1 Tawarikh 29:14-16

29:14 “But who am I and who are my people, that we should be in a position to contribute this much? ¹  Indeed, everything comes from you, and we have simply given back to you what is yours. ²  29:15 For we are resident foreigners and nomads in your presence, like all our ancestors; ³  our days are like a shadow on the earth, without security. ⁴  29:16 O Lord our God, all this wealth, which we have collected to build a temple for you to honor your holy name, comes from you; it all belongs to you.

Ayub 22:2-3

22:2 “Is it to God that a strong man is of benefit?

Is it to him that even a wise man is profitable? ⁵ 

22:3 Is it of any special benefit ⁶  to the Almighty

that you should be righteous,

or is it any gain to him

that you make your ways blameless? ⁷ 

Ayub 35:6-7

35:6 If you sin, how does it affect God? ⁸ 

If your transgressions are many,

what does it do to him? ⁹ 

35:7 If you are righteous, what do you give to God,

or what does he receive from your hand?

Mazmur 16:2-3

16:2 I say to the Lord, “You are the Lord,

my only source of well-being.” ¹⁰ 

16:3 As for God’s chosen people who are in the land,

and the leading officials I admired so much ¹¹  –

Mazmur 35:6-7

35:6 May their path be ¹²  dark and slippery,

as the Lord’s angel chases them!

35:7 I did not harm them, but they hid a net to catch me

and dug a pit to trap me. ¹³ 

Amsal 16:2-3

16:2 All a person’s ways ¹⁴  seem right ¹⁵  in his own opinion, ¹⁶ 

but the Lord evaluates ¹⁷  the motives. ¹⁸ 

16:3 Commit ¹⁹  your works ²⁰  to the Lord,

and your plans will be established. ²¹ 

Yesaya 6:5

6:5 I said, “Too bad for me! I am destroyed, ²²  for my lips are contaminated by sin, ²³  and I live among people whose lips are contaminated by sin. ²⁴  My eyes have seen the king, the Lord who commands armies.” ²⁵ 

Yesaya 64:6

64:6 We are all like one who is unclean,

all our so-called righteous acts are like a menstrual rag in your sight. ²⁶ 

We all wither like a leaf;

our sins carry us away like the wind.

Matius 25:30

25:30 And throw that worthless slave into the outer darkness, where there will be weeping and gnashing of teeth.’

Matius 25:37-40

25:37 Then the righteous will answer him, ²⁷  ‘Lord, when did we see you hungry and feed you, or thirsty and give you something to drink? 25:38 When ²⁸  did we see you a stranger and invite you in, or naked and clothe you? 25:39 When ²⁹  did we see you sick or in prison and visit you?’ 25:40 And the king will answer them, ³⁰  ‘I tell you the truth, ³¹  just as you did it for one of the least of these brothers or sisters ³²  of mine, you did it for me.’

Roma 3:12

3:12 All have turned away,

together they have become worthless;

there is no one who shows kindness, not even one.” ³³ 

Roma 11:35

11:35 Or who has first given to God, ³⁴ 

that God ³⁵  needs to repay him? ³⁶ 

Roma 11:1

Israel’s Rejection not Complete nor Final

11:1 So I ask, God has not rejected his people, has he? Absolutely not! For I too am an Israelite, a descendant of Abraham, from the tribe of Benjamin.

Kolose 1:16-17

1:16 for all things in heaven and on earth were created by him – all things, whether visible or invisible, whether thrones or dominions, ³⁷  whether principalities or powers – all things were created through him and for him.

1:17 He himself is before all things and all things are held together ³⁸  in him.

