Genesis 40:1-23

The Cupbearer and the Baker

40:1 After these things happened, the cupbearer ¹  to the king of Egypt and the royal baker ²  offended ³  their master, the king of Egypt. 40:2 Pharaoh was enraged with his two officials, ⁴  the cupbearer and the baker, 40:3 so he imprisoned them in the house of the captain of the guard in the same facility where Joseph was confined. 40:4 The captain of the guard appointed Joseph to be their attendant, and he served them. ⁵ 

They spent some time in custody. ⁶  40:5 Both of them, the cupbearer and the baker of the king of Egypt, who were confined in the prison, had a dream ⁷  the same night. ⁸  Each man’s dream had its own meaning. ⁹  40:6 When Joseph came to them in the morning, he saw that they were looking depressed. ¹⁰  40:7 So he asked Pharaoh’s officials, who were with him in custody in his master’s house, “Why do you look so sad today?” ¹¹  40:8 They told him, “We both had dreams, ¹²  but there is no one to interpret them.” Joseph responded, “Don’t interpretations belong to God? Tell them ¹³  to me.”

40:9 So the chief cupbearer told his dream to Joseph: ¹⁴  “In my dream, there was a vine in front of me. 40:10 On the vine there were three branches. As it budded, its blossoms opened and its clusters ripened into grapes. 40:11 Now Pharaoh’s cup was in my hand, so I took the grapes, squeezed them into his ¹⁵  cup, and put the cup in Pharaoh’s hand.” ¹⁶ 

40:12 “This is its meaning,” Joseph said to him. “The three branches represent ¹⁷  three days. 40:13 In three more days Pharaoh will reinstate you ¹⁸  and restore you to your office. You will put Pharaoh’s cup in his hand, just as you did before ¹⁹  when you were cupbearer. 40:14 But remember me ²⁰  when it goes well for you, and show ²¹  me kindness. ²²  Make mention ²³  of me to Pharaoh and bring me out of this prison, ²⁴  40:15 for I really was kidnapped ²⁵  from the land of the Hebrews and I have done nothing wrong here for which they should put me in a dungeon.”

40:16 When the chief baker saw that the interpretation of the first dream was favorable, ²⁶  he said to Joseph, “I also appeared in my dream and there were three baskets of white bread ²⁷  on my head. 40:17 In the top basket there were baked goods of every kind for Pharaoh, but the birds were eating them from the basket that was on my head.”

40:18 Joseph replied, “This is its meaning: The three baskets represent ²⁸  three days. 40:19 In three more days Pharaoh will decapitate you ²⁹  and impale you on a pole. Then the birds will eat your flesh from you.”

40:20 On the third day it was Pharaoh’s birthday, so he gave a feast for all his servants. He “lifted up” ³⁰  the head of the chief cupbearer and the head of the chief baker in the midst of his servants. 40:21 He restored the chief cupbearer to his former position ³¹  so that he placed the cup in Pharaoh’s hand, 40:22 but the chief baker he impaled, just as Joseph had predicted. ³²  40:23 But the chief cupbearer did not remember Joseph – he forgot him. ³³ 

Genesis 10:1

The Table of Nations

10:1 This is the account ³⁴  of Noah’s sons Shem, Ham, and Japheth. Sons ³⁵  were born ³⁶  to them after the flood.

Genesis 26:11

26:11 So Abimelech commanded all the people, “Whoever touches ³⁷  this man or his wife will surely be put to death.” ³⁸ 

Deuteronomy 15:7-11

The Spirit of Liberality

15:7 If a fellow Israelite ³⁹  from one of your villages ⁴⁰  in the land that the Lord your God is giving you should be poor, you must not harden your heart or be insensitive ⁴¹  to his impoverished condition. ⁴²  15:8 Instead, you must be sure to open your hand to him and generously lend ⁴³  him whatever he needs. ⁴⁴  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 ⁴⁵  be wrong toward your impoverished fellow Israelite ⁴⁶  and you do not lend ⁴⁷  him anything; he will cry out to the Lord against you and you will be regarded as having sinned. ⁴⁸  15:10 You must by all means lend ⁴⁹  to him and not be upset by doing it, ⁵⁰  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 ⁵¹  your hand to your fellow Israelites ⁵²  who are needy and poor in your land.

Job 29:13-16

29:13 the blessing of the dying man descended on me, ⁵³ 

and I made the widow’s heart rejoice; ⁵⁴ 

29:14 I put on righteousness and it clothed me, ⁵⁵ 

my just dealing ⁵⁶  was like a robe and a turban;

29:15 I was eyes for the blind

and feet for the lame;

29:16 I was a father ⁵⁷  to the needy,

and I investigated the case of the person I did not know;

Job 31:16-21

31:16 If I have refused to give the poor what they desired, ⁵⁸ 

or caused the eyes of the widow to fail,

31:17 If I ate my morsel of bread myself,

and did not share any of it with orphans ⁵⁹  –

31:18 but from my youth I raised the orphan ⁶⁰  like a father,

and from my mother’s womb ⁶¹ 

I guided the widow! ⁶² 

31:19 If I have seen anyone about to perish for lack of clothing,

or a poor man without a coat,

31:20 whose heart did not bless me ⁶³ 

as he warmed himself with the fleece of my sheep, ⁶⁴ 

31:21 if I have raised my hand ⁶⁵  to vote against the orphan,

when I saw my support in the court, ⁶⁶ 

Psalms 112:5-10

112:5 It goes well for the one ⁶⁷  who generously lends money,

and conducts his business honestly. ⁶⁸ 

112:6 For he will never be upended;

others will always remember one who is just. ⁶⁹ 

112:7 He does not fear bad news.

He ⁷⁰  is confident; he trusts ⁷¹  in the Lord.

112:8 His resolve ⁷²  is firm; he will not succumb to fear

before he looks in triumph on his enemies.

112:9 He generously gives ⁷³  to the needy;

his integrity endures. ⁷⁴ 

He will be vindicated and honored. ⁷⁵ 

112:10 When the wicked ⁷⁶  see this, they will worry;

they will grind their teeth in frustration ⁷⁷  and melt away;

the desire of the wicked will perish. ⁷⁸ 

Proverbs 3:9-10

3:9 Honor ⁷⁹  the Lord from your wealth

and from the first fruits of all your crops; ⁸⁰ 

3:10 then your barns will be filled completely, ⁸¹ 

and your vats ⁸²  will overflow ⁸³  with new wine.

