Discovery BoxJames 2:5
Context2:5 Listen, my dear brothers and sisters! 1 Did not God choose the poor in the world to be rich in faith and heirs of the kingdom that he promised to those who love him?
Job 31:16-21
Context31:16 If I have refused to give the poor what they desired, 2
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 3 –
31:18 but from my youth I raised the orphan 4 like a father,
and from my mother’s womb 5
I guided the widow! 6
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 7
as he warmed himself with the fleece of my sheep, 8
31:21 if I have raised my hand 9 to vote against the orphan,
when I saw my support in the court, 10
Isaiah 58:7
Context58:7 I want you 11 to share your food with the hungry
and to provide shelter for homeless, oppressed people. 12
When you see someone naked, clothe him!
Don’t turn your back on your own flesh and blood! 13
Isaiah 58:10
Context58:10 You must 14 actively help the hungry
and feed the oppressed. 15
Then your light will dispel the darkness, 16
and your darkness will be transformed into noonday. 17
Ezekiel 18:7
Context18:7 does not oppress anyone, but gives the debtor back whatever was given in pledge, 18 does not commit robbery, 19 but gives his bread to the hungry and clothes the naked,
Matthew 25:35-40
Context25:35 For I was hungry and you gave me food, I was thirsty and you gave me something to drink, I was a stranger and you invited me in, 25:36 I was naked and you gave me clothing, I was sick and you took care of me, I was in prison and you visited me.’ 25:37 Then the righteous will answer him, 20 ‘Lord, when did we see you hungry and feed you, or thirsty and give you something to drink? 25:38 When 21 did we see you a stranger and invite you in, or naked and clothe you? 25:39 When 22 did we see you sick or in prison and visit you?’ 25:40 And the king will answer them, 23 ‘I tell you the truth, 24 just as you did it for one of the least of these brothers or sisters 25 of mine, you did it for me.’
Mark 14:7
Context14:7 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! 26
Luke 3:11
Context3:11 John 27 answered them, 28 “The person who has two tunics 29 must share with the person who has none, and the person who has food must do likewise.”
Acts 9:29
Context9:29 He was speaking and debating 30 with the Greek-speaking Jews, 31 but they were trying to kill him.
Hebrews 11:37
Context11:37 They were stoned, sawed apart, 32 murdered with the sword; they went about in sheepskins and goatskins; they were destitute, afflicted, ill-treated
[2:5] 1 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:2.
[31:16] 2 tn Heb “kept the poor from [their] desire.”
[31:17] 3 tn Heb “and an orphan did not eat from it.”
[31:18] 4 tn Heb “he grew up with me.” Several commentators have decided to change the pronoun to “I,” and make it causative.
[31:18] 5 tn The expression “from my mother’s womb” is obviously hyperbolic. It is a way of saying “all his life.”
[31:18] 6 tn Heb “I guided her,” referring to the widow mentioned in v. 16.
[31:20] 7 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] 8 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] 9 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] 10 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.
[58:7] 11 tn Heb “Is it not?” The rhetorical question here expects a positive answer, “It is!”
[58:7] 12 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] 13 tn Heb “and from your flesh do not hide yourself.”
[58:10] 14 tn Heb “if you.” See the note on “you must” in v. 9b.
[58:10] 15 tn Heb “If you furnish for the hungry [with] your being, and the appetite of the oppressed you satisfy.”
[58:10] 16 tn Heb “will rise in the darkness.”
[58:10] 17 tn Heb “and your darkness [will be] like noonday.”
[18:7] 18 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] 19 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]).
[25:37] 20 tn Grk “answer him, saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated.
[25:38] 21 tn Here δέ (de) has not been translated.
[25:39] 22 tn Here δέ (de) has not been translated.
[25:40] 23 tn Grk “answering, the king will say to them.” This is somewhat redundant and has been simplified in the translation.
[25:40] 24 tn Grk “Truly (ἀμήν, amhn), I say to you.”
[25:40] 25 tn Grk “brothers,” but the Greek word may be used for “brothers and sisters” (cf. BDAG 18 s.v. ἀδελφός 1, where considerable nonbiblical evidence for the plural ἀδελφοί [adelfoi] meaning “brothers and sisters” is cited). In this context Jesus is ultimately speaking of his “followers” (whether men or women, adults or children), but the familial connotation of “brothers and sisters” is also important to retain here.
[14:7] 26 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.
[3:11] 27 tn Grk “he”; the referent (John) has been specified in the translation for clarity.
[3:11] 28 tn Grk “Answering, he said to them.” This construction with passive participle and finite verb is pleonastic (redundant) and has been simplified in the translation to “answered them.”
[3:11] 29 tn Or “shirt” (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.
[9:29] 30 tn Or “arguing.” BDAG 954 s.v. συζητέω 2 gives “dispute, debate, argue…τινί ‘w. someone’” for συνεζήτει (sunezhtei).
[9:29] 31 tn Grk “the Hellenists,” but this descriptive term is largely unknown to the modern English reader. The translation “Greek-speaking Jews” attempts to convey something of who these were, but it was more than a matter of language spoken; it involved a degree of adoption of Greek culture as well.
[11:37] 32 tc The reading ἐπρίσθησαν (ejprisqhsan, “they were sawed apart”) is found in some important witnesses (Ì46 [D* twice reads ἐπίρσθησαν, “they were burned”?] pc syp sa Orpt Eus). Other
