Proverbs 20:6

20:6 Many people profess their loyalty, ¹ 

but a faithful person ²  – who can find? ³ 

Proverbs 20:1

20:1 Wine ⁴  is a mocker ⁵  and strong drink is a brawler;

whoever goes astray by them is not wise. ⁶ 

Proverbs 22:14

22:14 The mouth ⁷  of an adulteress is like ⁸  a deep pit; ⁹ 

the one against whom the Lord is angry ¹⁰  will fall into it. ¹¹ 

Nehemiah 7:2

7:2 I then put in charge over Jerusalem ¹²  my brother Hanani and Hananiah ¹³  the chief of the citadel, for he was a faithful man and feared God more than many do.

Psalms 101:6

101:6 I will favor the honest people of the land, ¹⁴ 

and allow them to live with me. ¹⁵ 

Those who walk in the way of integrity will attend me. ¹⁶ 

Psalms 112:4-9

112:4 In the darkness a light ¹⁷  shines for the godly,

for each one who is merciful, compassionate, and just. ¹⁸ 

112:5 It goes well for the one ¹⁹  who generously lends money,

and conducts his business honestly. ²⁰ 

112:6 For he will never be upended;

others will always remember one who is just. ²¹ 

112:7 He does not fear bad news.

He ²²  is confident; he trusts ²³  in the Lord.

112:8 His resolve ²⁴  is firm; he will not succumb to fear

before he looks in triumph on his enemies.

112:9 He generously gives ²⁵  to the needy;

his integrity endures. ²⁶ 

He will be vindicated and honored. ²⁷ 

Luke 12:42

12:42 The Lord replied, ²⁸  “Who then is the faithful and wise manager, ²⁹  whom the master puts in charge of his household servants, ³⁰  to give them their allowance of food at the proper time?

Luke 16:1

The Parable of the Clever Steward

16:1 Jesus ³¹  also said to the disciples, “There was a rich man who was informed of accusations ³²  that his manager ³³  was wasting ³⁴  his assets.

Luke 16:10-12

16:10 “The one who is faithful in a very little ³⁵  is also faithful in much, and the one who is dishonest in a very little is also dishonest in much. 16:11 If then you haven’t been trustworthy ³⁶  in handling worldly wealth, ³⁷  who will entrust you with the true riches? ³⁸  16:12 And if you haven’t been trustworthy ³⁹  with someone else’s property, ⁴⁰  who will give you your own ⁴¹ ?

Luke 16:1

The Parable of the Clever Steward

16:1 Jesus ⁴²  also said to the disciples, “There was a rich man who was informed of accusations ⁴³  that his manager ⁴⁴  was wasting ⁴⁵  his assets.

Colossians 4:2-5

Exhortation to Pray for the Success of Paul’s Mission

4:2 Be devoted to prayer, keeping alert in it with thanksgiving. 4:3 At the same time pray ⁴⁶  for us too, that ⁴⁷  God may open a door for the message ⁴⁸  so that we may proclaim ⁴⁹  the mystery of Christ, for which I am in chains. ⁵⁰  4:4 Pray that I may make it known as I should. ⁵¹  4:5 Conduct yourselves ⁵²  with wisdom toward outsiders, making the most of the opportunities.

Revelation 2:10

2:10 Do not be afraid of the things you are about to suffer. The devil is about to have some of you thrown ⁵³  into prison so you may be tested, ⁵⁴  and you will experience suffering ⁵⁵  for ten days. Remain faithful even to the point of death, and I will give you the crown that is life itself. ⁵⁶ 

Revelation 2:13

2:13 ‘I know ⁵⁷  where you live – where Satan’s throne is. Yet ⁵⁸  you continue to cling ⁵⁹  to my name and you have not denied your ⁶⁰  faith in me, ⁶¹  even in the days of Antipas, my faithful witness, ⁶²  who was killed in your city ⁶³  where Satan lives.

[20:6]  ¹ tn Heb “many a man calls/proclaims a man of his loyal love.” The Syriac and Tg. Prov 20:6 render the verb as passive: “many are called kind.” Other suggestions include: “most men meet people who will do them occasional kindnesses” (RSV); “many men profess friendship” (C. H. Toy, Proverbs [ICC], 384); “many men invite only the one who has shown them kindness.” The simplest interpretation in this context is “many proclaim [themselves to be] a kind person (= a loyal friend).” The contrast is between many who claim to be loyal friends and the one who actually proves to be faithful.

[20:6]  ² tn The shift to the expression “a man of faithfulness[es]” in the second line indicates that of all those who claim to show faithful love, it is rare to find one who is truly reliable (as the word אֱמוּנִים [’emunim] indicates clearly); cf. NAB, NRSV “one worthy of trust.”

