Discovery BoxGenesis 38:1-30
Context38:1 At that time Judah left 1 his brothers and stayed 2 with an Adullamite man 3 named Hirah.
38:2 There Judah saw the daughter of a Canaanite man 4 named Shua. 5 Judah acquired her as a wife 6 and had marital relations with her. 7 38:3 She became pregnant 8 and had a son. Judah named 9 him Er. 38:4 She became pregnant again and had another son, whom she named Onan. 38:5 Then she had 10 yet another son, whom she named Shelah. She gave birth to him in Kezib. 11
38:6 Judah acquired 12 a wife for Er his firstborn; her name was Tamar. 38:7 But Er, Judah’s firstborn, was evil in the Lord’s sight, so the Lord killed him.
38:8 Then Judah said to Onan, “Have sexual relations with 13 your brother’s wife and fulfill the duty of a brother-in-law to her so that you may raise 14 up a descendant for your brother.” 15 38:9 But Onan knew that the child 16 would not be considered his. 17 So whenever 18 he had sexual relations with 19 his brother’s wife, he withdrew prematurely 20 so as not to give his brother a descendant. 38:10 What he did was evil in the Lord’s sight, so the Lord 21 killed him too.
38:11 Then Judah said to his daughter-in-law Tamar, “Live as a widow in your father’s house until Shelah my son grows up.” For he thought, 22 “I don’t want him to die like his brothers.” 23 So Tamar went and lived in her father’s house.
38:12 After some time 24 Judah’s wife, the daughter of Shua, died. After Judah was consoled, he left for Timnah to visit his sheepshearers, along with 25 his friend Hirah the Adullamite. 38:13 Tamar was told, 26 “Look, your father-in-law is going up 27 to Timnah to shear his sheep.” 38:14 So she removed her widow’s clothes and covered herself with a veil. She wrapped herself and sat at the entrance to Enaim which is on the way to Timnah. (She did this because 28 she saw that she had not been given to Shelah as a wife, even though he had now grown up.) 29
38:15 When Judah saw her, he thought she was a prostitute 30 because she had covered her face. 38:16 He turned aside to her along the road and said, “Come on! I want to have sex with you.” 31 (He did not realize 32 it was his daughter-in-law.) She asked, “What will you give me in exchange for having sex with you?” 33 38:17 He replied, “I’ll send you a young goat from the flock.” She asked, “Will you give me a pledge until you send it?” 34 38:18 He said, “What pledge should I give you?” She replied, “Your seal, your cord, and the staff that’s in your hand.” So he gave them to her and had sex with her. 35 She became pregnant by him. 38:19 She left immediately, 36 removed her veil, and put on her widow’s clothes.
38:20 Then Judah had his friend Hirah 37 the Adullamite take a young goat to get back from the woman the items he had given in pledge, 38 but Hirah 39 could not find her. 38:21 He asked the men who were there, 40 “Where is the cult prostitute 41 who was at Enaim by the road?” But they replied, “There has been no cult prostitute here.” 38:22 So he returned to Judah and said, “I couldn’t find her. Moreover, the men of the place said, ‘There has been no cult prostitute here.’” 38:23 Judah said, “Let her keep the things 42 for herself. Otherwise we will appear to be dishonest. 43 I did indeed send this young goat, but you couldn’t find her.”
38:24 After three months Judah was told, 44 “Your daughter-in-law Tamar has turned to prostitution, 45 and as a result she has become pregnant.” 46 Judah said, “Bring her out and let her be burned!” 38:25 While they were bringing her out, she sent word 47 to her father-in-law: “I am pregnant by the man to whom these belong.” 48 Then she said, “Identify 49 the one to whom the seal, cord, and staff belong.” 38:26 Judah recognized them and said, “She is more upright 50 than I am, because I wouldn’t give her to Shelah my son.” He did not have sexual relations with her 51 again.
