav, “deceive”), a metathesis of קָבַע (qava’, “rob”), in all four uses of the verb here (vv. 8-9). The intent probably is to soften the impact of “robbing” God, but the language of the passage is intentionally bold and there is no reason to go against the reading of the MT (which is followed here by most English versions).

[3:8]  ¹⁰³ sn The tithes and contributions mentioned here are probably those used to sustain the Levites (see Num 18:8, 11, 19, 21-24).

[3:9]  ¹⁰⁴ tn Heb “cursed with a curse” that is, “under a curse” (so NIV, NLT, CEV).

[3:9]  ¹⁰⁵ tn The phrase “is guilty” is not present in the Hebrew text but is implied, and has been supplied in the translation for clarification and stylistic reasons.

[14:7]  ¹⁰⁶ tn In the Greek text of this clause, “me” is in emphatic position (the first word in the clause). To convey some impression of the emphasis, an exclamation point is used in the translation.

[14:10]  ¹⁰⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[14:10]  ¹⁰⁸ tn Grk “betray him to them”; the referent (Jesus) has been specified in the translation for clarity.

[14:11]  ¹⁰⁹ sn The leaders were delighted when Judas contacted them about betraying Jesus, because it gave them the opportunity they had been looking for, and they could later claim that Jesus had been betrayed by one of his own disciples.

[14:11]  ¹¹⁰ sn Matt 26:15 states the amount of money they gave Judas was thirty pieces of silver (see also Matt 27:3-4; Zech 11:12-13).

[14:11]  ¹¹¹ tn Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.

[14:11]  ¹¹² tn Grk “he”; the referent (Judas) has been specified in the translation for clarity.

[14:12]  ¹¹³ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[14:12]  ¹¹⁴ tn The words “the feast of” are not in the Greek text, but have been supplied for clarity.

[14:12]  ¹¹⁵ sn Generally the feast of Unleavened Bread would refer to Nisan 15 (Friday), but the following reference to the sacrifice of the Passover lamb indicates that Nisan 14 (Thursday) was what Mark had in mind (Nisan = March 27 to April 25). The celebration of the Feast of Unleavened Bread lasted eight days, beginning with the Passover meal. The celebrations were so close together that at times the names of both were used interchangeably.

[14:12]  ¹¹⁶ tn Grk “his”; the referent (Jesus) has been specified in the translation for clarity.

[14:12]  ¹¹⁷ sn This required getting a suitable lamb and finding lodging in Jerusalem where the meal could be eaten. The population of the city swelled during the feast, so lodging could be difficult to find. The Passover was celebrated each year in commemoration of the Israelites’ deliverance from Egypt; thus it was a feast celebrating redemption (see Exod 12). The Passover lamb was roasted and eaten after sunset in a family group of at least ten people (m. Pesahim 7.13). People ate the meal while reclining (see the note on table in 14:18). It included, besides the lamb, unleavened bread and bitter herbs as a reminder of Israel’s bitter affliction at the hands of the Egyptians. Four cups of wine mixed with water were also used for the meal. For a further description of the meal and the significance of the wine cups, see E. Ferguson, Backgrounds of Early Christianity, 523-24.

[14:13]  ¹¹⁸ sn Since women usually carried these jars, it would have been no problem for the two disciples (Luke 22:8 states that they were Peter and John) to recognize the man Jesus was referring to.

[14:16]  ¹¹⁹ tn Here καί (kai) has been translated as “so” to indicate the flow within the narrative.

[14:16]  ¹²⁰ tn Grk “and came.”

[14:16]  ¹²¹ sn The author’s note that the disciples found things just as he had told them shows that Jesus’ word could be trusted.

[14:17]  ¹²² tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[14:17]  ¹²³ tn The prepositional phrase “to the house” is not in the Greek text, but has been supplied for clarity.

[14:18]  ¹²⁴ tn Grk “while they were reclined at the table.”

[14:18]  ¹²⁵ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[14:18]  ¹²⁶ tn Or “will hand me over”; Grk “one of you will betray me, the one who eats with me.”

[14:20]  ¹²⁷ tn Grk “one who dips with me.” The phrase “his hand” has been supplied in the translation for clarity.

[14:20]  ¹²⁸ sn One who dips with me in the bowl. The point of Jesus’ comment here is not to identify the specific individual per se, but to indicate that it is one who was close to him – somebody whom no one would suspect. His comment serves to heighten the treachery of Judas’ betrayal.

[14:13]  ¹²⁹ tn This term, δοχή (doch), is a third term for a meal (see v. 12) that could also be translated “banquet, feast.”

[14:13]  ¹³⁰ sn Normally the term means crippled as a result of being maimed or mutilated (L&N 23.177).

[14:13]  ¹³¹ tn Here “and” has been supplied between the last two elements in the series in keeping with English style.

[14:13]  ¹³² sn This list of needy is like Luke 7:22. See Deut 14:28-29; 16:11-14; 26:11-13.

[14:14]  ¹³³ 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]  ¹³⁴ sn You will be blessed. God notes and approves of such generosity.

[14:14]  ¹³⁵ sn The passive verb will be repaid looks at God’s commendation.

[14:1]  ¹³⁶ tn Grk “Now it happened that one.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated. Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[14:1]  ¹³⁷ tn Grk “to eat bread,” an idiom for participating in a meal.

[14:1]  ¹³⁸ tn Grk “a ruler of the Pharisees.” He was probably a synagogue official.

[14:1]  ¹³⁹ sn See the note on Pharisees in 5:17.

[14:1]  ¹⁴⁰ sn Watching…closely is a graphic term meaning to lurk and watch; see Luke 11:53-54.

[1:2]  ¹⁴¹ 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]  ¹⁴² 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]  ¹⁴³ tn Or “Grace to you and peace.”

[1:2]  ¹⁴⁴ 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.

[1:2]  ¹⁴⁵ 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]  ¹⁴⁶ 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]  ¹⁴⁷ tn Or “Grace to you and peace.”

[1:2]  ¹⁴⁸ 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.

[1:2]  ¹⁴⁹ 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]  ¹⁵⁰ 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]  ¹⁵¹ tn Or “Grace to you and peace.”

[1:2]  ¹⁵² 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.

[1:3]  ¹⁵³ tn The adverb πάντοτε (pantote) is understood to modify the indicative εὐχαριστοῦμεν (eucaristoumen) because it precedes περὶ ὑμῶν (peri Jumwn) which probably modifies the indicative and not the participle προσευχόμενοι (proseucomenoi). But see 1:9 where the same expression occurs and περὶ ὑμῶν modifies the participle “praying” (προσευχόμενοι).

[1:9]  ¹⁵⁴ 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]  ¹⁵⁵ 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]  ¹⁵⁶ 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.

[4:17]  ¹⁵⁷ tn Grk “Not that I am seeking the gift.” The phrase “I do not say this…” has been supplied in the translation to complete the thought for the modern reader.

[4:1]  ¹⁵⁸ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:12.

[3:17]  ¹⁵⁹ tn Or “become fellow imitators with me [of Christ].”

[3:17]  ¹⁶⁰ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:12.