Proverbs 11:24-25

11:24 One person is generous ⁸⁴  and yet grows more wealthy, ⁸⁵ 

but another withholds more than he should ⁸⁶  and comes to poverty. ⁸⁷ 

11:25 A generous person ⁸⁸  will be enriched, ⁸⁹ 

and the one who provides water ⁹⁰  for others ⁹¹  will himself be satisfied. ⁹² 

Proverbs 14:21

14:21 The one who despises his neighbor sins,

but whoever is kind to the needy is blessed.

Proverbs 14:31

14:31 The one who oppresses ⁹³  the poor insults ⁹⁴  his Creator,

but whoever shows favor ⁹⁵  to the needy honors him.

Proverbs 19:17

19:17 The one who is gracious ⁹⁶  to the poor lends ⁹⁷  to the Lord,

and the Lord ⁹⁸  will repay him ⁹⁹  for his good deed. ¹⁰⁰ 

Proverbs 22:9

22:9 A generous person ¹⁰¹  will be blessed, ¹⁰² 

for he gives some of his food ¹⁰³  to the poor.

Ecclesiastes 11:1-2

Ignorance of the Future Demands Diligence in the Present

11:1 Send ¹⁰⁴  your grain ¹⁰⁵  overseas, ¹⁰⁶ 

for after many days you will get a return. ¹⁰⁷ 

11:2 Divide your merchandise ¹⁰⁸  among seven or even eight ¹⁰⁹  investments, ¹¹⁰ 

for you do not know ¹¹¹  what calamity ¹¹²  may happen on earth.

Isaiah 58:7-11

58:7 I want you ¹¹³  to share your food with the hungry

and to provide shelter for homeless, oppressed people. ¹¹⁴ 

When you see someone naked, clothe him!

Don’t turn your back on your own flesh and blood! ¹¹⁵ 

58:8 Then your light will shine like the sunrise; ¹¹⁶ 

your restoration will quickly arrive; ¹¹⁷ 

your godly behavior ¹¹⁸  will go before you,

and the Lord’s splendor will be your rear guard. ¹¹⁹ 

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 ¹²⁰  remove the burdensome yoke from among you

and stop pointing fingers and speaking sinfully.

58:10 You must ¹²¹  actively help the hungry

and feed the oppressed. ¹²² 

Then your light will dispel the darkness, ¹²³ 

and your darkness will be transformed into noonday. ¹²⁴ 

58:11 The Lord will continually lead you;

he will feed you even in parched regions. ¹²⁵ 

He will give you renewed strength, ¹²⁶ 

and you will be like a well-watered garden,

like a spring that continually produces water.

Ezekiel 18:7

18:7 does not oppress anyone, but gives the debtor back whatever was given in pledge, ¹²⁷  does not commit robbery, ¹²⁸  but gives his bread to the hungry and clothes the naked,

Ezekiel 18:16

18:16 does not oppress anyone or keep what has been given in pledge, does not commit robbery, gives his food to the hungry, and clothes the naked,

Daniel 4:27

4:27 Therefore, O king, may my advice be pleasing to you. Break away from your sins by doing what is right, and from your iniquities by showing mercy to the poor. Perhaps your prosperity will be prolonged.” ¹²⁹ 

Micah 6:8

6:8 He has told you, O man, what is good,

and what the Lord really wants from you: ¹³⁰ 

He wants you to ¹³¹  promote ¹³²  justice, to be faithful, ¹³³ 

and to live obediently before ¹³⁴  your God.

Mark 14:7

14:7 For you will always have the poor with you, and you can do good for them whenever you want. But you will not always have me! ¹³⁵ 

Luke 11:41

11:41 But give from your heart to those in need, ¹³⁶  and ¹³⁷  then everything will be clean for you. ¹³⁸ 

Luke 14:12-14

14:12 He ¹³⁹  said also to the man ¹⁴⁰  who had invited him, “When you host a dinner or a banquet, ¹⁴¹  don’t invite your friends or your brothers or your relatives or rich neighbors so you can be invited by them in return and get repaid. 14:13 But when you host an elaborate meal, ¹⁴²  invite the poor, the crippled, ¹⁴³  the lame, and ¹⁴⁴  the blind. ¹⁴⁵  14:14 Then ¹⁴⁶  you will be blessed, ¹⁴⁷  because they cannot repay you, for you will be repaid ¹⁴⁸  at the resurrection of the righteous.”

John 13:29

13:29 Some thought that, because Judas had the money box, Jesus was telling him to buy whatever they needed for the feast, ¹⁴⁹  or to give something to the poor.) ¹⁵⁰ 

Acts 4:32

Conditions Among the Early Believers

4:32 The group of those who believed were of one heart and mind, ¹⁵¹  and no one said that any of his possessions was his own, but everything was held in common. ¹⁵² 

Acts 9:36-39

Peter Raises Dorcas

9:36 Now in Joppa ¹⁵³  there was a disciple named Tabitha (which in translation means ¹⁵⁴  Dorcas). ¹⁵⁵  She was continually doing good deeds and acts of charity. ¹⁵⁶  9:37 At that time ¹⁵⁷  she became sick ¹⁵⁸  and died. When they had washed ¹⁵⁹  her body, ¹⁶⁰  they placed it in an upstairs room. 9:38 Because Lydda ¹⁶¹  was near Joppa, when the disciples heard that Peter was there, they sent two men to him and urged him, “Come to us without delay.” ¹⁶²  9:39 So Peter got up and went with them, and ¹⁶³  when he arrived ¹⁶⁴  they brought him to the upper room. All ¹⁶⁵  the widows stood beside him, crying and showing him ¹⁶⁶  the tunics ¹⁶⁷  and other clothing ¹⁶⁸  Dorcas used to make ¹⁶⁹  while she was with them.

Acts 10:31

10:31 and said, ‘Cornelius, your prayer has been heard and your acts of charity ¹⁷⁰  have been remembered before God. ¹⁷¹ 

Acts 11:29

11:29 So the disciples, each in accordance with his financial ability, ¹⁷²  decided ¹⁷³  to send relief ¹⁷⁴  to the brothers living in Judea.