38:27 When it was time for her to give birth, there were twins in her womb. 38:28 While she was giving birth, one child 52 put out his hand, and the midwife took a scarlet thread and tied it on his hand, saying, “This one came out first.” 38:29 But then he drew back his hand, and his brother came out before him. 53 She said, “How you have broken out of the womb!” 54 So he was named Perez. 55 38:30 Afterward his brother came out – the one who had the scarlet thread on his hand – and he was named Zerah. 56
Genesis 11:1
Context11:1 The whole earth 57 had a common language and a common vocabulary. 58
Genesis 12:1
Context12:1 Now the Lord said 59 to Abram, 60
“Go out 61 from your country, your relatives, and your father’s household
to the land that I will show you. 62
Genesis 18:22
Context18:22 The two men turned 63 and headed 64 toward Sodom, but Abraham was still standing before the Lord. 65
Deuteronomy 15:7-10
Context15:7 If a fellow Israelite 66 from one of your villages 67 in the land that the Lord your God is giving you should be poor, you must not harden your heart or be insensitive 68 to his impoverished condition. 69 15:8 Instead, you must be sure to open your hand to him and generously lend 70 him whatever he needs. 71 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 72 be wrong toward your impoverished fellow Israelite 73 and you do not lend 74 him anything; he will cry out to the Lord against you and you will be regarded as having sinned. 75 15:10 You must by all means lend 76 to him and not be upset by doing it, 77 for because of this the Lord your God will bless you in all your work and in everything you attempt.
Psalms 41:1
ContextFor the music director; a psalm of David.
41:1 How blessed 79 is the one who treats the poor properly! 80
When trouble comes, 81 the Lord delivers him. 82
Psalms 112:9
Context112:9 He generously gives 83 to the needy;
his integrity endures. 84
He will be vindicated and honored. 85
Proverbs 3:27-28
Context3:27 Do not withhold good from those who need it, 86
when 87 you 88 have the ability 89 to help. 90
3:28 Do not say to your neighbor, “Go! Return tomorrow
and I will give it,” when 91 you have it with you at the time. 92
Proverbs 11:24-25
Context11:24 One person is generous 93 and yet grows more wealthy, 94
but another withholds more than he should 95 and comes to poverty. 96
11:25 A generous person 97 will be enriched, 98
and the one who provides water 99 for others 100 will himself be satisfied. 101
Proverbs 19:17
Context19:17 The one who is gracious 102 to the poor lends 103 to the Lord,
and the Lord 104 will repay him 105 for his good deed. 106
Proverbs 21:26
Context21:26 All day long he craves greedily, 107
but the righteous gives and does not hold back. 108
Proverbs 22:9
Context22:9 A generous person 109 will be blessed, 110
for he gives some of his food 111 to the poor.
Ezekiel 11:1-2
Context11:1 A wind 112 lifted me up and brought me to the east gate of the Lord’s temple that faces the east. There, at the entrance of the gate, I noticed twenty-five men. Among them I saw Jaazaniah son of Azzur and Pelatiah son of Benaiah, officials of the people. 113 11:2 The Lord 114 said to me, “Son of man, these are the men who plot evil and give wicked advice in this city.
Isaiah 58:7-10
Context58:7 I want you 115 to share your food with the hungry
and to provide shelter for homeless, oppressed people. 116
When you see someone naked, clothe him!
Don’t turn your back on your own flesh and blood! 117
58:8 Then your light will shine like the sunrise; 118
your restoration will quickly arrive; 119
your godly behavior 120 will go before you,
and the Lord’s splendor will be your rear guard. 121
58:9 Then you will call out, and the Lord will respond;
you will cry out, and he will reply, ‘Here I am.’
You must 122 remove the burdensome yoke from among you
and stop pointing fingers and speaking sinfully.
58:10 You must 123 actively help the hungry
and feed the oppressed. 124
Then your light will dispel the darkness, 125
and your darkness will be transformed into noonday. 126
Ecclesiastes 8:16
Context8:16 When I tried 127 to gain 128 wisdom
and to observe the activity 129 on earth –
even though it prevents anyone from sleeping day or night 130 –
Matthew 5:42-48
Context5:42 Give to the one who asks you, 131 and do not reject 132 the one who wants to borrow from you.