[20:6]  ³ sn The point of the rhetorical question is that a truly faithful friend is very difficult to find.

[20:1]  ⁴ sn The drinks are wine and barley beer (e.g., Lev 10:9; Deut 14:26; Isa 28:7). These terms here could be understood as personifications, but better as metonymies for those who drink wine and beer. The inebriated person mocks and brawls.

[20:1]  ⁵ tn The two participles לֵץ (lets, “mocker”) and הֹמֶה (homeh, “brawler”) are substantives; they function as predicates in the sentence. Excessive use of intoxicants excites the drinker to boisterous behavior and aggressive attitudes – it turns them into mockers and brawlers.

[20:1]  ⁶ sn The proverb does not prohibit the use of wine or beer; in fact, strong drink was used at festivals and celebrations. But intoxication was considered out of bounds for a member of the covenant community (e.g., 23:20-21, 29-35; 31:4-7). To be led astray by their use is not wise.

[22:14]  ⁷ sn The word “mouth” is a metonymy of cause; it refers to the seductive speech of the strange woman (e.g., 2:16-22; and chs. 5, 7).

[22:14]  ⁸ 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.

[22:14]  ⁹ sn The point of the metaphor is that what the adulteress says is like a deep pit. The pit is like the hunter’s snare; it is a trap that is difficult to escape. So to succumb to the adulteress – or to any other folly this represents – is to get oneself into a difficulty that has no easy escape.

[22:14]  ¹⁰ tn Heb “the one who is cursed by the Lord” (cf. NASB). The construction uses the passive participle in construct with Yahweh. The “Lord” is genitive of agency after the passive form. The verb means “be indignant, express indignation.” So it is talking about one against whom the Lord is angry.

[22:14]  ¹¹ tn Heb “will fall there.” The “falling” could refer to the curse itself or to the result of the curse.

[7:2]  ¹⁰ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[7:2]  ¹¹ tn Some have suggested that “Hananiah” is another name for Hanani, Nehemiah’s brother, so that only one individual is mentioned here. However, the third person plural in v. 3 indicates two people are in view.

[101:6]  ¹³ tn Heb “my eyes [are] on the faithful of the land.”

[101:6]  ¹⁴ tn The Hebrew text simply reads, “in order to live with me.”

[101:6]  ¹⁵ tn Heb “one who walks in the way of integrity, he will minister to me.”

[112:4]  ¹⁶ tn In this context “light” symbolizes divine blessing in its various forms (see v. 2), including material prosperity and stability.

[112:4]  ¹⁷ tn Heb “merciful and compassionate and just.” The Hebrew text has three singular adjectives, which are probably substantival and in apposition to the “godly” (which is plural, however). By switching to the singular, the psalmist focuses on each individual member of the group known as the “godly.” Note how vv. 5-9, like vv. 1-2a, use the singular to describe the representative godly individual who typifies the whole group.

[112:5]  ¹⁹ tn Heb “man.”

[112:5]  ²⁰ tn Heb “he sustains his matters with justice.”

[112:6]  ²² tn Heb “for an eternal memorial a just [one] will be.”

[112:7]  ²⁵ tn Heb “his heart,” viewed here as the seat of the volition and emotions (see Ps 108:1).

[112:7]  ²⁶ tn The passive participle בָּטֻחַ [בָּטוּחַ] (batuakh [batuakh]) expresses a state that results from the subject’s action. See Isa 26:3.

[112:8]  ²⁸ tn Heb “his heart,” viewed here as the seat of the volition.

[112:9]  ³¹ tn Heb “he scatters, he gives.”

[112:9]  ³² tn Heb “stands forever.”

[112:9]  ³³ tn Heb “his horn will be lifted up in honor.” The horn of an ox underlies the metaphor (see Deut 33:17; 1 Kgs 22:11; Ps 92:10). The horn of the wild ox is frequently a metaphor for military strength; the idiom “exalt/lift up the horn” signifies military victory (see 1 Sam 2:10; Pss 89:17, 24; 92:10; Lam 2:17).

[12:42]  ³⁴ tn Grk “And the Lord said.” Here καί (kai) has not been translated because of differences between Greek and English style.

[12:42]  ³⁵ tn Or “administrator,” “steward” (L&N 37.39).

[12:42]  ³⁶ tn This term, θεραπεία (qerapeia), describes the group of servants working in a particular household (L&N 46.6).

[16:1]  ³⁷ tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.

[16:1]  ³⁸ tn These are not formal legal charges, but reports from friends, acquaintances, etc.; Grk “A certain man was rich who had a manager, and this one was reported to him as wasting his property.”

[16:1]  ³⁹ sn His manager was the steward in charge of managing the house. He could have been a slave trained for the role.