Acts 11:2

11:2 So when Peter went up to Jerusalem, ¹⁷⁵  the circumcised believers ¹⁷⁶  took issue with ¹⁷⁷  him,

Colossians 1:1-4

Salutation

1:1 From Paul, ¹⁷⁸  an apostle of Christ Jesus by the will of God, and Timothy our brother, 1:2 to the saints, the faithful ¹⁷⁹  brothers and sisters ¹⁸⁰  in Christ, at Colossae. Grace and peace to you ¹⁸¹  from God our Father! ¹⁸² 

Paul’s Thanksgiving and Prayer for the Church

1:3 We always ¹⁸³  give thanks to God, the Father of our Lord Jesus Christ, when we pray for you, 1:4 since ¹⁸⁴  we heard about your faith in Christ Jesus and the love that you have for all the saints.

Colossians 1:7-9

1:7 You learned the gospel ¹⁸⁵  from Epaphras, our dear fellow slave ¹⁸⁶  – a ¹⁸⁷  faithful minister of Christ on our ¹⁸⁸  behalf – 1:8 who also told us of your love in the Spirit.

Paul’s Prayer for the Growth of the Church

1:9 For this reason we also, from the day we heard about you, ¹⁸⁹  have not ceased praying for you and asking God ¹⁹⁰  to fill ¹⁹¹  you with the knowledge of his will in all spiritual wisdom and understanding,

Colossians 1:7-14

1:7 You learned the gospel ¹⁹²  from Epaphras, our dear fellow slave ¹⁹³  – a ¹⁹⁴  faithful minister of Christ on our ¹⁹⁵  behalf – 1:8 who also told us of your love in the Spirit.

Paul’s Prayer for the Growth of the Church

1:9 For this reason we also, from the day we heard about you, ¹⁹⁶  have not ceased praying for you and asking God ¹⁹⁷  to fill ¹⁹⁸  you with the knowledge of his will in all spiritual wisdom and understanding, 1:10 so that you may live ¹⁹⁹  worthily of the Lord and please him in all respects ²⁰⁰  – 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 ²⁰¹  all patience and steadfastness, joyfully 1:12 giving thanks to the Father who has qualified you to share ²⁰²  in the saints’ ²⁰³  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, ²⁰⁴  1:14 in whom we have redemption, ²⁰⁵  the forgiveness of sins.

Ephesians 4:28

4:28 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.

Ephesians 4:1

Live in Unity

4:1 I, therefore, the prisoner for the Lord, ²⁰⁶  urge you to live ²⁰⁷  worthily of the calling with which you have been called, ²⁰⁸ 

Ephesians 6:17-19

6:17 And take the helmet of salvation ²⁰⁹  and the sword ²¹⁰  of the Spirit, which is the word of God. 6:18 With every prayer and petition, pray ²¹¹  at all times in the Spirit, and to this end ²¹²  be alert, with all perseverance and requests for all the saints. 6:19 Pray ²¹³  for me also, that I may be given the message when I begin to speak ²¹⁴  – that I may confidently make known ²¹⁵  the mystery of the gospel,

Philemon 1:7

1:7 I ²¹⁶  have had great joy and encouragement because ²¹⁷  of your love, for the hearts ²¹⁸  of the saints have been refreshed through you, brother.

Hebrews 6:10

6:10 For God is not unjust so as to forget your work and the love you have demonstrated for his name, in having served and continuing to serve the saints.

Hebrews 13:16

13:16 And do not neglect to do good and to share what you have, ²¹⁹  for God is pleased with such sacrifices.

James 1:27

1:27 Pure and undefiled religion before ²²⁰  God the Father ²²¹  is this: to care for orphans and widows in their misfortune and to keep oneself unstained by the world.

James 1:1

Salutation

1:1 From James, ²²²  a slave ²²³  of God and the Lord Jesus Christ, to the twelve tribes dispersed abroad. ²²⁴  Greetings!

James 4:9-10

4:9 Grieve, mourn, ²²⁵  and weep. Turn your laughter ²²⁶  into mourning and your joy into despair. 4:10 Humble yourselves before the Lord and he will exalt you.

James 4:1

Passions and Pride

4:1 Where do the conflicts and where ²²⁷  do the quarrels among you come from? Is it not from this, ²²⁸  from your passions that battle inside you? ²²⁹ 

James 3:16

3:16 For where there is jealousy and selfishness, there is disorder and every evil practice.

[40:1]  ¹ sn The Hebrew term cupbearer corresponds to the Egyptian wb’, an official (frequently a foreigner) who often became a confidant of the king and wielded political power (see K. A. Kitchen, NBD³ 248). Nehemiah held this post in Persia.

[40:1]  ² sn The baker may be the Egyptian retehti, the head of the bakers, who had privileges in the royal court.

[40:1]  ³ sn The Hebrew verb translated offended here is the same one translated “sin” in 39:9. Perhaps there is an intended contrast between these officials, who deserve to be imprisoned, and Joseph, who refused to sin against God, but was thrown into prison in spite of his innocence.

[40:2]  ⁴ tn The Hebrew word סָרִיס (saris), used here of these two men and of Potiphar (see 39:1), normally means “eunuch.” But evidence from Akkadian texts shows that in early times the title was used of a court official in general. Only later did it become more specialized in its use.

[40:4]  ⁵ sn He served them. This is the same Hebrew verb, meaning “to serve as a personal attendant,” that was translated “became [his] servant” in 39:4.

[40:4]  ⁶ tn Heb “they were days in custody.”

[40:5]  ⁷ tn Heb “dreamed a dream.”

[40:5]  ⁸ tn Heb “a man his dream in one night.”

[40:5]  ⁹ tn Heb “a man according to the interpretation of his dream.”

[40:6]  ¹⁰ tn The verb זָעַף (za’af) only occurs here and Dan 1:10. It means “to be sick, to be emaciated,” probably in this case because of depression.

[40:7]  ¹¹ tn Heb “why are your faces sad today?”

[40:8]  ¹² tn Heb “a dream we dreamed.”

[40:8]  ¹³ tn The word “them” is not in the Hebrew text, but has been supplied in the translation for stylistic reasons.

[40:9]  ¹⁴ tn The Hebrew text adds “and he said to him.” This has not been translated because it is redundant in English.

[40:11]  ¹⁵ tn Heb “the cup of Pharaoh.” The pronoun “his” has been used here in the translation for stylistic reasons.

[40:11]  ¹⁶ sn The cupbearer’s dream is dominated by sets of three: three branches, three stages of growth, and three actions of the cupbearer.

[40:12]  ¹⁷ tn Heb “the three branches [are].”