5:43 “You have heard that it was said, ‘Love your neighbor’ 133 and ‘hate your enemy.’ 5:44 But I say to you, love your enemy and 134 pray for those who persecute you, 5:45 so that you may be like 135 your Father in heaven, since he causes the sun to rise on the evil and the good, and sends rain on the righteous and the unrighteous. 5:46 For if you love those who love you, what reward do you have? Even the tax collectors 136 do the same, don’t they? 5:47 And if you only greet your brothers, what more do you do? Even the Gentiles do the same, don’t they? 5:48 So then, be perfect, as your heavenly Father is perfect. 137
Acts 20:35
Context20:35 By all these things, 138 I have shown you that by working in this way we must help 139 the weak, 140 and remember the words of the Lord Jesus that he himself said, ‘It is more blessed to give than to receive.’” 141
Acts 20:2
Context20:2 After he had gone through those regions 142 and spoken many words of encouragement 143 to the believers there, 144 he came to Greece, 145
Colossians 1:9
Context1:9 For this reason we also, from the day we heard about you, 146 have not ceased praying for you and asking God 147 to fill 148 you with the knowledge of his will in all spiritual wisdom and understanding,
Colossians 1:6-14
Context1:6 that has come to you. Just as in the entire world this gospel 149 is bearing fruit and growing, so it has also been bearing fruit and growing 150 among you from the first day you heard it and understood the grace of God in truth. 1:7 You learned the gospel 151 from Epaphras, our dear fellow slave 152 – a 153 faithful minister of Christ on our 154 behalf – 1:8 who also told us of your love in the Spirit.
1:9 For this reason we also, from the day we heard about you, 155 have not ceased praying for you and asking God 156 to fill 157 you with the knowledge of his will in all spiritual wisdom and understanding, 1:10 so that you may live 158 worthily of the Lord and please him in all respects 159 – bearing fruit in every good deed, growing in the knowledge of God, 1:11 being strengthened with all power according to his glorious might for the display of 160 all patience and steadfastness, joyfully 1:12 giving thanks to the Father who has qualified you to share 161 in the saints’ 162 inheritance in the light. 1:13 He delivered us from the power of darkness and transferred us to the kingdom of the Son he loves, 163 1:14 in whom we have redemption, 164 the forgiveness of sins.
Ephesians 4:28
Context4:28 The one who steals must steal no longer; rather he must labor, doing good with his own hands, so that he may have something to share with the one who has need.
[38:1] 1 tn Heb “went down from.”
[38:1] 2 tn Heb “and he turned aside unto.”
[38:1] 3 tn Heb “a man, an Adullamite.”
[38:2] 4 tn Heb “a man, a Canaanite.”
[38:2] 5 tn Heb “and his name was Shua.”
[38:2] 6 tn Heb “and he took her.”
[38:2] 7 tn Heb “and he went to her.” This expression is a euphemism for sexual intercourse.
[38:3] 8 tn Or “she conceived” (also in the following verse).
[38:3] 9 tc Some
[38:5] 10 tn Heb “and she added again and she gave birth.” The first verb and the adverb emphasize that she gave birth once more.
[38:5] 11 tn Or “and he [i.e., Judah] was in Kezib when she gave birth to him.”
[38:6] 12 tn Heb “and Judah took.”
[38:8] 13 tn Heb “go to.” The expression is a euphemism for sexual intercourse.
[38:8] 14 tn The imperative with the prefixed conjunction here indicates purpose.
[38:8] 15 sn Raise up a descendant for your brother. The purpose of this custom, called the levirate system, was to ensure that no line of the family would become extinct. The name of the deceased was to be maintained through this custom of having a child by the nearest relative. See M. Burrows, “Levirate Marriage in Israel,” JBL 59 (1940): 23-33.
[38:9] 17 tn Heb “would not be his,” that is, legally speaking. Under the levirate system the child would be legally considered the child of his deceased brother.
[38:9] 18 tn The construction shows that this was a repeated practice and not merely one action.
[38:9] 19 tn Heb “he went to.” This expression is a euphemism for sexual intercourse.
[38:9] 20 tn Heb “he spoiled [his semen] to the ground.” Onan withdrew prematurely and ejaculated on the ground to prevent his brother’s widow from becoming pregnant.
[38:10] 21 tn Heb “he”; the referent (the
[38:11] 23 tn Heb “Otherwise he will die, also he, like his brothers.”
[38:12] 24 sn After some time. There is not enough information in the narrative to know how long this was. The text says “the days increased.” It was long enough for Shelah to mature and for Tamar to realize she would not have him.
[38:12] 25 tn Heb “and he went up to the shearers of his sheep, he and.”
[38:13] 26 tn Heb “And it was told to Tamar, saying.”