Kolose 1:9-10

Paul’s Prayer for the Growth of the Church

1:9 For this reason we also, from the day we heard about you, ³⁹  have not ceased praying for you and asking God ⁴⁰  to fill ⁴¹  you with the knowledge of his will in all spiritual wisdom and understanding, 1:10 so that you may live ⁴²  worthily of the Lord and please him in all respects ⁴³  – bearing fruit in every good deed, growing in the knowledge of God,

Filipi 3:8-9

3:8 More than that, I now regard all things as liabilities compared to the far greater value of knowing Christ Jesus my Lord, for whom I have suffered the loss of all things – indeed, I regard them as dung! ⁴⁴  – that I may gain Christ, 3:9 and be found in him, not because I have my own righteousness derived from the law, but because I have the righteousness that comes by way of Christ’s faithfulness ⁴⁵  – a righteousness from God that is in fact ⁴⁶  based on Christ’s ⁴⁷  faithfulness. ⁴⁸ 

Filemon 1:11

1:11 who was formerly useless to you, but is now useful to you ⁴⁹  and me.

Filemon 1:1

Salutation

1:1 From Paul, ⁵⁰  a prisoner of Christ Jesus, ⁵¹  and Timothy our ⁵²  brother, to Philemon, our dear friend ⁵³  and colaborer,

Pengkhotbah 5:5-6

5:5 It is better for you not to vow

than to vow and not pay it. ⁵⁴ 

5:6 Do not let your mouth cause you ⁵⁵  to sin,

and do not tell the priest, ⁵⁶  “It was a mistake!” ⁵⁷ 

Why make God angry at you ⁵⁸ 

so that he would destroy the work of your hands?”

[29:14]  ¹ tn Heb “that we should retain strength to contribute like this.”

[29:14]  ² tn Heb “and from you we have given to you.”

[29:15]  ³ tn Heb “fathers” (also in vv. 18, 20).

[29:15]  ⁴ tn Or perhaps “hope.”

[22:2]  ⁵ tn Some do not take this to be parallel to the first colon, taking this line as a statement, but the parallel expressions here suggest the question is repeated.

[22:3]  ⁶ tn The word חֵפֶץ (khefets) in this passage has the nuance of “special benefit; favor.” It does not just express the desire for something or the interest in it, but the profit one derives from it.

[22:3]  ⁷ tn The verb תַתֵּם (tattem) is the Hiphil imperfect of תָּמַם (tamam, “be complete, finished”), following the Aramaic form of the geminate verb with a doubling of the first letter.

[35:6]  ⁸ tn Heb “him” (also in v. 7); the referent (God) has been specified in the translation for clarity.

[35:6]  ⁹ tn See Job 7:20.

[16:2]  ¹⁰ tn Heb “my good [is] not beyond you.” For the use of the preposition עַל (’al) in the sense of “beyond,” see BDB 755 s.v. 2.

[16:3]  ¹¹ tn Heb “regarding the holy ones who [are] in the land, they; and the mighty [ones] in [whom is/was] all my desire.” The difficult syntax makes the meaning of the verse uncertain. The phrase “holy ones” sometimes refers to God’s angelic assembly (see Ps 89:5, 7), but the qualifying clause “who are in the land” suggests that here it refers to God’s people (Ps 34:9) or to their priestly leaders (2 Chr 35:3).

[35:6]  ¹² tn The prefixed verbal form is distinctly jussive, indicating this is a prayer.

[35:7]  ¹³ tc Heb “for without cause they hid for me a pit of their net, without cause they dug for my life.” It appears that the words “pit” and “net” have been transposed. “Net” goes with the verb “hid” in the first line (see v. 8, as well as Pss 9:15; 31:4), while “pit” goes with the verb “dug” in the second line (see Ps 7:15).

[16:2]  ¹⁴ tn Heb “ways of a man.”

[16:2]  ¹⁵ sn The Hebrew term translated “right” (z~E) means “innocent” (NIV) or “pure” (NAB, NRSV, NLT). It is used in the Bible for pure oils or undiluted liquids; here it means unmixed actions. Therefore on the one hand people rather naively conclude that their actions are fine.

[16:2]  ¹⁶ tn Heb “in his eyes.”

[16:2]  ¹⁷ tn The figure (a hypocatastasis) of “weighing” signifies “evaluation” (e.g., Exod 5:8; 1 Sam 2:3; 16:7; Prov 21:2; 24:12). There may be an allusion to the Egyptian belief of weighing the heart after death to determine righteousness. But in Hebrew thought it is an ongoing evaluation as well, not merely an evaluation after death.

