2 Kings 4:38

Elisha Makes a Meal Edible

4:38 Now Elisha went back to Gilgal, while there was famine in the land. Some of the prophets were visiting him ¹  and he told his servant, “Put the big pot on the fire ²  and boil some stew for the prophets.” ³ 

Exodus 23:16

23:16 “You are also to observe ⁴  the Feast of Harvest, the firstfruits of your labors that you have sown in the field, and the Feast of Ingathering at the end of the year ⁵  when you have gathered in ⁶  your harvest ⁷  out of the field.

Deuteronomy 12:6

12:6 And there you must take your burnt offerings, your sacrifices, your tithes, the personal offerings you have prepared, ⁸  your votive offerings, your freewill offerings, and the firstborn of your herds and flocks.

Deuteronomy 26:2-10

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 ⁹  chooses to locate his name. ¹⁰  26:3 You must go to the priest in office at that time and say to him, “I declare today to the Lord your ¹¹  God that I have come into the land that the Lord ¹²  promised ¹³  to our ancestors ¹⁴  to give us.” 26:4 The priest will then take the basket from you ¹⁵  and set it before the altar of the Lord your God. 26:5 Then you must affirm before the Lord your God, “A wandering ¹⁶  Aramean ¹⁷  was my ancestor, ¹⁸  and he went down to Egypt and lived there as a foreigner with a household few in number, ¹⁹  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 ²⁰  heard us and saw our humiliation, toil, and oppression. 26:8 Therefore the Lord brought us out of Egypt with tremendous strength and power, ²¹  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. ²² 

Deuteronomy 26:1

Presentation of the First Fruits

26:1 When ²³  you enter the land that the Lord your God is giving you as an inheritance, and you occupy it and live in it,

Deuteronomy 9:7

The History of Israel’s Stubbornness

9:7 Remember – don’t ever forget ²⁴  – how you provoked the Lord your God in the desert; from the time you left the land of Egypt until you came to this place you were constantly rebelling against him. ²⁵ 

Deuteronomy 9:2

9:2 They include the Anakites, ²⁶  a numerous ²⁷  and tall people whom you know about and of whom it is said, “Who is able to resist the Anakites?”

Deuteronomy 11:13-14

11:13 Now, if you pay close attention ²⁸  to my commandments that I am giving you today and love ²⁹  the Lord your God and serve him with all your mind and being, ³⁰  11:14 then he promises, ³¹  “I will send rain for your land ³²  in its season, the autumn and the spring rains, ³³  so that you may gather in your grain, new wine, and olive oil.

Proverbs 3:9-10

3:9 Honor ³⁴  the Lord from your wealth

and from the first fruits of all your crops; ³⁵ 

3:10 then your barns will be filled completely, ³⁶ 

and your vats ³⁷  will overflow ³⁸  with new wine.

Proverbs 3:1

Exhortations to Seek Wisdom and Walk with the Lord ³⁹ 

3:1 My child, ⁴⁰  do not forget my teaching,

but let your heart keep ⁴¹  my commandments,

Colossians 1:11

1:11 being strengthened with all power according to his glorious might for the display of ⁴²  all patience and steadfastness, joyfully

Galatians 6:6

6:6 Now the one who receives instruction in the word must share all good things with the one who teaches ⁴³  it.

[4:38]  ¹ tn Heb “the sons of the prophets were sitting before him.”

[4:38]  ² tn The words “the fire” are added for clarification.

[4:38]  ³ tn Heb “sons of the prophets.”

[23:16]  ⁴ tn The words “you are also to observe” are not in the Hebrew text, but are supplied in the translation for stylistic reasons.

[23:16]  ⁵ tn An infinitive construct with a preposition and a pronominal suffix is used to make a temporal clause: “in the going in of the year.” The word “year” is the subjective genitive, the subject of the clause.

[23:16]  ⁶ tn An infinitive construct with a preposition and a pronominal suffix is used to make a temporal clause: “in the ingathering of you.”

[23:16]  ⁷ tn Heb “gathered in your labors.” This is a metonymy of cause put for the effect. “Labors” are not gathered in, but what the labors produced – the harvest.

[12:6]  ⁸ tn Heb “heave offerings of your hand.”

[26:2]  ⁹ tn Heb “the Lord your God.” The pronoun has been used in the translation for stylistic reasons to avoid redundancy.

[26:2]  ¹⁰ 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]  ¹¹ 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]  ¹² tc The Syriac adds “your God” to complete the usual formula.

[26:3]  ¹³ tn Heb “swore on oath.”

[26:3]  ¹⁴ tn Heb “fathers” (also in vv. 7, 15).

