2 Korintus 8:12

8:12 For if the eagerness is present, the gift itself ¹  is acceptable according to whatever one has, not according to what he does not have.

2 Korintus 8:16-17

The Mission of Titus

8:16 But thanks be to God who put in the heart of Titus the same devotion ²  I have for you, 8:17 because he not only accepted our request, but since he was very eager, ³  he is coming ⁴  to you of his own accord. ⁵ 

Keluaran 35:5

35:5 ‘Take ⁶  an offering for the Lord. Let everyone who has a willing heart ⁷  bring ⁸  an offering to the Lord: ⁹  gold, silver, bronze,

Keluaran 35:21-22

35:21 Everyone ¹⁰  whose heart stirred him to action ¹¹  and everyone whose spirit was willing ¹²  came and brought the offering for the Lord for the work of the tent of meeting, for all its service, and for the holy garments. ¹³  35:22 They came, men and women alike, ¹⁴  all who had willing hearts. They brought brooches, earrings, rings and ornaments, all kinds of gold jewelry, ¹⁵  and everyone came who waved ¹⁶  a wave offering of gold to the Lord.

Keluaran 35:29

35:29 The Israelites brought a freewill offering to the Lord, every man and woman whose heart was willing to bring materials for all the work that the Lord through ¹⁷  Moses had commanded them ¹⁸  to do.

Keluaran 35:1

Sabbath Regulations

35:1 Moses assembled the whole community of the Israelites and said to them, “These are the things that the Lord has commanded you to do. ¹⁹ 

Keluaran 29:5-6

29:5 and take the garments and clothe Aaron with the tunic, ²⁰  the robe of the ephod, the ephod, and the breastpiece; you are to fasten the ephod on him by using the skillfully woven waistband. ²¹  29:6 You are to put the turban on his head and put the holy diadem ²²  on the turban.

Keluaran 29:9

29:9 and wrap the sashes around Aaron and his sons ²³  and put headbands on them, and so the ministry of priesthood will belong to them by a perpetual ordinance. Thus you are to consecrate ²⁴  Aaron and his sons.

Keluaran 29:13-17

29:13 You are to take all the fat that covers the entrails, and the lobe ²⁵  that is above the liver, and the two kidneys and the fat that is on them, and burn them ²⁶  on the altar. 29:14 But the meat of the bull, its skin, and its dung you are to burn up ²⁷  outside the camp. ²⁸  It is the purification offering. ²⁹ 

29:15 “You are to take one ram, and Aaron and his sons are to lay their hands on the ram’s head, 29:16 and you are to kill the ram and take its blood and splash it all around on the altar. 29:17 Then you are to cut the ram into pieces and wash the entrails and its legs and put them on its pieces and on its head

Mazmur 110:3

110:3 Your people willingly follow you ³⁰  when you go into battle. ³¹ 

On the holy hills ³²  at sunrise ³³  the dew of your youth ³⁴  belongs to you. ³⁵ 

Mazmur 110:1

Psalm 110 ³⁶ 

A psalm of David.

110:1 Here is the Lord’s proclamation ³⁷  to my lord: ³⁸ 

“Sit down at my right hand ³⁹  until I make your enemies your footstool!” ⁴⁰ 

Kolose 1:17

1:17 He himself is before all things and all things are held together ⁴¹  in him.

Filipi 2:13

2:13 for the one bringing forth in you both the desire and the effort – for the sake of his good pleasure – is God.

Filipi 2:1

Christian Unity and Christ’s Humility

2:1 Therefore, if there is any encouragement in Christ, any comfort provided by love, any fellowship in the Spirit, ⁴²  any affection or mercy, ⁴³ 

Filipi 2:8

2:8 He humbled himself,

by becoming obedient to the point of death

– even death on a cross!

Filemon 1:14

1:14 However, ⁴⁴  without your consent I did not want to do anything, so that your good deed would not be out of compulsion, but from your own willingness.

Filemon 1:1

Salutation

1:1 From Paul, ⁴⁵  a prisoner of Christ Jesus, ⁴⁶  and Timothy our ⁴⁷  brother, to Philemon, our dear friend ⁴⁸  and colaborer,

Pengkhotbah 5:2

5:2 Do not be rash with your mouth or hasty in your heart to bring up a matter before God,

for God is in heaven and you are on earth!

Therefore, let your words be few.

[8:12]  ¹ tn The words “the gift itself” are not in the Greek text but are implied. Translators often supply an English phrase like “it is” (NASB) but in the context, Paul is clearly referring to the collection Titus was to oversee (2 Cor 8:4-7). Therefore there is no reason not to specify the referent (the gift) more narrowly for clarity.

[8:16]  ² tn Or “eagerness.”