[40:13]  ¹⁸ tn Heb “Pharaoh will lift up your head.” This Hebrew idiom usually refers to restoring dignity, office, or power. It is comparable to the modern saying “someone can hold his head up high.”

[40:13]  ¹⁹ tn Heb “according to the former custom.”

[40:14]  ²⁰ tn Heb “but you have remembered me with you.” The perfect verbal form may be used rhetorically here to emphasize Joseph’s desire to be remembered. He speaks of the action as already being accomplished in order to make it clear that he expects it to be done. The form can be translated as volitional, expressing a plea or a request.

[40:14]  ²¹ tn This perfect verbal form with the prefixed conjunction (and the two that immediately follow) carry the same force as the preceding perfect.

[40:14]  ²² tn Heb “deal with me [in] kindness.”

[40:14]  ²³ tn The verb זָכַר (zakhar) in the Hiphil stem means “to cause to remember, to make mention, to boast.” The implication is that Joseph would be pleased for them to tell his story and give him the credit due him so that Pharaoh would release him. Since Pharaoh had never met Joseph, the simple translation of “cause him to remember me” would mean little.

[40:14]  ²⁴ tn Heb “house.” The word “prison” has been substituted in the translation for clarity.

[40:15]  ²⁵ tn The verb גָּנַב (ganav) means “to steal,” but in the Piel/Pual stem “to steal away.” The idea of “kidnap” would be closer to the sense, meaning he was stolen and carried off. The preceding infinitive absolute underscores the point Joseph is making.

[40:16]  ²⁶ tn Heb “that [the] interpretation [was] good.” The words “the first dream” are supplied in the translation for clarity.

[40:16]  ²⁷ tn Or “three wicker baskets.” The meaning of the Hebrew noun חֹרִי (khori, “white bread, cake”) is uncertain; some have suggested the meaning “wicker” instead. Comparison with texts from Ebla suggests the meaning “pastries made with white flour” (M. Dahood, “Eblaite h¬a-rí and Genesis 40,16 h£o„rî,” BN 13 [1980]: 14-16).

[40:18]  ²⁸ tn Heb “the three baskets [are].”

[40:19]  ²⁹ tn Heb “Pharaoh will lift up your head from upon you.” Joseph repeats the same expression from the first interpretation (see v. 13), but with the added words “from upon you,” which allow the statement to have a more literal and ominous meaning – the baker will be decapitated.

[40:20]  ³⁰ tn The translation puts the verb in quotation marks because it is used rhetorically here and has a double meaning. With respect to the cup bearer it means “reinstate” (see v. 13), but with respect to the baker it means “decapitate” (see v. 19).

[40:21]  ³¹ tn Heb “his cupbearing.”

[40:22]  ³² tn Heb “had interpreted for them.”

[40:23]  ³³ tn The wayyiqtol verbal form here has a reiterative or emphasizing function.

[10:1]  ³⁴ tn The title אֵלֶּה תּוֹלְדֹת (’elle tolÿdot, here translated as “This is the account”) here covers 10:1–11:9, which contains the so-called Table of Nations and the account of how the nations came to be dispersed.

[10:1]  ³⁵ sn Sons were born to them. A vertical genealogy such as this encompasses more than the names of sons. The list includes cities, tribes, and even nations. In a loose way, the names in the list have some derivation or connection to the three ancestors.

[10:1]  ³⁶ tn It appears that the Table of Nations is a composite of at least two ancient sources: Some sections begin with the phrase “the sons of” (בְּנֵי, bÿne) while other sections use “begot” (יָלָד, yalad). It may very well be that the “sons of” list was an old, “bare bones” list that was retained in the family records, while the “begot” sections were editorial inserts by the writer of Genesis, reflecting his special interests. See A. P. Ross, “The Table of Nations in Genesis 10 – Its Structure,” BSac 137 (1980): 340-53; idem, “The Table of Nations in Genesis 10 – Its Content,” BSac 138 (1981): 22-34.

[26:11]  ³⁷ tn Heb “strikes.” Here the verb has the nuance “to harm in any way.” It would include assaulting the woman or killing the man.

[26:11]  ³⁸ tn The use of the infinitive absolute before the imperfect makes the construction emphatic.

[15:7]  ³⁹ 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]  ⁴⁰ tn Heb “gates.”

[15:7]  ⁴¹ tn Heb “withdraw your hand.” Cf. NIV “hardhearted or tightfisted” (NRSV and NLT similar).

[15:7]  ⁴² tn Heb “from your needy brother.”

[15:8]  ⁴³ 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]  ⁴⁴ tn Heb “whatever his need that he needs for himself.” This redundant expression has been simplified in the translation for stylistic reasons.

[15:9]  ⁴⁵ tn Heb “your eye.”

[15:9]  ⁴⁶ tn Heb “your needy brother.”

[15:9]  ⁴⁷ tn Heb “give” (likewise in v. 10).

[15:9]  ⁴⁸ tn Heb “it will be a sin to you.”

[15:10]  ⁴⁹ tn The Hebrew text uses the infinitive absolute for emphasis, which the translation indicates with “by all means.”

[15:10]  ⁵⁰ 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.

[15:11]  ⁵¹ tn The Hebrew text uses the infinitive absolute for emphasis, which the translation indicates with “make sure.”

[15:11]  ⁵² tn Heb “your brother.”

[29:13]  ⁵³ tn The verb is simply בּוֹא (bo’, “to come; to enter”). With the preposition עַל (’al, “upon”) it could mean “came to me,” or “came upon me,” i.e., descended (see R. Gordis, Job, 320).

[29:13]  ⁵⁴ tn The verb אַרְנִן (’arnin) is from רָנַן (ranan, “to give a ringing cry”) but here “cause to give a ringing cry,” i.e., shout of joy. The rejoicing envisioned in this word is far greater than what the words “sing” or “rejoice” suggest.

[29:14]  ⁵⁵ tn Both verbs in this first half-verse are from לָבַשׁ (lavash, “to clothe; to put on clothing”). P. Joüon changed the vowels to get a verb “it adorned me” instead of “it clothed me” (Bib 11 [1930]: 324). The figure of clothing is used for the character of the person: to wear righteousness is to be righteous.

[29:14]  ⁵⁶ tn The word מִשְׁפָּטִי (mishpati) is simply “my justice” or “my judgment.” It refers to the decisions he made in settling issues, how he dealt with other people justly.

[29:16]  ⁵⁷ sn The word “father” does not have a wide range of meanings in the OT. But there are places that it is metaphorical, especially in a legal setting like this where the poor need aid.