[38:13] 27 tn The active participle indicates the action was in progress or about to begin.
[38:14] 28 tn The Hebrew text simply has “because,” connecting this sentence to what precedes. For stylistic reasons the words “she did this” are supplied in the translation and a new sentence begun.
[38:14] 29 tn Heb “she saw that Shelah had grown up, but she was not given to him as a wife.”
[38:15] 30 tn Heb “he reckoned her for a prostitute,” which was what Tamar had intended for him to do. She obviously had some idea of his inclinations, or she would not have tried this risky plan.
[38:16] 31 tn Heb “I will go to you.” The imperfect verbal form probably indicates his desire here. The expression “go to” is a euphemism for sexual intercourse.
[38:16] 32 tn Heb “for he did not know that.”
[38:16] 33 tn Heb “when you come to me.” This expression is a euphemism for sexual intercourse.
[38:17] 34 tn Heb “until you send.”
[38:18] 35 tn Heb “and he went to her.” This expression is a euphemism for sexual intercourse.
[38:19] 36 tn Heb “and she arose and left,” the first verb in the pair emphasizing that she wasted no time.
[38:20] 37 tn Heb “sent by the hand of his friend.” Here the name of the friend (“Hirah”) has been included in the translation for clarity.
[38:20] 38 tn Heb “to receive the pledge from the woman’s hand.”
[38:20] 39 tn Heb “he”; the referent (Judah’s friend Hirah the Adullamite) has been specified in the translation for clarity.
[38:21] 40 tn Heb “the men of her place,” that is, who lived at the place where she had been.
[38:21] 41 sn The Hebrew noun translated “cult prostitute” is derived from a verb meaning “to be set apart; to be distinct.” Thus the term refers to a woman who did not marry, but was dedicated to temple service as a cult prostitute. The masculine form of this noun is used for male cult prostitutes. Judah thought he had gone to an ordinary prostitute (v. 15); but Hirah went looking for a cult prostitute, perhaps because it had been a sheep-shearing festival. For further discussion see E. M. Yamauchi, “Cultic Prostitution,” Orient and Occident (AOAT), 213-23.
[38:23] 42 tn The words “the things” have been supplied in the translation for stylistic reasons.
[38:23] 43 tn Heb “we will become contemptible.” The Hebrew word בּוּז (buz) describes the contempt that a respectable person would have for someone who is worthless, foolish, or disreputable.
[38:24] 44 tn Heb “it was told to Judah, saying.”
[38:24] 45 tn Or “has been sexually promiscuous.” The verb may refer here to loose or promiscuous activity, not necessarily prostitution.
[38:24] 46 tn Heb “and also look, she is with child by prostitution.”
[38:25] 47 tn Heb “she was being brought out and she sent.” The juxtaposition of two clauses, both of which place the subject before the predicate, indicates synchronic action.
[38:25] 48 tn Heb “who these to him.”
[38:25] 49 tn Or “ recognize; note.” This same Hebrew verb (נָכַר, nakhar) is used at the beginning of v. 26, where it is translated “recognized.”
[38:26] 50 tn Traditionally “more righteous”; cf. NCV, NRSV, NLT “more in the right.”
[38:26] 51 tn Heb “and he did not add again to know her.” Here “know” is a euphemism for sexual intercourse.
[38:28] 52 tn The word “child” has been supplied in the translation for stylistic reasons.
[38:29] 53 tn Heb “Look, his brother came out.” By the use of the particle הִנֵּה (hinneh, “look”), the narrator invites the reader to view the scene through the midwife’s eyes. The words “before him” are supplied in the translation for stylistic reasons.
[38:29] 54 tn Heb “How you have made a breach for yourself!” The Hebrew verb translated “make a breach” frequently occurs, as here, with a cognate accusative. The event provided the meaningful name Perez, “he who breaks through.”
[38:29] 55 sn The name Perez means “he who breaks through,” referring to Perez reaching out his hand at birth before his brother was born. The naming signified the completion of Tamar’s struggle and also depicted the destiny of the tribe of Perez who later became dominant (Gen 46:12 and Num 26:20). Judah and his brothers had sold Joseph into slavery, thinking they could thwart God’s plan that the elder brothers should serve the younger. God demonstrated that principle through these births in Judah’s own family, affirming that the elder will serve the younger, and that Joseph’s leadership could not so easily be set aside. See J. Goldin, “The Youngest Son; or, Where Does Genesis 38 Belong?” JBL 96 (1977): 27-44.