[16:1]  ⁴⁰ tn Or “squandering.” This verb is graphic; it means to scatter (L&N 57.151).

[16:10]  ⁴⁰ sn The point of the statement faithful in a very little is that character is shown in how little things are treated.

[16:11]  ⁴³ tn Or “faithful.”

[16:11]  ⁴⁴ tn Grk “the unrighteous mammon.” See the note on the phrase “worldly wealth” in v. 9.

[16:11]  ⁴⁵ sn Entrust you with the true riches is a reference to future service for God. The idea is like 1 Cor 9:11, except there the imagery is reversed.

[16:12]  ⁴⁶ tn Or “faithful.”

[16:12]  ⁴⁷ tn Grk “have not been faithful with what is another’s.”

[16:12]  ⁴⁸ tn Grk “what is your own.”

[16:1]  ⁴⁹ tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.

[16:1]  ⁵⁰ tn These are not formal legal charges, but reports from friends, acquaintances, etc.; Grk “A certain man was rich who had a manager, and this one was reported to him as wasting his property.”

[16:1]  ⁵¹ sn His manager was the steward in charge of managing the house. He could have been a slave trained for the role.

[16:1]  ⁵² tn Or “squandering.” This verb is graphic; it means to scatter (L&N 57.151).

[4:3]  ⁵² tn Though προσευχόμενοι (proseucomenoi) is an adverbial participle related to the previous imperative, προσκαρτερεῖτε (proskartereite), it is here translated as an independent clause due to requirements of contemporary English style.

[4:3]  ⁵³ tn The ἵνα (Jina) clause has been rendered as substantival here, indicating the content of the prayer rather than the purpose for it. These two ideas are very similar and difficult to differentiate in this passage, but the conjunction ἵνα following a verb of praying is generally regarded as giving the content of the prayer.

[4:3]  ⁵⁴ tn Grk “that God may open for us a door of the word to speak the mystery of Christ.” The construction in Greek is somewhat awkward in this clause. The translation attempts to simplify this structure somewhat and yet communicate exactly what Paul is asking for.

[4:3]  ⁵⁵ tn Or “so that we may speak.”

[4:3]  ⁵⁶ tn Or “in prison.”

[4:4]  ⁵⁵ tn The phrase begins with the ἵνα (Jina) clause and is subordinate to the imperative προσκαρτερεῖτε (proskartereite) in v. 2. The reference to the idea that Paul must make it known indicates that this clause is probably best viewed as purpose and not content, like the ἵνα of v. 3. It is the second purpose stated in the context; the first is expressed through the infinitive λαλῆσαι (lalhsai) in v. 3. The term “pray” at the beginning of the sentence is intended to pick up the imperative of v. 3.

[4:5]  ⁵⁸ tn Grk “walk.” The verb περιπατέω (peripatew) is a common NT idiom for one’s lifestyle, behavior, or manner of conduct (L&N 41.11).

[2:10]  ⁶¹ tn Grk “is about to throw some of you,” but the force is causative in context.

[2:10]  ⁶² tn Or “tempted.”

[2:10]  ⁶³ tn Or “experience persecution,” “will be in distress” (see L&N 22.2).

[2:10]  ⁶⁴ tn Grk “crown of life,” with the genitive “of life” (τῆς ζωῆς, th" zwh") functioning in apposition to “crown” (στέφανον, stefanon): “the crown that consists of life.”

[2:13]  ⁶⁴ tc The shorter reading adopted here has superior ms support (א A C P 2053 al latt co), while the inclusion of “your works and” (τὰ ἔργα σου καί, ta erga sou kai) before “where you reside” is supported by the Byzantine witnesses and is evidently a secondary attempt to harmonize the passage with 2:2, 19; 3:1, 8, 15.

[2:13]  ⁶⁵ tn Here καί (kai) has been translated as “Yet” to indicate the contrast between their location and their faithful behavior.

[2:13]  ⁶⁶ tn The present indicative verb κρατεῖς (kratei") has been translated as a progressive present.

[2:13]  ⁶⁷ tn Grk “the faith”; here the Greek article is used as a possessive pronoun (ExSyn 215).

[2:13]  ⁶⁸ tn Grk “the faith of me” (τὴν πίστιν μου, thn pistin mou) with the genitive “of me” (μου) functioning objectively.

[2:13]  ⁶⁹ tn Or “martyr.” The Greek word μάρτυς can mean either “witness” or “martyr.”

[2:13]  ⁷⁰ tn Grk “killed among you.” The term “city” does not occur in the Greek text of course, but the expression παρ᾿ ὑμῖν, ὅπου ὁ σατανᾶς κατοικεῖ (par’ Jumin, {opou Jo satana" katoikei) seems to indicate that this is what is meant. See G. B. Caird, Revelation (HNTC), 36-38.