[31:16]  ⁵⁸ tn Heb “kept the poor from [their] desire.”

[31:17]  ⁵⁹ tn Heb “and an orphan did not eat from it.”

[31:18]  ⁶⁰ tn Heb “he grew up with me.” Several commentators have decided to change the pronoun to “I,” and make it causative.

[31:18]  ⁶¹ tn The expression “from my mother’s womb” is obviously hyperbolic. It is a way of saying “all his life.”

[31:18]  ⁶² tn Heb “I guided her,” referring to the widow mentioned in v. 16.

[31:20]  ⁶³ tn The MT has simply “if his loins did not bless me.” In the conditional clause this is another protasis. It means, “if I saw someone dying and if he did not thank me for clothing them.” It is Job’s way of saying that whenever he saw a need he met it, and he received his share of thanks – which prove his kindness. G. R. Driver has it “without his loins having blessed me,” taking “If…not” as an Aramaism, meaning “except” (AJSL 52 [1935/36]: 164f.).

[31:20]  ⁶⁴ tn This clause is interpreted here as a subordinate clause to the first half of the verse. It could also be a separate clause: “was he not warmed…?”

[31:21]  ⁶⁵ tn The expression “raised my hand” refers to a threatening manner or gesture in the court rather than a threat of physical violence in the street. Thus the words “to vote” are supplied in the translation to indicate the setting.

[31:21]  ⁶⁶ tn Heb “gate,” referring to the city gate where judicial decisions were rendered in the culture of the time. The translation uses the word “court” to indicate this to the modern reader, who might not associate a city gate complex with judicial functions.

[112:5]  ⁶⁷ tn Heb “man.”

[112:5]  ⁶⁸ tn Heb “he sustains his matters with justice.”

[112:6]  ⁶⁹ tn Heb “for an eternal memorial a just [one] will be.”

[112:7]  ⁷⁰ tn Heb “his heart,” viewed here as the seat of the volition and emotions (see Ps 108:1).

[112:7]  ⁷¹ tn The passive participle בָּטֻחַ [בָּטוּחַ] (batuakh [batuakh]) expresses a state that results from the subject’s action. See Isa 26:3.

[112:8]  ⁷² tn Heb “his heart,” viewed here as the seat of the volition.

[112:9]  ⁷³ tn Heb “he scatters, he gives.”

[112:9]  ⁷⁴ tn Heb “stands forever.”

[112:9]  ⁷⁵ 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).

[112:10]  ⁷⁶ tn The Hebrew text uses the singular; the representative wicked individual is in view as typifying the group (note the use of the plural form in v. 10).

[112:10]  ⁷⁷ tn Heb “his teeth he will gnash.” In Pss 35:16 and 37:12 this action is associated with a vicious attack.

[112:10]  ⁷⁸ tn This could mean that the desires of the wicked will go unfulfilled. Another possibility is that “desire” refers by metonymy to the object desired and acquired. In this case the point is that the wicked will lose what they desired so badly and acquired by evil means (see Ps 10:3).

[3:9]  ⁷⁹ 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]  ⁸⁰ 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]  ⁸¹ 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]  ⁸² 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]  ⁸³ 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).

[11:24]  ⁸⁴ 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]  ⁸⁵ 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]  ⁸⁶ tn Heb “more than what is right.” This one is not giving enough, but saving for himself.

[11:24]  ⁸⁷ 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]  ⁸⁸ 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]  ⁸⁹ 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]  ⁹⁰ 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]  ⁹¹ 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]  ⁹² 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).

[14:31]  ⁹³ tn The verb עָשַׁק (’ashaq) normally means “to oppress” (as in many English versions). However, here it might mean “to slander.” See J. A. Emerton, “Notes on Some Passages in the Book of Proverbs,” JTS 20 (1969): 202-22.

[14:31]  ⁹⁴ sn In the Piel this verb has the meaning of “to reproach; to taunt; to say sharp things against” someone (cf. NIV “shows contempt for”). By oppressing the poor one taunts or mistreats God because that person is in the image of God – hence the reference to the “Creator.” To ridicule what God made is to ridicule God himself.

[14:31]  ⁹⁵ sn The phrase “shows favor” is contrasted with the term “oppresses.” To “show favor” means to be gracious to (or treat kindly) those who do not deserve it or cannot repay it. It is treatment that is gratis. This honors God because he commanded it to be done (Prov 14:21; 17:5; 19:17).

[19:17]  ⁹⁶ 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]  ⁹⁷ 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 Lord.” The person who helps the poor becomes the creditor of God.

[19:17]  ⁹⁸ tn Heb “he.” The referent of the 3rd person masculine singular pronoun is “the Lord” in the preceding line, which has been supplied here in the translation for clarity.

[19:17]  ⁹⁹ 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]  ¹⁰⁰ 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.

[22:9]  ¹⁰¹ 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]  ¹⁰² 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]  ¹⁰³ 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]  ¹⁰⁴ tn The verb שָׁלַח (shalakh, “to send; to cast”) refers to the action of sending something to someone (e.g., Neh 8:12; HALOT 1995 s.v. שׁלח). The term is traditionally rendered here as “cast” (KJV, NAB, RES, ASV, NASB, NIV); however, some render it “send” (NJPS, NRSV, NEB). LXX uses ἀπόστειλον (aposteilon, “send”).

[11:1]  ¹⁰⁵ tn Heb “your bread.” The term לֶחֶם (lekhem) is traditionally rendered “bread” (KJV, NAB, RSV, NRSV, ASV, NASB, NIV, NJPS). However, 11:1-2 seems to deal with exporting goods overseas (D. R. Glenn, “Ecclesiastes,” BKCOT, 1002-3). It is better to take לֶחֶם (“bread”) as a metonymy of product, standing for the grain and wheat from which bread is produced (e.g., Gen 41:54-55; 47:13, 15, 17, 19; 49:20; Num 15:19; 2 Kgs 18:32; Isa 28:28; 30:23; 36:17; 55:10; Jer 5:17; Ezek 48:18; Job 28:5; Ps 104:14; Prov 28:3); see HALOT 526 s.v. 1; BDB 537 s.v. 1.b. It is taken this way by several translations: “grain” (NEB) and “goods” (Moffatt). Qoheleth encouraged the export of grain products overseas in international trade.