[38:30] 56 sn Perhaps the child was named Zerah because of the scarlet thread. Though the Hebrew word used for “scarlet thread” in v. 28 is not related to the name Zerah, there is a related root in Babylonian and western Aramaic that means “scarlet” or “scarlet thread.” In Hebrew the name appears to be derived from a root meaning “to shine.” The name could have originally meant something like “shining one” or “God has shined.” Zerah became the head of a tribe (Num 26:20) from whom Achan descended (Josh 7:1).
[11:1] 57 sn The whole earth. Here “earth” is a metonymy of subject, referring to the people who lived in the earth. Genesis 11 begins with everyone speaking a common language, but chap. 10 has the nations arranged by languages. It is part of the narrative art of Genesis to give the explanation of the event after the narration of the event. On this passage see A. P. Ross, “The Dispersion of the Nations in Genesis 11:1-9,” BSac 138 (1981): 119-38.
[11:1] 58 tn Heb “one lip and one [set of] words.” The term “lip” is a metonymy of cause, putting the instrument for the intended effect. They had one language. The term “words” refers to the content of their speech. They had the same vocabulary.
[12:1] 59 sn The
[12:1] 60 tn The call of Abram begins with an imperative לֶךְ־לְךָ (lekh-lÿkha, “go out”) followed by three cohortatives (v. 2a) indicating purpose or consequence (“that I may” or “then I will”). If Abram leaves, then God will do these three things. The second imperative (v. 2b, literally “and be a blessing”) is subordinated to the preceding cohortatives and indicates God’s ultimate purpose in calling and blessing Abram. On the syntactical structure of vv. 1-2 see R. B. Chisholm, “Evidence from Genesis,” A Case for Premillennialism, 37. For a similar sequence of volitive forms see Gen 45:18.
[12:1] 61 tn The initial command is the direct imperative (לֶךְ, lekh) from the verb הָלַךְ (halakh). It is followed by the lamed preposition with a pronominal suffix (לְךָ, lÿkha) emphasizing the subject of the imperative: “you leave.”
[12:1] 62 sn To the land that I will show you. The call of Abram illustrates the leading of the
[18:22] 63 tn Heb “And the men turned from there.” The word “two” is not in the Hebrew text, but is supplied here for clarity. Gen 19:1 mentions only two individuals (described as “angels”), while Abraham had entertained three visitors (18:2). The implication is that the
[18:22] 65 tc An ancient Hebrew scribal tradition reads “but the
[15:7] 66 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.
[15:7] 68 tn Heb “withdraw your hand.” Cf. NIV “hardhearted or tightfisted” (NRSV and NLT similar).
[15:7] 69 tn Heb “from your needy brother.”
[15:8] 70 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.
[15:8] 71 tn Heb “whatever his need that he needs for himself.” This redundant expression has been simplified in the translation for stylistic reasons.
[15:9] 73 tn Heb “your needy brother.”
[15:9] 74 tn Heb “give” (likewise in v. 10).
[15:9] 75 tn Heb “it will be a sin to you.”
[15:10] 76 tn The Hebrew text uses the infinitive absolute for emphasis, which the translation indicates with “by all means.”
[15:10] 77 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.
[41:1] 78 sn Psalm 41. The psalmist is confident (vv. 11-12) that the Lord has heard his request to be healed (vv. 4-10), and he anticipates the joy he will experience when the Lord intervenes (vv. 1-3). One must assume that the psalmist is responding to a divine oracle of assurance (see P. C. Craigie, Psalms 1-50 [WBC], 319-20). The final verse is a fitting conclusion to this psalm, but it is also serves as a fitting conclusion to the first “book” (or major editorial division) of the Psalter. Similar statements appear at or near the end of each of the second, third, and fourth “books” of the Psalter (see Pss 72:19, 89:52, and 106:48 respectively).
[41:1] 79 tn The Hebrew noun is an abstract plural. The word often refers metonymically to the happiness that God-given security and prosperity produce (see Pss 1:1, 3; 2:12; 34:9; 65:4; 84:12; 89:15; 106:3; 112:1; 127:5; 128:1; 144:15).
