Genesis 30:30
30:30 Indeed,
1 you had little before I arrived,
2 but now your possessions have increased many times over.
3 The
Lord has blessed you wherever I worked.
4 But now, how long must it be before I do something for my own family too?”
5
Isaiah 58:7
58:7 I want you 6 to share your food with the hungry
and to provide shelter for homeless, oppressed people. 7
When you see someone naked, clothe him!
Don’t turn your back on your own flesh and blood! 8
Matthew 7:11
7:11 If you then, although you are evil,
9 know how to give good gifts to your children, how much more will your Father in heaven give good gifts
10 to those who ask him!
Luke 11:11-13
11:11 What father among you, if your
11 son asks for
12 a fish, will give him a snake
13 instead of a fish?
11:12 Or if he asks for an egg, will give him a scorpion?
14
11:13 If you then, although you are
15 evil, know how to give good gifts to your children, how much more will the heavenly Father give the Holy Spirit
16 to those who ask him!”
Luke 11:2
11:2 So he said to them, “When you pray,
17 say:
Father, 18 may your name be honored; 19
may your kingdom come. 20
Colossians 1:14
1:14 in whom we have redemption,
21 the forgiveness of sins.
Galatians 6:10
6:10 So then,
22 whenever we have an opportunity, let us do good to all people, and especially to those who belong to the family of faith.
23
1 tn Or “for.”
2 tn Heb “before me.”
3 tn Heb “and it has broken out with respect to abundance.”
4 tn Heb “at my foot.”
5 tn Heb “How long [until] I do, also I, for my house?”
6 tn Heb “Is it not?” The rhetorical question here expects a positive answer, “It is!”
7 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.
8 tn Heb “and from your flesh do not hide yourself.”
9 tn The participle ὄντες (ontes) has been translated concessively.
10 sn The provision of the good gifts is probably a reference to the wisdom and guidance supplied in response to repeated requests. The teaching as a whole stresses not that we get everything we want, but that God gives the good that we need.
11 tn Grk “the”; in context the article is used as a possessive pronoun (ExSyn 215).
12 tc Most mss (א A C D L W Θ Ψ Ë1,13 33 Ï lat syc,p,h bo) have “bread, does not give him a stone instead, or” before “a fish”; the longer reading, however, looks like a harmonization to Matt 7:9. The shorter reading is thus preferred, attested by Ì45,75 B 1241 pc sys sa.
13 sn The snake probably refers to a water snake.
14 sn The two questions of vv. 11-12 expect the answer, “No father would do this!”
15 tn The participle ὑπάρχοντες (Juparconte") has been translated as a concessive participle.
16 sn The provision of the Holy Spirit is probably a reference to the wisdom and guidance supplied in response to repeated requests. Some apply it to the general provision of the Spirit, but this would seem to look only at one request in a context that speaks of repeated asking. The teaching as a whole stresses not that God gives everything his children want, but that God gives the good that they need. The parallel account in Matthew (7:11) refers to good things where Luke mentions the Holy Spirit.
17 sn When you pray. What follows, although traditionally known as the Lord’s prayer, is really the disciples’ prayer. It represents how they are to approach God, by acknowledging his uniqueness and their need for his provision and protection.
18 tc Most mss, including later majority (A C D W Θ Ψ 070 Ë13 33vid Ï it), add ἡμῶν ὁ ἐν τοῖς οὐρανοῖς (Jhmwn Jo en toi" oujranoi", “our [Father] in heaven”) here. This makes the prayer begin like the version in Matt 6:9. The shorter version is read by Ì75 א B (L: + ἡμῶν) 1 700 pc as well as some versions and fathers. Given this more weighty external evidence, combined with the scribal tendency to harmonize Gospel parallels, the shorter reading is preferred.
19 tn Grk “hallowed be your name.”
20 tc Most mss (א A C D W Θ Ψ 070 Ë13 33vid Ï it) read at the end of the verse “may your will be done on earth as [it is] in heaven,” making this version parallel to Matt 6:10. The shorter reading is found, however, in weighty mss (Ì75 B L pc), and cannot be easily explained as arising from the longer reading.
21 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.
22 tn There is a double connective here that cannot be easily preserved in English: “consequently therefore,” emphasizing the conclusion of what Paul has been arguing.
23 tn Grk “to those who are members of the family of [the] faith.”