[11:1]  ¹⁰⁶ tn Heb “upon the surface of the waters.” This is traditionally viewed as extolling generosity from which a reward will be reaped. On the other hand, some scholars suggest that the imagery deals with commercial business through maritime trade. M. Jastrow took this verse as advice to take risks in business by trusting one’s goods or ships that will after many days return with a profit (A. Cohen, The Five Megilloth [SoBB], 181). Sea trade was risky in the ancient Near East, but it brought big returns to its investors (e.g., 1 Kgs 9:26-28; 10:22; Ps 107:23); see D. R. Glenn, “Ecclesiastes,” BKCOT, 1002-3. The verse is rendered thus: “Send your grain across the seas, and in time you will get a return” (NEB); or “Trust your goods far and wide at sea, till you get a good return after a while” (Moffatt).

[11:1]  ¹⁰⁷ tn Heb “find it.”

[11:2]  ¹⁰⁸ tn Heb “give a portion.”

[11:2]  ¹⁰⁹ tn The phrase “seven or eight” is a graded numerical saying depicting an indefinite plurality: “The collocation of a numeral with the next above it is a rhetorical device employed in numerical sayings to express a number, which need not, or cannot, be more exactly specified. It must be gathered from the context whether such formulae are intended to denote only an insignificant number (e.g., Is 17:6 “two” or at the most “three”) or a considerable number (e.g., Mi 5:4). Sometimes, however, this juxtaposition serves to express merely an indefinite total, without the collateral idea of intensifying the lower by means of the higher number” (GKC 437 §134.s). Examples: “one” or “two” (Deut 32:30; Jer 3:14; Job 33:14; 40:5; Ps 62:12); “two” or “three” (2 Kgs 9:32; Isa 17:6; Hos 6:2; Amos 4:8; Sir 23:16; 26:28; 50:25); “three” or “four” (Jer 36:23; Amos 1:3-11; Prov 21:19; 30:15, 18; Sir 26:5); “four” or “five” (Isa 17:6); “six” or “seven” (Job 5:19; Prov 6:16); “seven” or “eight” (Mic 5:4; Eccl 11:2).

[11:2]  ¹¹⁰ tn The word “investments” is not in the Hebrew text; it is added here for clarity. This line is traditionally understood as an exhortation to be generous to a multitude of people (KJV, NAB, ASV, NASB, RSV, NRSV, NIV, NJPS); however, it is better taken as shrewd advice to not commit all one’s possessions to a single venture (A. Cohen, The Five Megilloth [SoBB], 181). D. R. Glenn (“Ecclesiastes,” BKCOT, 1003) writes: “In view of the possibility of disaster, a person should make prudent investments in numerous ventures rather than put all his ‘eggs in one basket’ (e.g., Gen 32:7-8 for a practical example of this advice).” Several translations reflect this: “Divide your merchandise among seven ventures, eight maybe” (NEB); “Take shares in several ventures” (Moffatt).

[11:2]  ¹¹¹ sn The phrase you do not know is repeated throughout this section (11:2, 5-6). Human beings are ignorant of the future. This should motivate a person to invest their financial resources wisely (11:1-3) and to work diligently (11:4-6).

[11:2]  ¹¹² tn The term רעה (lit. “evil”) refers to calamity (e.g., Eccl 5:13; 7:14; 9:12).

[58:7]  ¹¹³ tn Heb “Is it not?” The rhetorical question here expects a positive answer, “It is!”

[58:7]  ¹¹⁴ 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]  ¹¹⁵ tn Heb “and from your flesh do not hide yourself.”

[58:8]  ¹¹⁶ tn Heb “will burst out like the dawn.”

[58:8]  ¹¹⁷ tn Heb “prosper”; KJV “spring forth speedily.”

[58:8]  ¹¹⁸ tn Or “righteousness.” Their godly behavior will be on display for all to see.

[58:8]  ¹¹⁹ sn The nation will experience God’s protective presence.

[58:9]  ¹²⁰ 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]  ¹²¹ tn Heb “if you.” See the note on “you must” in v. 9b.

[58:10]  ¹²² tn Heb “If you furnish for the hungry [with] your being, and the appetite of the oppressed you satisfy.”

[58:10]  ¹²³ tn Heb “will rise in the darkness.”

[58:10]  ¹²⁴ tn Heb “and your darkness [will be] like noonday.”

[58:11]  ¹²⁵ tn Heb “he will satisfy in parched regions your appetite.”

[58:11]  ¹²⁶ tn Heb “and your bones he will strengthen.”

[18:7]  ¹²⁷ tn Heb “restores to the debtor his pledge.” The root occurs in Exod 22:25 in reference to restoring a man’s garment as a pledge before nightfall.

[18:7]  ¹²⁸ tn The Hebrew term refers to seizure of property, usually by the rich (Isa 3:14; 10:2; Mic 2:2 [see Lev 5:21, 22]).

[4:27]  ¹²⁹ tn Aram “if there may be a lengthening to your prosperity.”

[6:8]  ¹³⁰ sn What the Lord really wants from you. Now the prophet switches roles and answers the hypothetical worshiper’s question. He makes it clear that the Lord desires proper attitudes more than ritual and sacrifice.

[6:8]  ¹³¹ tn Heb “except.” This statement is actually linked with what precedes, “What does he want from you except….”

[6:8]  ¹³² tn Heb “to do,” in the sense of “promote.”

[6:8]  ¹³³ tn Heb “to love faithfulness.”

[6:8]  ¹³⁴ tn Heb “to walk humbly [or perhaps, “carefully”] with.”

[14:7]  ¹³⁵ tn In the Greek text of this clause, “me” is in emphatic position (the first word in the clause). To convey some impression of the emphasis, an exclamation point is used in the translation.

[11:41]  ¹³⁶ tn Grk “Give the things inside as alms.” Three different approaches have been taken to the syntax and meaning of this phrase: (1) τὰ ἐνόντα (ta enonta, “the things inside”) is an accusative of respect (“give alms with respect to the things inside”); (2) τὰ ἐνόντα is an adverbial accusative (“give alms inwardly,” i.e., from the heart); (3) the word translated “alms” represents a mistranslation of the original Aramaic term “cleanse,” so the statement urges the hearers to “cleanse the things inside.” According to D. L. Bock (Luke [BECNT], 2:1115) the latter meaning is unlikely because the present verse is independent of Matt 23:26, not parallel to it, and makes good sense as it stands.

[11:41]  ¹³⁷ tn Grk “and behold.” The Greek word ἰδού (idou) at the beginning of this clause has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).