[41:1] 80 sn One who treats the poor properly. The psalmist is characterizing himself as such an individual and supplying a reason why God has responded favorably to his prayer. The Lord’s attitude toward the merciful mirrors their treatment of the poor.
[41:1] 81 tn Heb “in the day of trouble” (see Ps 27:5).
[41:1] 82 tn That is, the one who has been kind to the poor. The prefixed verbal form could be taken as jussive of prayer (“may the
[112:9] 83 tn Heb “he scatters, he gives.”
[112:9] 84 tn Heb “stands forever.”
[112:9] 85 tn Heb “his horn will be lifted up in honor.” The horn of an ox underlies the metaphor (see Deut 33:17; 1 Kgs 22:11; Ps 92:10). The horn of the wild ox is frequently a metaphor for military strength; the idiom “exalt/lift up the horn” signifies military victory (see 1 Sam 2:10; Pss 89:17, 24; 92:10; Lam 2:17).
[3:27] 86 tn The MT has “from its possessors” and the LXX simply has “from the poor.” C. H. Toy (Proverbs [ICC], 77) suggests emending the text to read “neighbors” (changing בְּעָלָיו [be’alav] to רֵעֶיךָ, re’ekha) but that is gratuitous. The idea can be explained as being those who need to possess it, or as BDB 127 s.v. בַּעַל has it with an objective genitive, “the owner of it” = the one to whom it is due.
[3:27] 87 tn The infinitive construct with preposition ב (bet) introduces a temporal clause: “when….”
[3:27] 88 tc The form יָדֶיךָ (yadekha) is a Kethib/Qere reading. The Kethib is the dual יָדֶיךָ (“your hands”) and the Qere is the singular יָדְךָ (yadÿkha, “your hand”). Normally the Qere is preferred because it represents an alternate textual tradition that the Masoretes viewed as superior to the received text.
[3:27] 89 tn Heb “it is to the power of your hand.” This expression is idiomatic for “it is in your power” or “you have the ability” (Gen 31:29; Deut 28:23; Neh 5:5; Mic 2:1). The noun אֵל (’el) means “power” (BDB 43 s.v. 7), and יָד (yad, “hand”) is used figuratively to denote “ability” (BDB 390 s.v. 2). Several translations render this as “when it is in your power to do it” (KJV, RSV, NRSV, NASB) or “when it is in your power to act” (NIV). W. McKane suggests, “when it is in your power to confer it” (Proverbs [OTL], 215).
[3:27] 90 tn Heb “to do [it]” (cf. KJV, NASB, NRSV).
[3:28] 91 tn Heb “and it is with you.” The prefixed vav introduces a circumstantial clause: “when …”
[3:28] 92 tn The words “at the time” are not in the Hebrew text, but are supplied in the translation for clarity.
[11:24] 93 tn Heb “There is one who scatters.” The participle מְפַזֵּר (mÿfazzer, “one who scatters”) refers to charity rather than farming or investments (and is thus a hypocatastasis). Cf. CEV “become rich by being generous”).
[11:24] 94 tn Heb “increases.” The verb means that he grows even more wealthy. This is a paradox: Generosity determines prosperity in God’s economy.
[11:24] 95 tn Heb “more than what is right.” This one is not giving enough, but saving for himself.
[11:24] 96 tn Heb “comes to lack.” The person who withholds will come to the diminishing of his wealth. The verse uses hyperbole to teach that giving to charity does not make anyone poor, and neither does refusal to give ensure prosperity.
[11:25] 97 tn Heb “the soul of blessing.” The genitive functions attributively. “Blessing” refers to a gift (Gen 33:11) or a special favor (Josh 15:19). The term נֶפֶשׁ (nefesh, “soul”) functions as a synecdoche of part (= soul) for the whole (= person); see BDB 660 s.v. 4.
[11:25] 98 tn Heb “will grow fat.” Drawing on the standard comparison of fatness and abundance (Deut 32:15), the term means “become rich, prosperous.”
[11:25] 99 tn The verb מַרְוֶה (marveh, “to be saturated; to drink one’s fill”) draws a comparison between providing water for others with providing for those in need (e.g., Jer 31:25; Lam 3:15). The kind act will be reciprocated.
