Deuteronomy 10:13

10:13 and to keep the Lord’s commandments and statutes that I am giving ¹  you today for your own good?

Job 35:7-8

35:7 If you are righteous, what do you give to God,

or what does he receive from your hand?

35:8 Your wickedness affects only ²  a person like yourself,

and your righteousness only other people. ³ 

Proverbs 9:12

9:12 If you are wise, you are wise to your own advantage, ⁴ 

but if you are a mocker, ⁵  you alone must ⁶  bear it. ⁷ 

Isaiah 3:10

3:10 Tell the innocent ⁸  it will go well with them, ⁹ 

for they will be rewarded for what they have done. ¹⁰ 

Jeremiah 32:39

32:39 I will give them a single-minded purpose to live in a way that always shows respect for me. They will want to do that for ¹¹  their own good and the good of the children who descend from them.

Matthew 6:33

6:33 But above all pursue his kingdom ¹²  and righteousness, and all these things will be given to you as well.

Romans 6:21-22

6:21 So what benefit ¹³  did you then reap ¹⁴  from those things that you are now ashamed of? For the end of those things is death. 6:22 But now, freed ¹⁵  from sin and enslaved to God, you have your benefit ¹⁶  leading to sanctification, and the end is eternal life.

[10:13]  ¹ tn Heb “commanding” (so NASB, NRSV). For stylistic reasons, to avoid redundancy, “giving” has been used in the translation.

[35:8]  ² tn The phrase “affects only” is supplied in the translation of this nominal sentence.

[35:8]  ³ tn Heb “and to [or for] a son of man, your righteousness.”

[9:12]  ⁴ tn The text simply has the preposition לְ (lamed) with a suffix; but this will be the use of the preposition classified as “interest,” either for advantage or disadvantage (R. J. Williams, Hebrew Syntax, 48-49, §271).

[9:12]  ⁵ tn The perfect tense is here in a conditional clause because of the conjunction following the first colon of the verse that begins with “if.” The perfect tense then lays down the antithetical condition – “if you mock,” or “if you are a mocker.”

[9:12]  ⁶ tn The use of the imperfect tense here could be the simple future tense (cf. NASB, NRSV “you…will bear it”), but the obligatory nuance is more appropriate – “you must bear it.” These words anticipate James’ warnings that the words we speak will haunt us through life (e.g., James 3:1-12).

[9:12]  ⁷ tc The LXX has an addition: “Forsake folly, that you may reign forever; and seek discretion and direct understanding in knowledge.”

[3:10]  ⁸ tn Or “the righteous” (KJV, NASB, NIV, TEV); NLT “those who are godly.”

[3:10]  ⁹ tn Heb “that it is good.”

[3:10]  ¹⁰ tn Heb “for the fruit of their deeds they will eat.”

[32:39]  ¹¹ tn Heb “I will give to them one heart and one way to [= in order that they may] fear me all the days for good to them.” The phrase “one heart” refers both to unanimity of will and accord (cf. 1 Chr 12:38 [12:39 HT]; 2 Chr 30:12) and to singleness of purpose or intent (cf. Ezek 11:19 and see BDB 525 s.v. ֵלב 4 where reference is made to “inclinations, resolutions, and determinations of the will”). The phrase “one way” refers to one way of life or conduct (cf. BDB 203 s.v. דֶּרֶךְ 6.a where reference is made to moral action and character), a way of life that is further qualified by the goal of showing “fear, reverence, respect” for the Lord. The Hebrew sentence has been broken up to avoid a long complex sentence in English which is contrary to contemporary English style. However, an attempt has been made to preserve all the connections of the original.

[6:33]  ¹² tc ‡ Most mss (L W Θ 0233 Ë^1,13 33 Ï lat sy mae) read τὴν βασιλείαν τοῦ θεοῦ καὶ τὴν δικαιοσύνην αὐτοῦ (thn basileian tou qeou kai thn dikaiosunhn aujtou, “the kingdom of God and his righteousness”) here, but the words “of God” are lacking in א B pc sa bo Eus. On the one hand, there is the possibility of accidental omission on the part of these Alexandrian witnesses, but it seems unlikely that the scribe’s eye would skip over both words (especially since τοῦ θεοῦ is bracketed by first declension nouns). Intrinsically, the author generally has a genitive modifier with βασιλεία – especially θεοῦ or οὐρανῶν (ouranwn) – but this argument cuts both ways: Although he might be expected to use such an adjunct here, scribes might also be familiar with his practice and would thus naturally insert it if it were missing in their copy of Matthew. Although a decision is difficult, the omission of τοῦ θεοῦ is considered most likely to be original. NA²⁷ includes the words in brackets, indicating doubt as to their authenticity.

[6:21]  ¹³ tn Grk “fruit.”

[6:21]  ¹⁴ tn Grk “have,” in a tense emphasizing their customary condition in the past.

[6:22]  ¹⁵ tn The two aorist participles translated “freed” and “enslaved” are causal in force; their full force is something like “But now, since you have become freed from sin and since you have become enslaved to God….”

[6:22]  ¹⁶ tn Grk “fruit.”