Acts 2:44-45

2:44 All who believed were together and held ¹  everything in common, 2:45 and they began selling ²  their property ³  and possessions and distributing the proceeds ⁴  to everyone, as anyone had need.

Acts 4:34

4:34 For there was no one needy ⁵  among them, because those who were owners of land or houses were selling ⁶  them ⁷  and bringing the proceeds from the sales

Ecclesiastes 11:1-2

Ignorance of the Future Demands Diligence in the Present

11:1 Send ⁸  your grain ⁹  overseas, ¹⁰ 

for after many days you will get a return. ¹¹ 

11:2 Divide your merchandise ¹²  among seven or even eight ¹³  investments, ¹⁴ 

for you do not know ¹⁵  what calamity ¹⁶  may happen on earth.

Luke 12:29-33

12:29 So ¹⁷  do not be overly concerned about ¹⁸  what you will eat and what you will drink, and do not worry about such things. ¹⁹  12:30 For all the nations of the world pursue ²⁰  these things, and your Father knows that you need them. 12:31 Instead, pursue ²¹  his ²²  kingdom, ²³  and these things will be given to you as well.

12:32 “Do not be afraid, little flock, for your Father is well pleased ²⁴  to give you the kingdom. 12:33 Sell your possessions ²⁵  and give to the poor. ²⁶  Provide yourselves purses that do not wear out – a treasure in heaven ²⁷  that never decreases, ²⁸  where no thief approaches and no moth ²⁹  destroys.

Romans 15:25-27

15:25 But now I go to Jerusalem to minister to the saints. 15:26 For Macedonia and Achaia are pleased to make some contribution for the poor among the saints in Jerusalem. 15:27 For they were pleased to do this, and indeed they are indebted to the Jerusalem saints. ³⁰  For if the Gentiles have shared in their spiritual things, they are obligated also to minister to them in material things.

Romans 15:1

Exhortation for the Strong to Help the Weak

15:1 But we who are strong ought to bear with the failings of the weak, and not just please ourselves. ³¹ 

Colossians 1:5

1:5 Your faith and love have arisen ³²  from the hope laid up ³³  for you in heaven, which you have heard about in the message of truth, the gospel ³⁴ 

Colossians 1:1-2

Salutation

1:1 From Paul, ³⁵  an apostle of Christ Jesus by the will of God, and Timothy our brother, 1:2 to the saints, the faithful ³⁶  brothers and sisters ³⁷  in Christ, at Colossae. Grace and peace to you ³⁸  from God our Father! ³⁹ 

Colossians 1:1-2

Salutation

1:1 From Paul, ⁴⁰  an apostle of Christ Jesus by the will of God, and Timothy our brother, 1:2 to the saints, the faithful ⁴¹  brothers and sisters ⁴²  in Christ, at Colossae. Grace and peace to you ⁴³  from God our Father! ⁴⁴ 

Galatians 2:10

2:10 They requested ⁴⁵  only that we remember the poor, the very thing I also was eager to do.

Hebrews 13:5-6

13:5 Your conduct must be free from the love of money and you must be content with what you have, for he has said, “I will never leave you and I will never abandon you.” ⁴⁶  13:6 So we can say with confidence, “The Lord is my helper, and ⁴⁷  I will not be afraid. What can man do to me?” ⁴⁸ 

[2:44]  ¹ tn Grk “had.”

[2:45]  ² tn The imperfect verb has been translated as an ingressive (“began…”). Since in context this is a description of the beginning of the community of believers, it is more likely that these statements refer to the start of various activities and practices that the early church continued for some time.

[2:45]  ³ tn It is possible that the first term for property (κτήματα, kthmata) refers to real estate (as later usage seems to indicate) while the second term (ὑπάρξεις, Juparxeis) refers to possessions in general, but it may also be that the two terms are used together for emphasis, simply indicating that all kinds of possessions were being sold. However, if the first term is more specifically a reference to real estate, it foreshadows the incident with Ananias and Sapphira in Acts 5:1-11.

[2:45]  ⁴ tn Grk “distributing them” (αὐτά, auta). The referent (the proceeds of the sales) has been specified in the translation for clarity.

[4:34]  ⁵ tn Or “poor.”

[4:34]  ⁶ tn Grk “houses, selling them were bringing.” The participle πωλοῦντες (pwlounte") has been translated as a finite verb due to requirements of contemporary English style.

[4:34]  ⁷ tn The word “them” 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.

[11:1]  ⁸ 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]  ⁹ 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]  ¹⁰ 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]  ¹¹ tn Heb “find it.”