[8:17]  ³ tn The comparative form of this adjective is used here with elative meaning.

[8:17]  ⁴ tn This verb has been translated as an epistolary aorist.

[8:17]  ⁵ tn Or “of his own free will.”

[35:5]  ⁶ tn Heb “from with you.”

[35:5]  ⁷ tn “Heart” is a genitive of specification, clarifying in what way they might be “willing.” The heart refers to their will, their choices.

[35:5]  ⁸ tn The verb has a suffix that is the direct object, but the suffixed object is qualified by the second accusative: “let him bring it, an offering.”

[35:5]  ⁹ tn The phrase is literally “the offering of Yahweh”; it could be a simple possessive, “Yahweh’s offering,” but a genitive that indicates the indirect object is more appropriate.

[35:21]  ¹⁰ tn Heb “man.”

[35:21]  ¹¹ tn The verb means “lift up, bear, carry.” Here the subject is “heart” or will, and so the expression describes one moved within to act.

[35:21]  ¹² tn Heb “his spirit made him willing.” The verb is used in Scripture for the freewill offering that people brought (Lev 7).

[35:21]  ¹³ tn Literally “the garments of holiness,” the genitive is the attributive genitive, marking out what type of garments these were.

[35:22]  ¹⁴ tn The expression in Hebrew is “men on/after the women,” meaning men with women, to ensure that it was clear that the preceding verse did not mean only men. B. Jacob takes it further, saying that the men came after the women because the latter had taken the initiative (Exodus, 1017).

[35:22]  ¹⁵ tn Heb “all gold utensils.”

[35:22]  ¹⁶ tn The verb could be translated “offered,” but it is cognate with the following noun that is the wave offering. This sentence underscores the freewill nature of the offerings people made. The word “came” is supplied from v. 21 and v. 22.

[35:29]  ¹⁷ tn Heb “by the hand of.”

[35:29]  ¹⁸ tn Here “them” has been supplied.

[35:1]  ¹⁹ tn Heb “to do them”; this is somewhat redundant in English and has been simplified in the translation.

[29:5]  ²⁰ tn The Hiphil of לָבַשׁ (lavash, “to clothe”) will take double accusatives; so the sign of the accusative is with Aaron, and then with the articles of clothing. The translation will have to treat Aaron as the direct object and the articles as indirect objects, because Aaron receives the prominence in the verse – you will clothe Aaron.

[29:5]  ²¹ tn The verb used in this last clause is a denominative verb from the word for ephod. And so “ephod the ephod on him” means “fasten as an ephod the ephod on him” (S. R. Driver, Exodus, 316).

[29:6]  ²² sn This term does not appear in chap. 28, but it can only refer to the plate with the inscription on it that was tied to the turban. Here it is called a “holy diadem,” a diadem that is distinctly set apart for this service. All the clothing was described as “holy garments,” and so they were all meant to mark the separation of the priests to this holy service. The items of clothing were each intended for different aspects of ministry, and so this step in the consecration was designed to symbolize being set apart for those duties, or, prepared (gifted) to perform the ministry.

[29:9]  ²³ tc Hebrew has both the objective pronoun “them” and the names “Aaron and his sons.” Neither the LXX nor Leviticus 8:13 has “Aaron and his sons,” suggesting that this may have been a later gloss in the text.

[29:9]  ²⁴ tn Heb “and you will fill the hand” and so “consecrate” or “ordain.” The verb draws together the individual acts of the process.

[29:13]  ²⁵ tn S. R. Driver suggests that this is the appendix or an appendix, both here and in v. 22 (Exodus, 320). “The surplus, the appendage of liver, found with cow, sheep, or goat, but not with humans: Lobus caudatus” (HALOT 453 s.v. יֹתֶרֶת).

[29:13]  ²⁶ tn Heb “turn [them] into sweet smoke” since the word is used for burning incense.

[29:13]  sn The giving of the visceral organs and the fat has received various explanations. The fat represented the best, and the best was to go to God. If the animal is a substitute, then the visceral organs represent the will of the worshiper in an act of surrender to God.

[29:14]  ²⁷ tn Heb “burn with fire.”

[29:14]  ²⁸ sn This is to be done because there is no priesthood yet. Once they are installed, then the sin/purification offering is to be eaten by the officiating priests as a sign that the offering was received. But priests could not consume their own sin offering.

[29:14]  ²⁹ sn There were two kinds of “purification offering,” those made with confession for sin and those made without. The title needs to cover both of them, and if it is called in the traditional way “the sin offering,” that will convey that when people offered it for skin diseases, menstruation, or having babies, they had sinned. That was not the case. Moreover, it is usual to translate the names of the sacrifices by what they do more than what they cover – so peace offering, reparation offering, and purification offering.

