Job 22:7-9

22:7 You gave the weary ¹  no water to drink

and from the hungry you withheld food.

22:8 Although you were a powerful man, ²  owning land, ³ 

an honored man ⁴  living on it, ⁵ 

22:9 you sent widows away empty-handed,

and the arms ⁶  of the orphans you crushed. ⁷ 

Proverbs 3:27-28

Wisdom Demonstrated in Relationships with People

3:27 Do not withhold good from those who need it, ⁸ 

when ⁹  you ¹⁰  have the ability ¹¹  to help. ¹² 

3:28 Do not say to your neighbor, “Go! Return tomorrow

and I will give it,” when ¹³  you have it with you at the time. ¹⁴ 

Matthew 14:15-16

14:15 When evening arrived, his disciples came to him saying, “This is an isolated place ¹⁵  and the hour is already late. Send the crowds away so that they can go into the villages and buy food for themselves.” 14:16 But he ¹⁶  replied, “They don’t need to go. You ¹⁷  give them something to eat.”

Matthew 15:32

The Feeding of the Four Thousand

15:32 Then Jesus called the ¹⁸  disciples and said, “I have compassion on the crowd, because they have already been here with me three days and they have nothing to eat. I don’t want to send them away hungry since they may faint on the way.”

Matthew 25:42-45

25:42 For I was hungry and you gave me nothing to eat, I was thirsty and you gave me nothing to drink. 25:43 I was a stranger and you did not receive me as a guest, naked and you did not clothe me, sick and in prison and you did not visit me.’ 25:44 Then they too will answer, ¹⁹  ‘Lord, when did we see you hungry or thirsty or a stranger or naked or sick or in prison, and did not give you whatever you needed?’ 25:45 Then he will answer them, ²⁰  ‘I tell you the truth, ²¹  just as you did not do it for one of the least of these, you did not do it for me.’

Romans 12:9

Conduct in Love

12:9 Love must be ²²  without hypocrisy. Abhor what is evil, cling to what is good.

Romans 12:2

12:2 Do not be conformed ²³  to this present world, ²⁴  but be transformed by the renewing of your mind, so that you may test and approve ²⁵  what is the will of God – what is good and well-pleasing and perfect.

Colossians 1:8

1:8 who also told us of your love in the Spirit.

Colossians 1:1

Salutation

1:1 From Paul, ²⁶  an apostle of Christ Jesus by the will of God, and Timothy our brother,

Colossians 3:16-18

3:16 Let the word of Christ ²⁷  dwell in you richly, teaching and exhorting one another with all wisdom, singing psalms, hymns, and spiritual songs, all with grace ²⁸  in your hearts to God. 3:17 And whatever you do in word or deed, do it all in the name of the Lord Jesus, giving thanks to God the Father through him.

Exhortation to Households

3:18 Wives, submit to your ²⁹  husbands, as is fitting in the Lord.

[22:7]  ¹ tn The term עָיֵף (’ayef) can be translated “weary,” “faint,” “exhausted,” or “tired.” Here it may refer to the fainting because of thirst – that would make a good parallel to the second part.

[22:8]  ² tn The idiom is “a man of arm” (= “powerful”; see Ps 10:15). This is in comparison to the next line, “man of face” (= “dignity; high rank”; see Isa 3:5).

[22:8]  ³ tn Heb “and a man of arm, to whom [was] land.” The line is in contrast to the preceding one, and so the vav here introduces a concessive clause.

[22:8]  ⁴ tn The expression is unusual: “the one lifted up of face.” This is the “honored one,” the one to whom the dignity will be given.

[22:8]  ⁵ tn Many commentators simply delete the verse or move it elsewhere. Most take it as a general reference to Job, perhaps in apposition to the preceding verse.

[22:9]  ⁶ tn The “arms of the orphans” are their helps or rights on which they depended for support.

[22:9]  ⁷ tn The verb in the text is Pual: יְדֻכָּא (yÿdukka’, “was [were] crushed”). GKC 388 §121.b would explain “arms” as the complement of a passive imperfect. But if that is too difficult, then a change to Piel imperfect, second person, will solve the difficulty. In its favor is the parallelism, the use of the second person all throughout the section, and the reading in all the versions. The versions may have simply assumed the easier reading, however.

[3:27]  ⁸ tn The MT has “from its possessors” and the LXX simply has “from the poor.” C. H. Toy (Proverbs [ICC], 77) suggests emending the text to read “neighbors” (changing בְּעָלָיו [be’alav] to רֵעֶיךָ, re’ekha) but that is gratuitous. The idea can be explained as being those who need to possess it, or as BDB 127 s.v. בַּעַל has it with an objective genitive, “the owner of it” = the one to whom it is due.

