Genesis 26:12-14

26:12 When Isaac planted in that land, he reaped in the same year a hundred times what he had sown, ¹  because the Lord blessed him. ²  26:13 The man became wealthy. ³  His influence continued to grow ⁴  until he became very prominent. 26:14 He had ⁵  so many sheep ⁶  and cattle ⁷  and such a great household of servants that the Philistines became jealous ⁸  of him.

Genesis 41:47-49

41:47 During the seven years of abundance the land produced large, bountiful harvests. ⁹  41:48 Joseph ¹⁰  collected all the excess food ¹¹  in the land of Egypt during the seven years and stored it in the cities. ¹²  In every city he put the food gathered from the fields around it. 41:49 Joseph stored up a vast amount of grain, like the sand of the sea, ¹³  until he stopped measuring it because it was impossible to measure.

Job 12:6

12:6 But ¹⁴  the tents of robbers are peaceful,

and those who provoke God are confident ¹⁵  –

who carry their god in their hands. ¹⁶ 

Psalms 73:3

73:3 For I envied those who are proud,

as I observed ¹⁷  the prosperity ¹⁸  of the wicked.

Psalms 73:12

73:12 Take a good look! This is what the wicked are like, ¹⁹ 

those who always have it so easy and get richer and richer. ²⁰ 

Hosea 2:8

Agricultural Fertility Withdrawn from Israel

2:8 Yet ²¹  until now ²²  she has refused to acknowledge ²³  that I ²⁴  was the one

who gave her the grain, the new wine, and the olive oil;

and that it was I who ²⁵  lavished on her the silver and gold –

which they ²⁶  used in worshiping Baal! ²⁷ 

Matthew 5:45

5:45 so that you may be like ²⁸  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.

Acts 14:17

14:17 yet he did not leave himself without a witness by doing good, ²⁹  by giving you rain from heaven ³⁰  and fruitful seasons, satisfying you ³¹  with food and your hearts with joy.” ³² 

[26:12]  ¹ tn Heb “a hundredfold.”

[26:12]  ² tn This final clause explains why Isaac had such a bountiful harvest.

[26:13]  ³ tn Heb “great.” In this context the statement refers primarily to Isaac’s material wealth, although reputation and influence are included.

[26:13]  ⁴ tn Heb “and he went, going and becoming great.” The construction stresses that his growth in possessions and power continued steadily.

[26:14]  ⁵ tn Heb “and there was to him.”

[26:14]  ⁶ tn Heb “possessions of sheep.”

[26:14]  ⁷ tn Heb “possessions of cattle.”

[26:14]  ⁸ tn The Hebrew verb translated “became jealous” refers here to intense jealousy or envy that leads to hostile action (see v. 15).

[41:47]  ⁹ tn Heb “brought forth by handfuls.”

[41:48]  ¹⁰ tn Heb “he”; the referent (Joseph) has been specified in the translation for clarity.

[41:48]  ¹¹ tn Heb “all the food.”

[41:48]  ¹² tn Heb “of the seven years which were in the land of Egypt and placed food in the cities.”

[41:49]  ¹³ tn Heb “and Joseph gathered grain like the sand of the sea, multiplying much.” To emphasize the vast amount of grain he stored up, the Hebrew text modifies the verb “gathered” with an infinitive absolute and an adverb.

[12:6]  ¹⁴ tn The verse gives the other side of the coin now, the fact that the wicked prosper.

[12:6]  ¹⁵ tn The plural is used to suggest the supreme degree of arrogant confidence (E. Dhorme, Job, 171).

[12:6]  ¹⁶ sn The line is perhaps best understood as describing one who thinks he is invested with the power of God.

[73:3]  ¹⁷ tn The imperfect verbal form here depicts the action as continuing in a past time frame.

[73:3]  ¹⁸ tn Heb “peace” (שָׁלוֹם, shalom).

[73:12]  ¹⁹ tn Heb “Look, these [are] the wicked.”

[73:12]  ²⁰ tn Heb “the ones who are always at ease [who] increase wealth.”

[2:8]  ²¹ tn Or “For” (so KJV, NASB); or “But” (so NCV).

[2:8]  ²² tn The phrase “until now” does not appear in the Hebrew text, but is supplied in the translation for the sake of clarity and smoothness.

[2:8]  ²³ tn Heb “she does not know” (so NASB, NCV); or “she does not acknowledge.”

[2:8]  ²⁴ tn The 1st person common singular independent personal pronoun אָנֹכִי (’anokhi, “I”) is emphatic, since the subject of this verbal clause is already explicit in the verb נָתַתִּי (natatti, Qal perfect 1st person common singular: “I gave”).

[2:8]  ²⁵ tn The phrase “that it was I who” does not appear in the Hebrew text here, but is supplied in the translation for the sake of clarity.

[2:8]  ²⁶ sn The third person plural here is an obvious reference to the Israelites who had been unfaithful to the Lord in spite of all that he had done for them. To maintain the imagery of Israel as the prostitute, a third person feminine singular would be called for; in the interest of literary consistency this has been supplied in some English translations (e.g., NCV, TEV, CEV, NLT).

[2:8]  ²⁷ tn Heb “for Baal” (so NAB, NIV, NRSV); cf. TEV “in the worship of Baal.”

[5:45]  ²⁸ 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.

[14:17]  ²⁹ tn The participle ἀγαθουργῶν (agaqourgwn) is regarded as indicating means here, parallel to the following participles διδούς (didou") and ἐμπιπλῶν (empiplwn). This is the easiest way to understand the Greek structure. Semantically, the first participle is a general statement, followed by two participles giving specific examples of doing good.

[14:17]  ³⁰ tn Or “from the sky” (the same Greek word means both “heaven” and “sky”).

[14:17]  ³¹ tn Grk “satisfying [filling] your hearts with food and joy.” This is an idiomatic expression; it strikes the English reader as strange to speak of “filling one’s heart with food.” Thus the additional direct object “you” has been supplied, separating the two expressions somewhat: “satisfying you with food and your hearts with joy.”

[14:17]  ³² sn God’s general sovereignty and gracious care in the creation are the way Paul introduces the theme of the goodness of God. He was trying to establish monotheism here. It is an OT theme (Gen 8:22; Ps 4:7; 145:15-16; 147:8-9; Isa 25:6; Jer 5:24) which also appears in the NT (Luke 12:22-34).