[11:41]  ¹³⁸ sn The expression everything will be clean for you refers to the agreement that should exist between the overt practice of one’s religious duties, such as almsgiving, and the inner condition of one’s heart, including true love for God and the poor; one is not only to wash the outside of the cup and plate, but the inside as well, since as Jesus said, God created the inside too. Religious duties are not to be performed hypocritically, i.e., for the applause and esteem of people, but rather they are to be done out of a deep love for God and a sensitivity to and concern for the needs of others. Then, everything will be clean, both hearts and lives.

[14:12]  ¹³⁹ tn Here δέ (de) has not been translated.

[14:12]  ¹⁴⁰ sn That is, the leader of the Pharisees (v. 1).

[14:12]  ¹⁴¹ tn The meaning of the two terms for meals here, ἄριστον (ariston) and δεῖπνον (deipnon), essentially overlap (L&N 23.22). Translators usually try to find two terms for a meal to use as equivalents (e.g., lunch and dinner, dinner and supper, etc.). In this translation “dinner” and “banquet” have been used, since the expected presence of rich neighbors later in the verse suggests a rather more elaborate occasion than an ordinary meal.

[14:13]  ¹⁴² tn This term, δοχή (doch), is a third term for a meal (see v. 12) that could also be translated “banquet, feast.”

[14:13]  ¹⁴³ sn Normally the term means crippled as a result of being maimed or mutilated (L&N 23.177).

[14:13]  ¹⁴⁴ tn Here “and” has been supplied between the last two elements in the series in keeping with English style.

[14:13]  ¹⁴⁵ sn This list of needy is like Luke 7:22. See Deut 14:28-29; 16:11-14; 26:11-13.

[14:14]  ¹⁴⁶ tn Here καί (kai) has been translated as “then” to indicate that this follows from the preceding action. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[14:14]  ¹⁴⁷ sn You will be blessed. God notes and approves of such generosity.

[14:14]  ¹⁴⁸ sn The passive verb will be repaid looks at God’s commendation.

[13:29]  ¹⁴⁹ tn Grk “telling him, ‘Buy whatever we need for the feast.’” The first clause is direct discourse and the second clause indirect discourse. For smoothness of English style, the first clause has been converted to indirect discourse to parallel the second (the meaning is left unchanged).

[13:29]  ¹⁵⁰ sn This is a parenthetical note by the author.

[4:32]  ¹⁵¹ tn Grk “soul.”

[4:32]  ¹⁵² tn Grk “but all things were to them in common.”

[9:36]  ¹⁵³ sn Joppa was a seaport on the Philistine coast, in the same location as modern Jaffa. “Though Joppa never became a major seaport, it was of some importance as a logistical base and an outlet to the Mediterranean” (A. F. Rainey, ISBE 2:1118-19).

[9:36]  ¹⁵⁴ tn Grk “which being translated is called.” In English this would normally be expressed “which is translated as” or “which in translation means.” The second option is given by L&N 33.145.

[9:36]  ¹⁵⁵ sn This is a parenthetical note by the author. Dorcas is the Greek translation of the Aramaic name Tabitha. Dorcas in Greek means “gazelle” or “deer.”

[9:36]  ¹⁵⁶ tn Or “and helping the poor.” Grk “She was full of good deeds and acts of charity which she was continually doing.” Since it is somewhat redundant in English to say “she was full of good deeds…which she was continually doing,” the translation has been simplified to “she was continually doing good deeds and acts of charity.” The imperfect verb ἐποίει (epoiei) has been translated as a progressive imperfect (“was continually doing”).

[9:37]  ¹⁵⁷ tn Grk “It happened that in those days.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.

[9:37]  ¹⁵⁸ tn Grk “becoming sick, she died.” The participle ἀσθενήσασαν (asqenhsasan) has been translated as a finite verb due to requirements of contemporary English style.

[9:37]  ¹⁵⁹ tn The participle λούσαντες (lousante") is taken temporally.

[9:37]  ¹⁶⁰ tn Grk “washed her,” but the reference is to her corpse.

[9:38]  ¹⁶¹ sn Lydda was a city northwest of Jerusalem on the way to Joppa.

[9:38]  ¹⁶² tn Grk “Do not delay to come to us.” It is somewhat smoother to say in English, “Come to us without delay.”

[9:39]  ¹⁶³ tn Grk “who.” The relative clause makes for awkward English style here, so the following clause was made coordinate with the conjunction “and” supplied in place of the Greek relative pronoun.

[9:39]  ¹⁶⁴ tn The participle παραγενόμενον (paragenomenon) is taken temporally.

[9:39]  ¹⁶⁵ tn Grk “and all.” Because of the length of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun.

[9:39]  ¹⁶⁶ tn The word “him” is not in the Greek text, but is implied. Direct objects were often omitted in Greek when clear from the context, but must be supplied for the modern English reader.

[9:39]  ¹⁶⁷ tn Or “shirts” (a long garment worn under the cloak next to the skin). The name for this garment (χιτών, citwn) presents some difficulty in translation. Most modern readers would not understand what a ‘tunic’ was any more than they would be familiar with a ‘chiton.’ On the other hand attempts to find a modern equivalent are also a problem: “shirt” conveys the idea of a much shorter garment that covers only the upper body, and “undergarment” (given the styles of modern underwear) is more misleading still. “Tunic” was therefore employed, but with a note to explain its nature.

[9:39]  ¹⁶⁸ tn Grk “and garments,” referring here to other types of clothing besides the tunics just mentioned.

[9:39]  ¹⁶⁹ tn The verb ἐποίει (epoiei) has been translated as a customary imperfect.

[10:31]  ¹⁷⁰ tn Or “your gifts to the needy.”

[10:31]  ¹⁷¹ sn This statement is a paraphrase rather than an exact quotation of Acts 10:4.

[11:29]  ¹⁷² tn So BDAG 410 s.v. εὐπορέω.

[11:29]  ¹⁷³ tn Or “determined,” “resolved.”

[11:29]  ¹⁷⁴ tn Grk “to send [something] for a ministry,” but today it is common to speak of sending relief for victims of natural disasters.

[11:2]  ¹⁷⁵ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[11:2]  ¹⁷⁶ tn Or “the Jewish Christians”; Grk “those of the circumcision.” Within the larger group of Christians were some whose loyalties ran along ethnic-religious lines.

