2 Tawarikh 25:9

25:9 Amaziah asked the prophet: ¹  “But what should I do about the hundred talents of silver I paid the Israelite troops?” The prophet ²  replied, “The Lord is capable of giving you more than that.”

Mazmur 84:11

84:11 For the Lord God is our sovereign protector. ³ 

The Lord bestows favor ⁴  and honor;

he withholds no good thing from those who have integrity. ⁵ 

Amsal 3:9

3:9 Honor ⁶  the Lord from your wealth

and from the first fruits of all your crops; ⁷ 

Amsal 10:22

10:22 The blessing ⁸  from the Lord ⁹  makes a person rich, ¹⁰ 

and he adds no sorrow ¹¹  to ¹²  it.

Amsal 11:24

11:24 One person is generous ¹³  and yet grows more wealthy, ¹⁴ 

but another withholds more than he should ¹⁵  and comes to poverty. ¹⁶ 

Amsal 28:27

28:27 The one who gives to the poor will not lack, ¹⁷ 

but whoever shuts his eyes to them ¹⁸  will receive ¹⁹  many curses. ²⁰ 

Hagai 2:8

2:8 ‘The silver and gold will be mine,’ says the Lord who rules over all.

Maleakhi 3:10

3:10 “Bring the entire tithe into the storehouse ²¹  so that there may be food in my temple. Test me in this matter,” says the Lord who rules over all, “to see if I will not open for you the windows of heaven and pour out for you a blessing until there is no room for it all.

Filipi 4:18

4:18 For I have received everything, and I have plenty. I have all I need because I received from Epaphroditus what you sent – a fragrant offering, an acceptable sacrifice, very pleasing to God.

[25:9]  ¹ tn Heb “said to the man of God.”

[25:9]  ² tn Heb “man of God.”

[84:11]  ³ tn Heb “[is] a sun and a shield.” The epithet “sun,” though rarely used of Israel’s God in the OT, was a well-attested royal title in the ancient Near East. For several examples from Ugaritic texts, the Amarna letters, and Assyrian royal inscriptions, see R. B. Chisholm, “An Exegetical and Theological Study of Psalm 18/2 Samuel 22” (Th.D. diss., Dallas Theological Seminary, 1983), 131, n. 2.

[84:11]  ⁴ tn Or “grace.”

[84:11]  ⁵ tn Heb “he does not withhold good to those walking in integrity.”

[3:9]  ⁶ tn The imperative כַּבֵּד (kabbed, “honor”) functions as a command, instruction, counsel or exhortation. To honor God means to give him the rightful place of authority by rendering to him gifts of tribute. One way to acknowledge God in one’s ways (v. 6) is to honor him with one’s wealth (v. 9).

[3:9]  ⁷ tn Heb “produce.” The noun תְּבוּאָה (tÿvu’ah) has a two-fold range of meaning: (1) “product; yield” of the earth (= crops; harvest) and (2) “income; revenue” in general (BDB 100 s.v.). The imagery in vv. 9-10 is agricultural; however, all Israelites – not just farmers – were expected to give the best portion (= first fruits) of their income to Lord.

[10:22]  ⁸ tn The term בְּרָכָּה (bÿrakhah, “blessing”) refers to a gift, enrichment or endowment from the Lord.

[10:22]  ⁹ tn Heb “of the Lord.” The term יְהוָה (yÿhvah, “the Lord”) functions here as a genitive of source.

[10:22]  ¹⁰ tn Heb “makes rich” (so NASB); NAB “brings wealth.” The direct object “a person” does not appear in the Hebrew but is implied by the Hiphil verb; it is supplied in the translation.

[10:22]  ¹¹ tn Heb “toil.” The noun עֶצֶב (’etsev) has a basic two-fold range of meanings: (1) “toil; labor” which produces pain and sorrow, and (2) “pain; sorrow” which is the result of toil and labor (BDB 780 s.v.). This is the word used of the curse of “toil” in man’s labor (Gen 3:17) and the “pain” in the woman’s child-bearing (Gen 3:16). God’s blessing is pure and untarnished – it does not bring physical pain or emotional sorrow.

[10:22]  ¹² tn Heb “with.”

[11:24]  ¹³ tn Heb “There is one who scatters.” The participle מְפַזֵּר (mÿfazzer, “one who scatters”) refers to charity rather than farming or investments (and is thus a hypocatastasis). Cf. CEV “become rich by being generous”).

[11:24]  ¹⁴ tn Heb “increases.” The verb means that he grows even more wealthy. This is a paradox: Generosity determines prosperity in God’s economy.

[11:24]  ¹⁵ tn Heb “more than what is right.” This one is not giving enough, but saving for himself.

[11:24]  ¹⁶ tn Heb “comes to lack.” The person who withholds will come to the diminishing of his wealth. The verse uses hyperbole to teach that giving to charity does not make anyone poor, and neither does refusal to give ensure prosperity.

[28:27]  ¹⁷ sn The generous individual will be rewarded. He will not lack nor miss what he has given away to the poor.

[28:27]  ¹⁸ tn Heb “hides his eyes”; “to them” is supplied in the translation to indicate the link with the poor in the preceding line. Hiding or closing the eyes is a metonymy of cause or of adjunct, indicating a decision not to look on and thereby help the poor. It could also be taken as an implied comparison, i.e., not helping the poor is like closing the eyes to them.

[28:27]  ¹⁹ tn The term “receives” is not in the Hebrew text but is implied, and is supplied in the translation.

[28:27]  ²⁰ sn The text does not specify the nature or the source of the curses. It is natural to think that they would be given by the poor who are being mistreated and ignored. Far from being praised for their contributions to society, selfish, stingy people will be reviled for their heartless indifference.

[3:10]  ²¹ tn The Hebrew phrase בֵּית הָאוֹצָר (bet ha’otsar, here translated “storehouse”) refers to a kind of temple warehouse described more fully in Nehemiah (where the term לִשְׁכָּה גְדוֹלָה [lishkah gÿdolah, “great chamber”] is used) as a place for storing grain, frankincense, temple vessels, wine, and oil (Neh 13:5). Cf. TEV “to the Temple.”