2 Chronicles 24:16

24:16 He was buried in the City of David ¹  with the kings, because he had accomplished good in Israel and for God and his temple.

Psalms 37:3

37:3 Trust in the Lord and do what is right!

Settle in the land and maintain your integrity! ² 

Ecclesiastes 3:12

Enjoy Life in the Present

3:12 I have concluded ³  that there is nothing better for people ⁴ 

than ⁵  to be happy and to enjoy

themselves ⁶  as long as they live,

Luke 6:33-35

6:33 And ⁷  if you do good to those who do good to you, what credit is that to you? Even ⁸  sinners ⁹  do the same. 6:34 And if you lend to those from whom you hope to be repaid, ¹⁰  what credit is that to you? Even sinners ¹¹  lend to sinners, so that they may be repaid in full. ¹²  6:35 But love your enemies, and do good, and lend, expecting nothing back. ¹³  Then ¹⁴  your reward will be great, and you will be sons ¹⁵  of the Most High, ¹⁶  because he is kind to ungrateful and evil people. ¹⁷ 

Acts 10:38

10:38 with respect to Jesus from Nazareth, ¹⁸  that ¹⁹  God anointed him with the Holy Spirit and with power. He ²⁰  went around doing good and healing all who were oppressed by the devil, ²¹  because God was with him. ²² 

Galatians 6:10

6:10 So then, ²³  whenever we have an opportunity, let us do good to all people, and especially to those who belong to the family of faith. ²⁴ 

Hebrews 13:16

13:16 And do not neglect to do good and to share what you have, ²⁵  for God is pleased with such sacrifices.

Hebrews 13:1

Final Exhortations

13:1 Brotherly love must continue.

Hebrews 3:11

3:11 “As I swore in my anger, ‘They will never enter my rest!’” ²⁶ 

Hebrews 3:3

3:3 For he has come to deserve greater glory than Moses, just as the builder of a house deserves greater honor than the house itself!

Hebrews 1:11

1:11 They will perish, but you continue.

And they will all grow old like a garment,

[24:16]  ¹ sn The phrase the City of David refers here to the fortress of Zion in Jerusalem, not to Bethlehem. See 2 Sam 5:7.

[37:3]  ² tn Heb “tend integrity.” The verb רָעָה (ra’ah, “tend, shepherd”) is probably used here in the sense of “watch over, guard.” The noun אֱמוּנָה (’emunah, “faithfulness, honesty, integrity”) is understood as the direct object of the verb, though it could be taken as an adverbial accusative, “[feed] securely,” if the audience is likened to a flock of sheep.

[3:12]  ³ tn Heb “I know.”

[3:12]  ⁴ tn Heb “for them”; the referent (people, i.e., mankind) has been specified in the translation for clarity.

[3:12]  ⁵ tn Qoheleth uses the exceptive particle אִם…כִּי (ki…’im, “except”) to identify the only exception to the futility within man’s life (BDB 474 s.v. כִּי 2).

[3:12]  ⁶ tn Heb “to do good.” The phrase לַעֲשׂוֹת טוֹב (la’asot tov) functions idiomatically for “to experience [or see] happiness [or joy].” The verb עָשַׂה (’asah) probably denotes “to acquire; to obtain” (BDB 795 s.v. עָשַׂה II.7), and טוֹב (tov) means “good; pleasure; happiness,” e.g., Eccl 2:24; 3:13; 5:17 (BDB 375 s.v. טוֹב 1).

[6:33]  ⁷ 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]  ⁸ 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]  ⁹ sn See the note on the word sinners in v. 32.

[6:34]  ¹⁰ 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]  ¹¹ sn See the note on the word sinners in v. 32.

[6:34]  ¹² tn Grk “to receive as much again.”

[6:35]  ¹³ tn Or “in return.”

[6:35]  ¹⁴ 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]  ¹⁵ 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]  ¹⁶ sn That is, “sons of God.”

[6:35]  ¹⁷ tn Or “to the ungrateful and immoral.” The word “people” is not in the Greek text, but is implied.

[10:38]  ¹⁸ sn The somewhat awkward naming of Jesus as from Nazareth here is actually emphatic. He is the key subject of these key events.

[10:38]  ¹⁹ tn Or “how.” The use of ὡς (Jws) as an equivalent to ὅτι (Joti) to introduce indirect or even direct discourse is well documented. BDAG 1105 s.v. ὡς 5 lists Acts 10:28 in this category.

[10:38]  ²⁰ tn Grk “power, who.” The relative pronoun was replaced by the pronoun “he,” and a new sentence was begun in the translation at this point to improve the English style, due to the length of the sentence in Greek.

[10:38]  ²¹ tn The translation “healing all who were oppressed by the devil” is given in L&N 22.22.

[10:38]  ²² sn See Acts 7:9.

[6:10]  ²³ 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.

[6:10]  ²⁴ tn Grk “to those who are members of the family of [the] faith.”

[13:16]  ²⁵ tn Grk “neglect doing good and fellowship.”

[3:11]  ²⁶ tn Grk “if they shall enter my rest,” a Hebrew idiom expressing an oath that something will certainly not happen.