[3:27]  ⁹ tn The infinitive construct with preposition ב (bet) introduces a temporal clause: “when….”

[3:27]  ¹⁰ tc The form יָדֶיךָ (yadekha) is a Kethib/Qere reading. The Kethib is the dual יָדֶיךָ (“your hands”) and the Qere is the singular יָדְךָ (yadÿkha, “your hand”). Normally the Qere is preferred because it represents an alternate textual tradition that the Masoretes viewed as superior to the received text.

[3:27]  ¹¹ tn Heb “it is to the power of your hand.” This expression is idiomatic for “it is in your power” or “you have the ability” (Gen 31:29; Deut 28:23; Neh 5:5; Mic 2:1). The noun אֵל (’el) means “power” (BDB 43 s.v. 7), and יָד (yad, “hand”) is used figuratively to denote “ability” (BDB 390 s.v. 2). Several translations render this as “when it is in your power to do it” (KJV, RSV, NRSV, NASB) or “when it is in your power to act” (NIV). W. McKane suggests, “when it is in your power to confer it” (Proverbs [OTL], 215).

[3:27]  ¹² tn Heb “to do [it]” (cf. KJV, NASB, NRSV).

[3:28]  ¹³ tn Heb “and it is with you.” The prefixed vav introduces a circumstantial clause: “when …”

[3:28]  ¹⁴ tn The words “at the time” are not in the Hebrew text, but are supplied in the translation for clarity.

[14:15]  ¹⁵ tn Or “a desert” (meaning a deserted or desolate area with sparse vegetation).

[14:16]  ¹⁶ tc ‡ The majority of witnesses read ᾿Ιησοῦς (Ihsous, “Jesus”) here, perhaps to clarify the subject. Although only a few Greek mss, along with several versional witnesses (א* D Z^vid 579 1424 pc e k sy^s,c,p sa bo), lack the name of Jesus, the omission does not seem to be either accidental or malicious and is therefore judged to be most likely the original reading. Nevertheless, a decision is difficult. NA²⁷ has the word in brackets, indicating doubts as to its authenticity.

[14:16]  ¹⁷ tn Here the pronoun ὑμεῖς (Jumeis) is used, making “you” in the translation emphatic.

[15:32]  ¹⁸ tc ‡ Although the external evidence is not great (א W Θ 700 pc), the internal evidence for the omission of αὐτοῦ (autou, “his”) after “disciples” is fairly strong. The pronoun may have been added by way of clarification. NA²⁷, however, includes the pronoun, on the basis of the much stronger external evidence.

[25:44]  ¹⁹ tn Grk “Then they will answer, saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated.

[25:45]  ²⁰ tn Grk “answer them, saying.” The participle λέγων (legwn) is redundant in contemporary English and has not been translated.

[25:45]  ²¹ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[12:9]  ²² tn The verb “must be” is understood in the Greek text.

[12:2]  ²³ tn Although συσχηματίζεσθε (suschmatizesqe) could be either a passive or middle, the passive is more likely since it would otherwise have to be a direct middle (“conform yourselves”) and, as such, would be quite rare for NT Greek. It is very telling that being “conformed” to the present world is viewed as a passive notion, for it may suggest that it happens, in part, subconsciously. At the same time, the passive could well be a “permissive passive,” suggesting that there may be some consciousness of the conformity taking place. Most likely, it is a combination of both.

[12:2]  ²⁴ tn Grk “to this age.”

[12:2]  ²⁵ sn The verb translated test and approve (δοκιμάζω, dokimazw) carries the sense of “test with a positive outcome,” “test so as to approve.”

[1:1]  ²⁶ tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[3:16]  ²⁷ tc Since “the word of Christ” occurs nowhere else in the NT, two predictable variants arose: “word of God” and “word of the Lord.” Even though some of the witnesses for these variants are impressive (κυρίου [kuriou, “of the Lord”] in א* I 1175 pc bo; θεοῦ [qeou, “of God”] in A C* 33 104 323 945 al), the reading Χριστοῦ (Cristou, “of Christ”) is read by an excellent cross-section of witnesses (Ì⁴⁶ א² B C² D F G Ψ 075 1739 1881 Ï lat sa). On both internal and external grounds, Χριστοῦ is strongly preferred.

[3:16]  ²⁸ tn Grk “with grace”; “all” is supplied as it is implicitly related to all the previous instructions in the verse.

[3:18]  ²⁹ tn The article τοῖς (tois) with ἀνδράσιν (andrasin, “husbands”) has been translated as a possessive pronoun (“your”); see ExSyn 215.