[110:3]  ³⁰ tn Heb “your people, free will offerings.” Perhaps the people, in their willingness to volunteer, are compared metaphorically to freewill offerings. Following the LXX, some revocalize the text and read “with you is nobility.”

[110:3]  ³¹ tn Heb “in the day of your power.”

[110:3]  ³² tc Heb “in splendor of holiness.” The plural construct form הַדְרֵי (hadrey, from הָדַר, hadar, “splendor”) occurs only here; it may indicate degree or perhaps refer by metonymy to garments (see Pss 29:2 and 96:9, where the phrase הַדְרַת קֹדֶשׁ [hadrat qodesh] refers to “holy attire”). If one retains the reading of the MT, this phrase should probably be taken with the preceding line. However, because of the subsequent references to “dawn” and to “dew,” it is better to emend the text to הַרְרֵי קֹדֶשׁ (harrey qodesh, “mountains of holiness”), a reading found in many medieval Hebrew mss and in some other ancient witnesses (see Joel 2:2; Ps 133:3, as well as L. C. Allen, Psalms 101-150 [WBC], 80). The “mountains of holiness” are probably the hills surrounding Zion (see Ps 87:1; 125:2; 133:3).

[110:3]  ³³ tn Heb “from the womb of dawn.” The Hebrew noun רֶחֶם (rekhem, “womb”) is probably used here metonymically for “birth.” The form מִשְׁחָר (mishkhar) occurs only here and should be emended to שַׁחַר (shakhar, “dawn”) with the mem (מ) being understood as dittographic (note the final mem [ם] on the preceding word). The phrase “womb [i.e., “birth”] of dawn” refers to sunrise.

[110:3]  ³⁴ sn The point of the metaphor is not entirely clear. The dew may symbolize the king’s youthful vitality or, more likely (note the parallelism), may refer to his army of strong, youthful warriors.

[110:3]  ³⁵ tn Heb “to you [is].”

[110:1]  ³⁶ sn Psalm 110. In this royal psalm the psalmist announces God’s oracle to the Davidic king. The first part of the oracle appears in v. 1, the second in v. 4. In vv. 2-3 the psalmist addresses the king, while in vv. 5-7 he appears to address God.

[110:1]  ³⁷ tn The word נְאֻם (nÿ’um) is used frequently in the OT of a formal divine announcement through a prophet.

[110:1]  ³⁸ sn My lord. In the psalm’s original context the speaker is an unidentified prophetic voice in the royal court. In the course of time the psalm is applied to each successive king in the dynasty and ultimately to the ideal Davidic king. NT references to the psalm understand David to be speaking about his “lord,” the Messiah. (See Matt 22:43-45; Mark 12:36-37; Luke 20:42-44; Acts 2:34-35).

[110:1]  ³⁹ tn To sit at the “right hand” of the king was an honor (see 1 Kgs 2:19). In Ugaritic myth (CTA 4 v. 108-10) the artisan god Kothar-and Khasis is described as sitting at the right hand of the storm god Baal. See G. R. Driver, Canaanite Myths and Legends, 61-62.

[110:1]  sn The Lord’s invitation to the Davidic king to sit down at his right hand reflects the king’s position as the Lord’s vice-regent.

[110:1]  ⁴⁰ sn When the Lord made his covenant with David, he promised to subdue the king’s enemies (see 2 Sam 7:9-11; Ps 89:22-23).

[1:17]  ⁴¹ tn BDAG 973 s.v. συνίστημι B.3 suggests “continue, endure, exist, hold together” here.

[2:1]  ⁴² tn Or “spiritual fellowship” if πνεύματος (pneumato") is an attributive genitive; or “fellowship brought about by the Spirit” if πνεύματος is a genitive of source or production.

[2:1]  ⁴³ tn Grk “and any affection and mercy.” The Greek idea, however, is best expressed by “or” in English.

[1:14]  ⁴⁴ tn Though the Greek text does not read the term “however,” it is clearly implied and thus supplied in the English translation to accent the contrastive nature of Paul’s statement.

[1:1]  ⁴⁵ tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[1:1]  ⁴⁶ sn The phrase a prisoner of Christ Jesus implies that Paul was being held prisoner because of his testimony for Christ Jesus. Paul’s imprisonment was due to his service to Christ, in the same manner as John was exiled to the Isle of Patmos because of his testimony (Rev 1:9).

[1:1]  ⁴⁷ tn “our” is not present in the Greek text, but was supplied to bring out the sense in English.

[1:1]  ⁴⁸ tn Grk “dear.” The adjective is functioning as a substantive; i.e., “dear one” or “dear friend.”