[16:2]  ¹⁸ tn Heb “spirits” (so KJV, ASV). This is a metonymy for the motives, the intentions of the heart (e.g., 21:2 and 24:2).

[16:2]  sn Humans deceive themselves rather easily and so appear righteous in their own eyes; but the proverb says that God evaluates motives and so he alone can determine if the person’s ways are innocent.

[16:3]  ¹⁹ tc The MT reads גֹּל (gol, “commit”) from the root גָּלַל (galal, “to roll”). The LXX and Tg. Prov 16:3 have “reveal” as if the root were גָּלָה (galah, “to reveal”).

[16:3]  tn Heb “roll.” The verb גֹּל (“to commit”) is from the root גָּלַל (“to roll”). The figure of rolling (an implied comparison or hypocatastasis), as in rolling one’s burdens on the Lord, is found also in Pss 22:8 [9]; 37:5; and 55:22. It portrays complete dependence on the Lord. This would be accomplished with a spirit of humility and by means of diligent prayer, but the plan must also have God’s approval.

[16:3]  ²⁰ tn The suffix on the plural noun would be a subjective genitive: “the works you are doing,” or here, “the works that you want to do.”

[16:3]  ²¹ tn The syntax of the second clause shows that there is subordination: The vav on וְיִכֹּנוּ (vÿyikonu) coming after the imperative of the first clause expresses that this clause is the purpose or result. People should commit their works in order that the Lord may establish them. J. H. Greenstone says, “True faith relieves much anxiety and smoothens many perplexities” (Proverbs, 172).

[6:5]  ²² tn Isaiah uses the suffixed (perfect) form of the verb for rhetorical purposes. In this way his destruction is described as occurring or as already completed. Rather than understanding the verb as derived from דָּמַה (damah, “be destroyed”), some take it from a proposed homonymic root דמה, which would mean “be silent.” In this case, one might translate, “I must be silent.”

[6:5]  ²³ tn Heb “a man unclean of lips am I.” Isaiah is not qualified to praise the king. His lips (the instruments of praise) are “unclean” because he has been contaminated by sin.

[6:5]  ²⁴ tn Heb “and among a nation unclean of lips I live.”

[6:5]  ²⁵ tn Perhaps in this context, the title has a less militaristic connotation and pictures the Lord as the ruler of the heavenly assembly. See the note at 1:9.

[64:6]  ²⁶ tn Heb “and like a garment of menstruation [are] all our righteous acts”; KJV, NIV “filthy rags”; ASV “a polluted garment.”

[25:37]  ²⁷ tn Grk “answer him, saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated.

[25:38]  ²⁸ tn Here δέ (de) has not been translated.

[25:39]  ²⁹ tn Here δέ (de) has not been translated.

[25:40]  ³⁰ tn Grk “answering, the king will say to them.” This is somewhat redundant and has been simplified in the translation.

[25:40]  ³¹ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[25:40]  ³² tn Grk “brothers,” but the Greek word may be used for “brothers and sisters” (cf. BDAG 18 s.v. ἀδελφός 1, where considerable nonbiblical evidence for the plural ἀδελφοί [adelfoi] meaning “brothers and sisters” is cited). In this context Jesus is ultimately speaking of his “followers” (whether men or women, adults or children), but the familial connotation of “brothers and sisters” is also important to retain here.

[3:12]  ³³ sn Verses 10-12 are a quotation from Ps 14:1-3.

[11:35]  ³⁴ tn Grk “him”; the referent (God) has been specified in the translation for clarity.

[11:35]  ³⁵ tn Grk “he”; the referent (God) has been specified in the translation for clarity.

[11:35]  ³⁶ sn A quotation from Job 41:11.

[1:16]  ³⁷ tn BDAG 579 s.v. κυριότης 3 suggests “bearers of the ruling powers, dominions” here.

[1:17]  ³⁸ tn BDAG 973 s.v. συνίστημι B.3 suggests “continue, endure, exist, hold together” here.