[11:2]  ¹⁷⁷ tn Or “believers disputed with,” “believers criticized” (BDAG 231 s.v. διακρίνω 5.b).

[1:1]  ¹⁷⁸ tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[1:2]  ¹⁷⁹ tn Grk “and faithful.” The construction in Greek (as well as Paul’s style) suggests that the saints are identical to the faithful; hence, the καί (kai) is best left untranslated (cf. Eph 1:1). See ExSyn 281-82.

[1:2]  ¹⁸⁰ tn Grk “brothers,” but the Greek word may be used for “brothers and sisters” or “fellow Christians” as here (cf. BDAG 18 s.v. ἀδελφός 1, where considerable nonbiblical evidence for the plural ἀδελφοί [adelfoi] meaning “brothers and sisters” is cited).

[1:2]  ¹⁸¹ tn Or “Grace to you and peace.”

[1:2]  ¹⁸² tc Most witnesses, including some important ones (א A C F G I [P] 075 Ï it bo), read “and the Lord Jesus Christ” at the end of this verse, no doubt to conform the wording to the typical Pauline salutation. However, excellent and early witnesses (B D K L Ψ 33 81 1175 1505 1739 1881 al sa) lack this phrase. Since the omission is inexplicable as arising from the longer reading (otherwise, these mss would surely have deleted the phrase in the rest of the corpus Paulinum), it is surely authentic.

[1:3]  ¹⁸³ tn The adverb πάντοτε (pantote) is understood to modify the indicative εὐχαριστοῦμεν (eucaristoumen) because it precedes περὶ ὑμῶν (peri Jumwn) which probably modifies the indicative and not the participle προσευχόμενοι (proseucomenoi). But see 1:9 where the same expression occurs and περὶ ὑμῶν modifies the participle “praying” (προσευχόμενοι).

[1:4]  ¹⁸⁴ tn The adverbial participle ἀκούσαντες (akousante") is understood to be temporal and translated with “since.” A causal idea may also be in the apostle’s mind, but the context emphasizes temporal ideas, e.g., “from the day” (v. 6).

[1:7]  ¹⁸⁵ 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]  ¹⁸⁶ 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]  ¹⁸⁷ 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]  ¹⁸⁸ 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]  ¹⁸⁹ 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]  ¹⁹⁰ 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]  ¹⁹¹ 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.

[1:7]  ¹⁹² 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]  ¹⁹³ 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]  ¹⁹⁴ 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]  ¹⁹⁵ 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]  ¹⁹⁶ 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]  ¹⁹⁷ 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]  ¹⁹⁸ 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]  ¹⁹⁹ 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]  ²⁰⁰ 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]  ²⁰¹ 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]  ²⁰² 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]  ²⁰³ tn Grk “the inheritance of the saints.” The genitive noun τῶν ἁγίων (twn Jagiwn) is a possessive genitive: “the saints’ inheritance.”

[1:13]  ²⁰⁴ tn Here αὐτοῦ (autou) has been translated as a subjective genitive (“he loves”).

[1:14]  ²⁰⁵ 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.

[4:1]  ²⁰⁶ tn Grk “prisoner in the Lord.”

[4:1]  ²⁰⁷ tn Grk “walk.” The verb “walk” in the NT letters refers to the conduct of one’s life, not to physical walking.

[4:1]  ²⁰⁸ sn With which you have been called. The calling refers to the Holy Spirit’s prompting that caused them to believe. The author is thus urging his readers to live a life that conforms to their saved status before God.

[6:17]  ²⁰⁹ sn An allusion to Isa 59:17.

[6:17]  ²¹⁰ sn The Greek term translated sword (μάχαιρα, macaira) refers to the Roman gladius, a short sword about 2 ft (60 cm) long, used for close hand-to-hand combat. This is the only clearly offensive weapon in the list of armor mentioned by the author (he does not, for example, mention the lance [Latin pilum]).

[6:18]  ²¹¹ tn Both “pray” and “be alert” are participles in the Greek text (“praying…being alert”). Both are probably instrumental, loosely connected with all of the preceding instructions. As such, they are not additional commands to do but instead are the means through which the prior instructions are accomplished.

[6:18]  ²¹² tn Grk “and toward it.”

[6:19]  ²¹³ tn To avoid a lengthy, convoluted sentence in English, the Greek sentence was broken up at this point and the verb “pray” was inserted in the English translation to pick up the participle προσευχόμενοι (proseuxomenoi, “praying”) in v. 18.

[6:19]  ²¹⁴ tn Grk “that a word may be given to me in the opening of my mouth.” Here “word” (λόγος, logo") is used in the sense of “message.”

[6:19]  ²¹⁵ tn The infinitive γνωρίσαι (gnwrisai, “to make known”) is functioning epexegetically to further explain what the author means by the preceding phrase “that I may be given the message when I begin to speak.”

[1:7]  ²¹⁶ tn Here γάρ (gar) has not been translated because of differences between Greek and contemporary English style.

[1:7]  ²¹⁷ tn The Greek preposition ἐπί (epi) is understood here in a causal sense, i.e., “because.”

[1:7]  ²¹⁸ tn The word translated “hearts” here is σπλάγχνα (splancna). Literally the term refers to one’s “inward parts,” but it is commonly used figuratively for “heart” as the seat of the emotions. See BDAG 938 s.v. σπλάγχνον 2 (cf. Col 3:12, Phil 2:1).

[13:16]  ²¹⁹ tn Grk “neglect doing good and fellowship.”

[1:27]  ²²⁰ tn Or “in the sight of”; Grk “with.”

[1:27]  ²²¹ tn Grk “the God and Father.”

[1:1]  ²²² tn Grk “James.” The word “From” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[1:1]  ²²³ tn Traditionally, “servant” or “bondservant.” Though δοῦλος (doulos) 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.

[1:1]  ²²⁴ tn Grk “to the twelve tribes in the Diaspora.” The Greek term διασπορά (diaspora, “dispersion”) refers to Jews not living in Palestine but “dispersed” or scattered among the Gentiles.

[4:9]  ²²⁵ tn This term and the following one are preceded by καί (kai) in the Greek text, but contemporary English generally uses connectives only between the last two items in such a series.

[4:9]  ²²⁶ tn Grk “let your laughter be turned.”

[4:1]  ²²⁷ tn The word “where” is repeated in Greek for emphasis.

[4:1]  ²²⁸ tn Grk “from here.”

[4:1]  ²²⁹ tn Grk “in your members [i.e., parts of the body].”