25:35 “‘If your brother 1 becomes impoverished and is indebted to you, 2 you must support 3 him; he must live 4 with you like a foreign resident. 5 25:36 Do not take interest or profit from him, 6 but you must fear your God and your brother must live 7 with you. 25:37 You must not lend him your money at interest and you must not sell him food for profit. 8
15:7 If a fellow Israelite 9 from one of your villages 10 in the land that the Lord your God is giving you should be poor, you must not harden your heart or be insensitive 11 to his impoverished condition. 12 15:8 Instead, you must be sure to open your hand to him and generously lend 13 him whatever he needs. 14 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 15 be wrong toward your impoverished fellow Israelite 16 and you do not lend 17 him anything; he will cry out to the Lord against you and you will be regarded as having sinned. 18 15:10 You must by all means lend 19 to him and not be upset by doing it, 20 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 21 your hand to your fellow Israelites 22 who are needy and poor in your land.
7:1 Then the high priest said, “Are these things true?” 26
1 tn It is not clear to whom this refers. It is probably broader than “sibling” (cf. NRSV “any of your kin”; NLT “any of your Israelite relatives”) but some English versions take it to mean “fellow Israelite” (so TEV; cf. NAB, NIV “countrymen”) and others are ambiguous (cf. CEV “any of your people”).
2 tn Heb “and his hand slips with you.”
3 tn Heb “strengthen”; NASB “sustain.”
4 tn The form וָחַי (vakhay, “and shall live”) looks like the adjective “living,” but the MT form is simply the same verb written as a double ayin verb (see HALOT 309 s.v. חיה qal, and GKC 218 §76.i; cf. Lev 18:5).
5 tn Heb “a foreigner and resident,” which is probably to be combined (see B. A. Levine, Leviticus [JPSTC], 170-71).
6 tn The meaning of the terms rendered “interest” and “profit” is much debated (see the summaries in P. J. Budd, Leviticus [NCBC], 354-55 and B. A. Levine, Leviticus [JPSTC], 178). Verse 37, however, suggests that the first refers to a percentage of money and the second percentage of produce (see J. E. Hartley, Leviticus [WBC], 421).
7 tn In form the Hebrew term וְחֵי (vÿkhey, “shall live”) is the construct plural noun (i.e., “the life of”), but here it is used as the finite verb (cf. v. 35 and GKC 218 §76.i).
8 tn Heb “your money” and “your food.” With regard to “interest” and “profit” see the note on v. 36 above.
9 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.
10 tn Heb “gates.”
11 tn Heb “withdraw your hand.” Cf. NIV “hardhearted or tightfisted” (NRSV and NLT similar).
12 tn Heb “from your needy brother.”
13 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.
14 tn Heb “whatever his need that he needs for himself.” This redundant expression has been simplified in the translation for stylistic reasons.
15 tn Heb “your eye.”
16 tn Heb “your needy brother.”
17 tn Heb “give” (likewise in v. 10).
18 tn Heb “it will be a sin to you.”
19 tn The Hebrew text uses the infinitive absolute for emphasis, which the translation indicates with “by all means.”
20 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.
21 tn The Hebrew text uses the infinitive absolute for emphasis, which the translation indicates with “make sure.”
22 tn Heb “your brother.”
23 tn Grk “he”; the referent (Moses) has been specified in the translation for clarity.
24 tn Grk “saw them”; the context makes clear that two individuals were involved (v. 27).
25 tn Or “tried to reconcile” (BDAG 964-65 s.v. συναλλάσσω).
26 tn Grk “If it is so concerning these things” (see BDAG 422 s.v. ἔχω 10.a for this use).
27 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.
28 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.
29 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.
30 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.
31 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").
32 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.