[1:9]  ³⁹ tn Or “heard about it”; Grk “heard.” There is no direct object stated in the Greek (direct objects were frequently omitted in Greek when clear from the context). A direct object is expected by an English reader, however, so most translations supply one. Here, however, it is not entirely clear what the author “heard”: a number of translations supply “it” (so KJV, NASB, NRSV; NAB “this”), but this could refer back either to (1) “your love in the Spirit” at the end of v. 8, or (2) “your faith in Christ Jesus and the love that you have for all the saints” (v. 4). In light of this uncertainty, other translations supply “about you” (TEV, NIV, CEV, NLT). This is preferred by the present translation since, while it does not resolve the ambiguity entirely, it does make it less easy for the English reader to limit the reference only to “your love in the Spirit” at the end of v. 8.

[1:9]  ⁴⁰ tn The term “God” does not appear in the Greek text, but the following reference to “the knowledge of his will” makes it clear that “God” is in view as the object of the “praying and asking,” and should therefore be included in the English translation for clarity.

[1:9]  ⁴¹ tn The ἵνα (Jina) clause has been translated as substantival, indicating the content of the prayer and asking. The idea of purpose may also be present in this clause.

[1:10]  ⁴² tn The infinitive περιπατῆσαι (peripathsai, “to walk, to live, to live one’s life”) is best taken as an infinitive of purpose related to “praying” (προσευχόμενοι, proseucomenoi) and “asking” (αἰτούμενοι, aitoumenoi) in v. 9 and is thus translated as “that you may live.”

[1:10]  ⁴³ tn BDAG 129 s.v. ἀρεσκεία states that ἀρεσκείαν (areskeian) refers to a “desire to please εἰς πᾶσαν ἀ. to please (the Lord) in all respects Col 1:10.”

[3:8]  ⁴⁴ tn The word here translated “dung” was often used in Greek as a vulgar term for fecal matter. As such it would most likely have had a certain shock value for the readers. This may well be Paul’s meaning here, especially since the context is about what the flesh produces.

[3:9]  ⁴⁵ tn Or “faith in Christ.” A decision is difficult here. Though traditionally translated “faith in Jesus Christ,” an increasing number of NT scholars are arguing that πίστις Χριστοῦ (pisti" Cristou) and similar phrases in Paul (here and in Rom 3:22, 26; Gal 2:16, 20; 3:22; Eph 3:12) involve a subjective genitive and mean “Christ’s faith” or “Christ’s faithfulness” (cf., e.g., G. Howard, “The ‘Faith of Christ’,” ExpTim 85 [1974]: 212-15; R. B. Hays, The Faith of Jesus Christ [SBLDS]; Morna D. Hooker, “Πίστις Χριστοῦ,” NTS 35 [1989]: 321-42). Noteworthy among the arguments for the subjective genitive view is that when πίστις takes a personal genitive it is almost never an objective genitive (cf. Matt 9:2, 22, 29; Mark 2:5; 5:34; 10:52; Luke 5:20; 7:50; 8:25, 48; 17:19; 18:42; 22:32; Rom 1:8; 12; 3:3; 4:5, 12, 16; 1 Cor 2:5; 15:14, 17; 2 Cor 10:15; Phil 2:17; Col 1:4; 2:5; 1 Thess 1:8; 3:2, 5, 10; 2 Thess 1:3; Titus 1:1; Phlm 6; 1 Pet 1:9, 21; 2 Pet 1:5). On the other hand, the objective genitive view has its adherents: A. Hultgren, “The Pistis Christou Formulations in Paul,” NovT 22 (1980): 248-63; J. D. G. Dunn, “Once More, ΠΙΣΤΙΣ ΧΡΙΣΤΟΥ,” SBL Seminar Papers, 1991, 730-44. Most commentaries on Romans and Galatians usually side with the objective view.

[3:9]  sn ExSyn 116, which notes that the grammar is not decisive, nevertheless suggests that “the faith/faithfulness of Christ is not a denial of faith in Christ as a Pauline concept (for the idea is expressed in many of the same contexts, only with the verb πιστεύω rather than the noun), but implies that the object of faith is a worthy object, for he himself is faithful.” Though Paul elsewhere teaches justification by faith, this presupposes that the object of our faith is reliable and worthy of such faith.

