Judges 17:2

17:2 He said to his mother, “You know ¹  the eleven hundred pieces of silver which were stolen ²  from you, about which I heard you pronounce a curse? Look here, I have the silver. I stole ³  it, but now I am giving it back to you.” ⁴  His mother said, “May the Lord reward ⁵  you, my son!”

Genesis 33:16

33:16 So that same day Esau made his way back ⁶  to Seir.

Numbers 22:17-18

22:17 For I will honor you greatly, ⁷  and whatever you tell me I will do. So come, put a curse on this nation for me.’”

22:18 Balaam replied ⁸  to the servants of Balak, “Even if Balak would give me his palace full of silver and gold, I could not transgress the commandment ⁹  of the Lord my God ¹⁰  to do less or more.

Micah 7:3

7:3 They are determined to be experts at doing evil; ¹¹ 

government officials and judges take bribes, ¹² 

prominent men make demands,

and they all do what is necessary to satisfy them. ¹³ 

Matthew 26:15

26:15 and said, “What will you give me to betray him into your hands?” ¹⁴  So they set out thirty silver coins for him.

Matthew 26:1

The Plot Against Jesus

26:1 When ¹⁵  Jesus had finished saying all these things, he told his disciples,

Matthew 6:9-10

6:9 So pray this way: ¹⁶ 

Our Father ¹⁷  in heaven, may your name be honored, ¹⁸ 

6:10 may your kingdom come, ¹⁹ 

may your will be done on earth as it is in heaven.

[17:2]  ¹ tn The words “You know” are supplied in the translation for clarification.

[17:2]  ² tn Heb “taken.”

[17:2]  ³ tn Heb “took.”

[17:2]  ⁴ tn In the Hebrew text the statement, “but now I am giving it back to you,” appears at the end of v. 3 and is spoken by the mother. But v. 4 indicates that she did not give the money back to her son. Unless the statement is spoken by the woman to the LORD, it appears to be misplaced and fits much better in v. 2. It may have been accidentally omitted from a manuscript, written in the margin, and then later inserted in the wrong place in another manuscript.

[17:2]  ⁵ tn Traditionally, “bless.”

[33:16]  ⁶ tn Heb “returned on his way.”

[22:17]  ⁷ tn The construction uses the Piel infinitive כַּבֵּד (kabbed) to intensify the verb, which is the Piel imperfect/cohortative אֲכַבֶּדְךָ (’akhabbedkha). The great honor could have been wealth, prestige, or position.

[22:18]  ⁸ tn Heb “answered and said.”

[22:18]  ⁹ tn Heb “mouth.”

[22:18]  ¹⁰ sn In the light of subsequent events one should not take too seriously that Balaam referred to Yahweh as his God. He is referring properly to the deity for which he is acting as the agent.

[7:3]  ¹¹ tn Heb “upon evil [are their] hands to do [it] well.”

[7:3]  ¹² tn Heb “the official asks – and the judge – for a bribe.”

[7:3]  ¹³ tn More literally, “the great one announces what his appetite desires and they weave it together.” Apparently this means that subordinates plot and maneuver to make sure the prominent man’s desires materialize.

[26:15]  ¹⁴ tn Grk “What will you give to me, and I will betray him to you?”

[26:1]  ¹⁵ tn Grk “And it happened when.” The introductory phrase καὶ ἐγένετο (kai egeneto, “it happened that”) is redundant in contemporary English and has not been translated.

[6:9]  ¹⁶ sn Pray this way. What follows, although traditionally known as the Lord’s prayer, is really the disciples’ prayer. It represents how they are to approach God, by acknowledging his uniqueness and their need for his provision and protection.

[6:9]  ¹⁷ sn God is addressed in terms of intimacy (Father). The original Semitic term here was probably Abba. The term is a little unusual in a personal prayer, especially as it lacks qualification. It is not the exact equivalent of “daddy” (as is sometimes popularly suggested), but it does suggest a close, familial relationship.

[6:9]  ¹⁸ tn Grk “hallowed be your name.”

[6:10]  ¹⁹ sn Your kingdom come represents the hope for the full manifestation of God’s promised rule.