[11:25] 100 tn The phrase “for others” does not appear in the Hebrew but is implied by the causative Hiphil verb which normally takes a direct object; it is elided in the Hebrew for the sake of emphasis. It is supplied in the translation for the sake of clarity and smoothness.
[11:25] 101 tn This verb also means “to pour water,” and so continues the theme of the preceding participle: The one who gives refreshment to others will be refreshed. BDB 924 s.v. רָוָה lists the form יוֹרֶא (yore’) as a Hophal imperfect of רָוָה (ravah, the only occurrence) and translates it “will himself also be watered” (cf. KJV, ASV, NASB). But the verb looks very much like a Hiphil of the root יָרָא (yara’, “to shoot; to pour”). So the editors of BHS suggest יוּאָר (yu’ar).
[19:17] 102 sn The participle חוֹנֵן (khonen, “shows favor to”) is related to the word for “grace.” The activity here is the kind favor shown poor people for no particular reason and with no hope of repayment. It is literally an act of grace.
[19:17] 103 tn The form מַלְוֵה (malveh) is the Hiphil participle from לָוָה (lavah) in construct; it means “to cause to borrow; to lend.” The expression here is “lender of the
[19:17] 104 tn Heb “he.” The referent of the 3rd person masculine singular pronoun is “the
[19:17] 105 sn The promise of reward does not necessarily mean that the person who gives to the poor will get money back; the rewards in the book of Proverbs involve life and prosperity in general.
[19:17] 106 tn Heb “and his good deed will repay him.” The word גְּמֻלוֹ (gÿmulo) could be (1) the subject or (2) part of a double accusative of the verb. Understanding it as part of the double accusative makes better sense, for then the subject of the verb is God. How “his deed” could repay him is not immediately obvious.
[21:26] 107 tn The construction uses the Hitpael perfect tense הִתְאַוָּה (hit’avvah) followed by the cognate accusative תַאֲוָה (ta’avah). It describes one who is consumed with craving for more. The verse has been placed with the preceding because of the literary connection with “desire/craving.”
[21:26] 108 sn The additional clause, “and does not hold back,” emphasizes that when the righteous gives he gives freely, without fearing that his generosity will bring him to poverty. This is the contrast with the one who is self-indulgent and craves for more.
[22:9] 109 tn Heb “good of eye.” This expression is an attributed genitive meaning “bountiful of eye” (cf. KJV, ASV “He that hath a bountiful eye”). This is the opposite of the “evil eye” which is covetous and wicked. The “eye” is a metonymy representing looking well to people’s needs. So this refers to the generous person (cf. NASB, NIV, NRSV, NLT).
[22:9] 110 tn The form יְבֹרָךְ (yÿvorakh) is a Pual imperfect (here in pause) from בָּרַךְ (barakh); the word means “blessed” in the sense of “enriched,” implying there is a practical reward for being generous to the poor.
[22:9] 111 sn It is from his own food that he gives to the poor. Of the many observations that could be made, it is worth noting that in blessing this kind of person God is in fact providing for the poor, because out of his blessing he will surely continue to share more.
[11:1] 112 tn Or “spirit.” See note on “wind” in 2:2.
[11:1] 113 sn The phrase officials of the people occurs in Neh 11:1; 1 Chr 21:2; 2 Chr 24:23.
[11:2] 114 tn Heb “and he”; the referent (the
[58:7] 115 tn Heb “Is it not?” The rhetorical question here expects a positive answer, “It is!”
[58:7] 116 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.
[58:7] 117 tn Heb “and from your flesh do not hide yourself.”
[58:8] 118 tn Heb “will burst out like the dawn.”
[58:8] 119 tn Heb “prosper”; KJV “spring forth speedily.”
[58:8] 120 tn Or “righteousness.” Their godly behavior will be on display for all to see.
[58:8] 121 sn The nation will experience God’s protective presence.
[58:9] 122 tn Heb “if you.” In the Hebrew text vv. 9b-10 are one long conditional sentence. The protasis (“if” clauses appear in vv. 9b-10a), with the apodosis (“then” clause) appearing in v. 10b.
[58:10] 123 tn Heb “if you.” See the note on “you must” in v. 9b.
[58:10] 124 tn Heb “If you furnish for the hungry [with] your being, and the appetite of the oppressed you satisfy.”
[58:10] 125 tn Heb “will rise in the darkness.”