[26:4]  ¹⁵ tn Heb “your hand.”

[26:5]  ¹⁶ 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]  ¹⁷ 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]  ¹⁸ tn Heb “father.”

[26:5]  ¹⁹ 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]  ²⁰ tn Heb “the Lord.” See note on “he” in 26:2.

[26:8]  ²¹ 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]  ²² tn Heb “the Lord your God.” See note on “he” in 26:2.

[26:1]  ²³ tn Heb “and it will come to pass that.”

[9:7]  ²⁴ tn By juxtaposing the positive זְכֹר (zekhor, “remember”) with the negative אַל־תִּשְׁכַּח (’al-tishÿkakh, “do not forget”), Moses makes a most emphatic plea.

[9:7]  ²⁵ tn Heb “the Lord” (likewise in the following verse with both “him” and “he”). See note on “he” in 9:3.

[9:2]  ²⁶ sn Anakites. See note on this term in Deut 1:28.

[9:2]  ²⁷ tn Heb “great and tall.” Many English versions understand this to refer to physical size or strength rather than numbers (cf. “strong,” NIV, NCV, NRSV, NLT).

[11:13]  ²⁸ tn Heb “if hearing, you will hear.” The Hebrew text uses the infinitive absolute to emphasize the verbal idea. The translation renders this emphasis with the word “close.”

[11:13]  ²⁹ tn Again, the Hebrew term אָהַב (’ahav) draws attention to the reciprocation of divine love as a condition or sign of covenant loyalty (cf. Deut 6:5).

[11:13]  ³⁰ tn Heb “heart and soul” or “heart and being.” See note on the word “being” in Deut 6:5.

[11:14]  ³¹ tn The words “he promises” do not appear in the Hebrew text but are needed in the translation to facilitate the transition from the condition (v. 13) to the promise and make it clear that the Lord is speaking the words of vv. 14-15.

[11:14]  ³² tn Heb “the rain of your land.” In this case the genitive (modifying term) indicates the recipient of the rain.

[11:14]  ³³ sn The autumn and the spring rains. The “former” (יוֹרֶה, yoreh) and “latter” (מַלְקוֹשׁ, malqosh) rains come in abundance respectively in September/October and March/April. Planting of most crops takes place before the former rains fall and the harvests follow the latter rains.

[3:9]  ³⁴ tn The imperative כַּבֵּד (kabbed, “honor”) functions as a command, instruction, counsel or exhortation. To honor God means to give him the rightful place of authority by rendering to him gifts of tribute. One way to acknowledge God in one’s ways (v. 6) is to honor him with one’s wealth (v. 9).

[3:9]  ³⁵ tn Heb “produce.” The noun תְּבוּאָה (tÿvu’ah) has a two-fold range of meaning: (1) “product; yield” of the earth (= crops; harvest) and (2) “income; revenue” in general (BDB 100 s.v.). The imagery in vv. 9-10 is agricultural; however, all Israelites – not just farmers – were expected to give the best portion (= first fruits) of their income to Lord.

[3:10]  ³⁶ tn Heb “with plenty” (so KJV, NASB, NRSV); NIV “to overflowing.” The noun שָׂבָע (sava’, “plenty; satiety”) functions as an adverbial accusative of manner or contents: “completely.”

[3:10]  ³⁷ sn This pictures the process of pressing grapes in which the upper receptacle is filled with grapes and the lower one catches the juice. The harvest of grapes will be so plentiful that the lower vat will overflow with grape juice. The pictures in v. 10 are metonymies of effect for cause (= the great harvest that God will provide when they honor him).

[3:10]  ³⁸ tn Heb “burst open.” The verb פָּרַץ (parats, “to burst open”) functions as hyperbole here to emphasize the fullness of the wine vats (BDB 829 s.v. 9).

[3:1]  ³⁹ sn The chapter begins with an introductory exhortation (1-4), followed by an admonition to be faithful to the Lord (5-12). Wisdom is commended as the most valuable possession (13-18), essential to creation (19-20), and the way to a long and safe life (21-26). There then follows a warning to avoid unneighborliness (27-30) and emulating the wicked (31-35).

[3:1]  ⁴⁰ tn Heb “my son” (likewise in vv. 11, 21).

[3:1]  ⁴¹ tn The verb יִצֹּר (yitsor) is a Qal jussive and the noun לִבֶּךָ (libbekha, “your heart”) functions as the subject: “let your heart keep my commandments.”

[1:11]  ⁴² tn The expression “for the display of” is an attempt to convey in English the force of the Greek preposition εἰς (eis) in this context.

[6:6]  ⁴³ tn Or “instructs,” “imparts.”