[3:9]  ⁴⁶ tn The words “in fact” are supplied because of English style, picking up the force of the Greek article with πίστει (pistei). See also the following note on the word “Christ’s.”

[3:9]  ⁴⁷ tn Grk “based on the faithfulness.” The article before πίστει (pistei) is taken as anaphoric, looking back to διὰ πίστεως Χριστοῦ (dia pistew" Cristou); hence, “Christ’s” is implied.

[3:9]  ⁴⁸ tn Or “based on faith.”

[1:11]  ⁴⁹ tc ‡ A correlative καί (kai, “both you”) is found in a few witnesses (א*^,c F G 33 104 pc), perhaps either to underscore the value of Onesimus or in imitation of the νυνὶ δὲ καί (nuni de kai) in v. 9. The lack of καί is read by most witnesses, including א² A C D 0278 1739 1881 Ï it. Although a decision is difficult, the shorter reading has a slight edge in both internal and external evidence. NA²⁷ places the καί in brackets, indicating some doubts as to its authenticity.

[1:1]  ⁵⁰ 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]  ⁵¹ 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]  ⁵² tn “our” is not present in the Greek text, but was supplied to bring out the sense in English.

[1:1]  ⁵³ tn Grk “dear.” The adjective is functioning as a substantive; i.e., “dear one” or “dear friend.”

[5:5]  ⁵⁴ tn The word “it” does not appear in the Hebrew text, but is supplied in the translation for clarity.

[5:6]  ⁵⁵ tn Heb “your flesh.” The term בָּשָׂר (basar, “flesh”) is a synecdoche of part (i.e., flesh) for the whole (i.e., whole person), e.g., Gen 2:21; 6:12; Ps 56:4[5]; 65:2[3]; 145:21; Isa 40:5, 6; see HALOT 164 s.v. בָּשָׂר; E. W. Bullinger, Figures of Speech, 642.

[5:6]  ⁵⁶ tc The MT reads הַמַּלְאָךְ (hammal’akh, “messenger”), while the LXX reads τοῦ θεοῦ (tou qeou, “God”) which reflects an alternate textual tradition of הָאֱלֹהִים (ha’elohim, “God”). The textual problem was caused by orthographic confusion between similarly spelled words. The LXX might have been trying to make sense of a difficult expression. The MT is preferred as the original. All the major translations follow the MT except for Moffatt (“God”).

[5:6]  tn Heb “the messenger.” The term מַלְאָךְ (mal’akh, “messenger”) refers to a temple priest (e.g., Mal 2:7; cf. HALOT 585 s.v. מַלְאָךְ 2.b; BDB 521 s.v. מַלְאָךְ 1.c). The priests recorded what Israelite worshipers vowed (Lev 27:14-15). When an Israelite delayed in fulfilling a vow, a priest would remind him to pay what he had vowed. Although the traditional rabbinic view is that Qoheleth refers to an angelic superintendent over the temple, Rashi suggested that it is a temple-official. Translations reflect both views: “his representative” (NAB), “the temple messenger” (NIV), “the messenger” (RSV, NRSV, NASB, MLB, NJPS), “the angel” (KJV, ASV, Douay) and “the angel of God” (NEB).

[5:6]  ⁵⁷ tn The Hebrew noun שְׁגָגָה (shÿgagah) denotes “error; mistake” and refers to a sin of inadvertence or unintentional sin (e.g., Lev 4:2, 22, 27; 5:18; 22:14; Num 15:24-29; 35:11, 15; Josh 20:3, 9; Eccl 5:5; 10:5); see HALOT 1412 s.v. שְׁגָגָה; BDB 993 s.v. שְׁגָגָה. In this case, it refers to a rash vow thoughtlessly made, which the foolish worshiper claims was a mistake (e.g., Prov 20:25).

[5:6]  ⁵⁸ tn Heb “at your voice.” This is an example of metonymy (i.e., your voice) of association (i.e., you).