[58:10] 126 tn Heb “and your darkness [will be] like noonday.”
[8:16] 127 tn Heb “I applied my heart.”
[8:16] 129 tn Heb “and to see the business which is done.”
[8:16] 130 tn Heb “for no one sees sleep with their eyes either day or night.” The construction גַם …כִּי (ki… gam) expresses a concessive sense: “even though” (e.g., Ps 23:4; Prov 22:6; Eccl 4:14; Isa 1:15; Lam 3:8; Hos 8:10; 9:16); cf. HALOT 196 s.v. גַּם 9; BDB 169 s.v. גַּם 6; 473 s.v. כִּי 2.c.
[5:42] 131 sn Jesus advocates a generosity and a desire to meet those in dire need with the command give to the one who asks you. This may allude to begging; giving alms was viewed highly in the ancient world (Matt 6:1-4; Deut 15:7-11).
[5:42] 132 tn Grk “do not turn away from.”
[5:43] 133 sn A quotation from Lev 19:18.
[5:44] 134 tc Most
[5:45] 135 tn Grk “be sons of your Father in heaven.” Here, however, the focus is not on attaining a relationship (becoming a child of God) but rather on being the kind of person who shares the characteristics of God himself (a frequent meaning of the Semitic idiom “son of”). See L&N 58.26.
[5:46] 136 sn The tax collectors would bid to collect taxes for the Roman government and then add a surcharge, which they kept. Since tax collectors worked for Rome, they were viewed as traitors to their own people and were not well liked.
[5:48] 137 sn This remark echoes the more common OT statements like Lev 19:2 or Deut 18:13: “you must be holy as I am holy.”
[20:35] 138 sn The expression By all these things means “In everything I did.”
[20:35] 139 tn Or “must assist.”
[20:35] 140 tn Or “the sick.” See Eph 4:28.
[20:35] 141 sn The saying is similar to Matt 10:8. Service and generosity should be abundant. Interestingly, these exact words are not found in the gospels. Paul must have known of this saying from some other source.
[20:2] 142 tn BDAG 633 s.v. μέρος 1.b.γ gives the meanings “the parts (of a geographical area), region, district,” but the use of “district” in this context probably implies too much specificity.
[20:2] 143 tn Grk “and encouraging them with many words.” The participle παρακαλέσας (parakalesa", “encouraging”) has been translated by the phrase “spoken…words of encouragement” because the formal equivalent is awkward in contemporary English.
[20:2] 144 tn Grk “[to] them”; the referent (the believers there) has been specified in the translation for clarity.
[20:2] 145 tn In popular usage the term translated “Greece” here could also refer to the Roman province officially known as Achaia (BDAG 318 s.v. ῾Ελλάς).
[1:9] 146 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] 147 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] 148 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.
[1:6] 149 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.
[1:6] 150 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.
[1:7] 151 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.
[1:7] 152 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.
[1:7] 153 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").
[1:7] 154 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.
[1:9] 155 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] 156 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] 157 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.
[1:10] 158 tn The infinitive περιπατῆσαι (peripathsai, “to walk, to live, to live one’s life”) is best taken as an infinitive of purpose related to “praying” (προσευχόμενοι, proseucomenoi) and “asking” (αἰτούμενοι, aitoumenoi) in v. 9 and is thus translated as “that you may live.”
[1:10] 159 tn BDAG 129 s.v. ἀρεσκεία states that ἀρεσκείαν (areskeian) refers to a “desire to please εἰς πᾶσαν ἀ. to please (the Lord) in all respects Col 1:10.”
[1:11] 160 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.
[1:12] 161 tn BDAG 473 s.v. ἱκανόω states, “τινὰ εἴς τι someone for someth. Col 1:12.” The point of the text is that God has qualified the saints for a “share” or “portion” in the inheritance of the saints.
[1:12] 162 tn Grk “the inheritance of the saints.” The genitive noun τῶν ἁγίων (twn Jagiwn) is a possessive genitive: “the saints’ inheritance.”
[1:13] 163 tn Here αὐτοῦ (autou) has been translated as a subjective genitive (“he loves”).
[1:14] 164 tc διὰ τοῦ αἵματος αὐτοῦ (dia tou {aimato" autou, “through his blood”) is read at this juncture by several minuscule
