Proverbs 11:30

11:30 The fruit of the righteous is like ¹  a tree producing life, ² 

and the one who wins souls ³  is wise. ⁴ 

Isaiah 3:10-11

3:10 Tell the innocent ⁵  it will go well with them, ⁶ 

for they will be rewarded for what they have done. ⁷ 

3:11 Too bad for the wicked sinners!

For they will get exactly what they deserve. ⁸ 

John 6:27

6:27 Do not work for the food that disappears, ⁹  but for the food that remains to eternal life – the food ¹⁰  which the Son of Man will give to you. For God the Father has put his seal of approval on him.” ¹¹ 

John 6:1

The Feeding of the Five Thousand

6:1 After this ¹²  Jesus went away to the other side of the Sea of Galilee (also called the Sea of Tiberias). ¹³ 

Colossians 1:1

Salutation

1:1 From Paul, ¹⁴  an apostle of Christ Jesus by the will of God, and Timothy our brother,

Galatians 6:7-9

6:7 Do not be deceived. God will not be made a fool. ¹⁵  For a person ¹⁶  will reap what he sows, 6:8 because the person who sows to his own flesh ¹⁷  will reap corruption ¹⁸  from the flesh, ¹⁹  but the one who sows to the Spirit will reap eternal life from the Spirit. 6:9 So we must not grow weary ²⁰  in doing good, for in due time we will reap, if we do not give up. ²¹ 

Hebrews 6:10

6:10 For God is not unjust so as to forget your work and the love you have demonstrated for his name, in having served and continuing to serve the saints.

[11:30]  ¹ tn The comparative “like” does not appear in the Hebrew text, but is implied by the metaphor; it is supplied for the sake of clarity.

[11:30]  ² tn Heb “tree of life” (so KJV, NAB, NIV, NRSV). The noun חַיִּים (khayyim, “life”) is genitive of product. What the righteous produce (“fruit”) is like a tree of life – a long and healthy life as well as a life-giving influence and provision for others.

[11:30]  ³ tc The Leningrad Codex mistakenly vocalized ש (sin or shin) as שׂ (sin) instead of שׁ (shin) in the term נְפָשׂוֹת (nefashot) which is vocalized as נְפָשׁוֹת (nefasot, “souls”) in the other medieval Hebrew mss and early printed editions of the Masoretic Text.

[11:30]  ⁴ tc The MT reads חָכָם (khakham, “wise”) and seems to refer to capturing (לָקַח, laqakh; “to lay hold of; to seize; to capture”) people with influential ideas (e.g., 2 Sam 15:6). An alternate textual tradition reads חָמָס (khamas) “violent” (reflected in the LXX and Syriac) and refers to taking away lives: “but the one who takes away lives (= kills people) is violent” (cf. NAB, NRSV, TEV). The textual variant was caused by orthographic confusion of ס (samek) and כ (kaf), and metathesis of מ (mem) between the 2nd and 3rd consonants. If the parallelism is synonymous, the MT reading fits; if the parallelism is antithetical, the alternate tradition fits. See D. C. Snell, “‘Taking Souls’ in Proverbs 11:30,” VT 33 (1083): 362-65.

[3:10]  ⁵ tn Or “the righteous” (KJV, NASB, NIV, TEV); NLT “those who are godly.”

[3:10]  ⁶ tn Heb “that it is good.”

[3:10]  ⁷ tn Heb “for the fruit of their deeds they will eat.”

[3:11]  ⁸ tn Heb “for the work of his hands will be done to him.”

[6:27]  ⁹ tn Or “perishes” (this might refer to spoiling, but is more focused on the temporary nature of this kind of food).

[6:27]  ¹⁰ tn The referent (the food) has been specified for clarity by repeating the word “food” from the previous clause.

[6:27]  ¹¹ tn Grk “on this one.”

[6:1]  ¹² tn Again, μετὰ ταῦτα (meta tauta) is a vague temporal reference. How Jesus got from Jerusalem to Galilee is not explained, which has led many scholars (e.g., Bernard, Bultmann, and Schnackenburg) to posit either editorial redaction or some sort of rearrangement or dislocation of material (such as reversing the order of chaps. 5 and 6, for example). Such a rearrangement of the material would give a simple and consistent connection of events, but in the absence of all external evidence it does not seem to be supportable. R. E. Brown (John [AB], 1:236) says that such an arrangement is attractive in some ways but not compelling, and that no rearrangement can solve all the geographical and chronological problems in John.

[6:1]  ¹³ sn This is a parenthetical note by the author. Only John in the New Testament refers to the Sea of Galilee by the name Sea of Tiberias (see also John 21:1), but this is correct local usage. In the mid-20’s Herod completed the building of the town of Tiberias on the southwestern shore of the lake; after this time the name came into use for the lake itself.

[1:1]  ¹⁴ tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[6:7]  ¹⁵ tn Or “is not mocked,” “will not be ridiculed” (L&N 33.409). BDAG 660 s.v. μυκτηρίζω has “of God οὐ μ. he is not to be mocked, treated w. contempt, perh. outwitted Gal 6:7.”

[6:7]  ¹⁶ tn Here ἄνθρωπος (anqrwpo") is used in a generic sense, referring to both men and women.

[6:8]  ¹⁷ tn BDAG 915 s.v. σάρξ 2.c.α states: “In Paul’s thought esp., all parts of the body constitute a totality known as σ. or flesh, which is dominated by sin to such a degree that wherever flesh is, all forms of sin are likew. present, and no good thing can live in the σάρξ…Gal 5:13, 24;…Opp. τὸ πνεῦμα…Gal 3:3; 5:16, 17ab; 6:8ab.”

[6:8]  ¹⁸ tn Or “destruction.”

[6:8]  ¹⁹ tn See the note on the previous occurrence of the word “flesh” in this verse.

[6:9]  ²⁰ tn Or “not become discouraged,” “not lose heart” (L&N 25.288).

[6:9]  ²¹ tn Or “if we do not become extremely weary,” “if we do not give out,” “if we do not faint from exhaustion” (L&N 23.79).