[11:2]  ¹² tn Heb “give a portion.”

[11:2]  ¹³ 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]  ¹⁴ 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]  ¹⁵ 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]  ¹⁶ tn The term רעה (lit. “evil”) refers to calamity (e.g., Eccl 5:13; 7:14; 9:12).

[12:29]  ¹⁷ tn Here καί (kai) has been translated as “so” to indicate a conclusion drawn from the previous illustrations.

[12:29]  ¹⁸ tn Grk “do not seek,” but this could be misunderstood to mean that people should make no attempt to obtain their food. The translation “do not be overly concerned” attempts to reflect the force of the original.

[12:29]  ¹⁹ tn The words “about such things” have been supplied to qualify the meaning; the phrase relates to obtaining food and drink mentioned in the previous clause.

[12:30]  ²⁰ tn Grk “seek.”

[12:31]  ²¹ tn Grk “seek,” but in the sense of the previous verses.

[12:31]  ²² tc Most mss (Ì⁴⁵ A D¹ Q W Θ 070 Ë^1,13 33 Ï lat sy) read τοῦ θεοῦ (tou qeou, “of God”) instead of αὐτοῦ (autou, “his”; found in א B D* L Ψ 579 892 pc co). But such a clarifying reading is suspect. αὐτοῦ is superior on both internal and external grounds. Ì⁷⁵ includes neither and as such would support the translation above since the article alone can often be translated as a possessive pronoun.

[12:31]  ²³ sn His (that is, God’s) kingdom is a major theme of Jesus. It is a realm in which Jesus rules and to which those who trust him belong. See Luke 6:20; 11:20; 17:20-21.

[12:32]  ²⁴ tn Or perhaps, “your Father chooses.”

[12:33]  ²⁵ sn The call to sell your possessions is a call to a lack of attachment to the earth and a generosity as a result.

[12:33]  ²⁶ tn Grk “give alms,” but this term is not in common use today.

[12:33]  ²⁷ tn Grk “in the heavens.”

[12:33]  ²⁸ tn Or “an unfailing treasure in heaven,” or “an inexhaustible treasure in heaven.”

[12:33]  ²⁹ tn The term σής (shs) refers to moths in general. It is specifically the larvae of moths that destroy clothing by eating holes in it (L&N 4.49; BDAG 922 s.v.). See Jas 5:2, which mentions “moth-eaten” clothing.

[15:27]  ³⁰ tn Grk “to them”; the referent (the Jerusalem saints) has been specified in the translation for clarity.

[15:1]  ³¹ tn Grk “and not please ourselves.” NT Greek negatives used in contrast like this are often not absolute, but relative: “not so much one as the other.”

[1:5]  ³² tn Col 1:3-8 form one long sentence in the Greek text and have been divided at the end of v. 4 and v. 6 and within v. 6 for clarity, in keeping with the tendency in contemporary English toward shorter sentences. Thus the phrase “Your faith and love have arisen from the hope” is literally “because of the hope.” The perfect tense “have arisen” was chosen in the English to reflect the fact that the recipients of the letter had acquired this hope at conversion in the past, but that it still remains and motivates them to trust in Christ and to love one another.

[1:5]  ³³ tn BDAG 113 s.v. ἀπόκειμαι 2 renders ἀποκειμένην (apokeimenhn) with the expression “reserved” in this verse.

[1:5]  ³⁴ tn The term “the gospel” (τοῦ εὐαγγελίου, tou euangeliou) is in apposition to “the word of truth” (τῷ λόγῳ τῆς ἀληθείας, tw logw th" alhqeia") as indicated in the translation.

[1:1]  ³⁵ 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]  ³⁶ 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]  ³⁷ 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]  ³⁸ tn Or “Grace to you and peace.”

[1:2]  ³⁹ 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.

[1:1]  ⁴⁰ 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]  ⁴¹ 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]  ⁴² 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]  ⁴³ tn Or “Grace to you and peace.”

[1:2]  ⁴⁴ 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.

[2:10]  ⁴⁵ tn Grk “only that we remember the poor”; the words “They requested” have been supplied from the context to make a complete English sentence.

[13:5]  ⁴⁶ sn A quotation from Deut 31:6, 8.

[13:6]  ⁴⁷ tc Some important mss (א* C* P 0285^vid 33 1175 1739 pc lat) lack καί (kai), but because the omission conforms to the wording of Ps 118:6 (117:6 LXX), it is suspect.

[13:6]  ⁴⁸ sn A quotation from Ps 118:6.