1 Samuel 24:19

24:19 Now if a man finds his enemy, does he send him on his way in good shape? May the Lord repay you with good this day for what you have done to me.

Mazmur 19:11

19:11 Yes, your servant finds moral guidance there; ¹ 

those who obey them receive a rich reward. ² 

Mazmur 58:11

58:11 Then ³  observers ⁴  will say,

“Yes indeed, the godly are rewarded! ⁵ 

Yes indeed, there is a God who judges ⁶  in the earth!”

Amsal 11:18

11:18 The wicked person ⁷  earns ⁸  deceitful wages, ⁹ 

but the one who sows ¹⁰  righteousness reaps ¹¹  a genuine ¹²  reward. ¹³ 

Amsal 23:18

23:18 For surely there is a future, ¹⁴ 

and your hope will not be cut off. ¹⁵ 

Matius 5:12

5:12 Rejoice and be glad because your reward is great in heaven, for they persecuted the prophets before you in the same way.

Matius 6:1

Pure-hearted Giving

6:1 “Be ¹⁶  careful not to display your righteousness merely to be seen by people. ¹⁷  Otherwise you have no reward with your Father in heaven.

Matius 10:41-42

10:41 Whoever receives a prophet in the name of a prophet will receive a prophet’s reward. Whoever ¹⁸  receives a righteous person in the name of a righteous person will receive a righteous person’s reward. 10:42 And whoever gives only a cup of cold water to one of these little ones in the name of a disciple, I tell you the truth, ¹⁹  he will never lose his reward.”

Lukas 6:35

6:35 But love your enemies, and do good, and lend, expecting nothing back. ²⁰  Then ²¹  your reward will be great, and you will be sons ²²  of the Most High, ²³  because he is kind to ungrateful and evil people. ²⁴ 

Lukas 14:12-14

14:12 He ²⁵  said also to the man ²⁶  who had invited him, “When you host a dinner or a banquet, ²⁷  don’t invite your friends or your brothers or your relatives or rich neighbors so you can be invited by them in return and get repaid. 14:13 But when you host an elaborate meal, ²⁸  invite the poor, the crippled, ²⁹  the lame, and ³⁰  the blind. ³¹  14:14 Then ³²  you will be blessed, ³³  because they cannot repay you, for you will be repaid ³⁴  at the resurrection of the righteous.”

Kolose 2:18

2:18 Let no one who delights in humility and the worship of angels pass judgment on you. That person goes on at great lengths ³⁵  about what he has supposedly seen, but he is puffed up with empty notions by his fleshly mind. ³⁶ 

Kolose 2:2

2:2 My goal is that ³⁷  their hearts, having been knit together ³⁸  in love, may be encouraged, and that ³⁹  they may have all the riches that assurance brings in their understanding of the knowledge of the mystery of God, namely, Christ, ⁴⁰ 

Titus 1:1

Salutation

1:1 From Paul, ⁴¹  a slave ⁴²  of God and apostle of Jesus Christ, to further the faith ⁴³  of God’s chosen ones and the knowledge of the truth that is in keeping with godliness,

Titus 1:8

1:8 Instead he must be hospitable, devoted to what is good, sensible, upright, devout, and self-controlled.

Ibrani 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.

Ibrani 11:6

11:6 Now without faith it is impossible to please him, for the one who approaches God must believe that he exists and that he rewards those who seek him.

Ibrani 11:26

11:26 He regarded abuse suffered for Christ ⁴⁴  to be greater wealth than the treasures of Egypt, for his eyes were fixed on ⁴⁵  the reward.

[19:11]  ¹ tn Heb “moreover your servant is warned by them.”

[19:11]  ² tn Heb “in the keeping of them [there is] a great reward.”

[58:11]  ³ tn Following the imperfects of v. 10, the prefixed verbal form with vav (ו) conjunctive probably indicates a result or consequence of what precedes.

[58:11]  ⁴ tn Heb “man.” The singular is representative here.

[58:11]  ⁵ tn Heb “surely [there] is fruit for the godly.”

[58:11]  ⁶ tn The plural participle is unusual here if the preceding אֱלֹהִים (’elohim) is here a plural of majesty, referring to the one true God. Occasionally the plural of majesty does take a plural attributive (see GKC 428-29 §132.h). It is possible that the final mem (ם) on the participle is enclitic, and that it was later misunderstood as a plural ending. Another option is to translate, “Yes indeed, there are gods who judge in the earth.” In this case, the statement reflects the polytheistic mindset of pagan observers who, despite their theological ignorance, nevertheless recognize divine retribution when they see it.

[11:18]  ⁷ tn The form is the masculine singular adjective used as a substantive.

[11:18]  ⁸ tn Heb “makes” (so NAB).

[11:18]  ⁹ tn Heb “wages of deception.”

[11:18]  sn Whatever recompense or reward the wicked receive will not last, hence, it is deceptive (R. B. Y. Scott, Proverbs, Ecclesiastes [AB], 88).

[11:18]  ¹⁰ sn The participle “sowing” provides an implied comparison (the figure is known as hypocatastasis) with the point of practicing righteousness and inspiring others to do the same. What is sown will yield fruit (1 Cor 9:11; 2 Cor 9:6; Jas 3:18).

[11:18]  ¹¹ tn The term “reaps” does not appear in the Hebrew but has been supplied in the translation from context for the sake of smoothness.

[11:18]  ¹² tn Heb “true” (so NASB, NRSV); KJV, NAB, NIV “sure.”

[11:18]  ¹³ sn A wordplay (paronomasia) occurs between “deceptive” (שָׁקֶר, shaqer) and “reward” (שֶׂכֶר, sekher), underscoring the contrast by the repetition of sounds. The wages of the wicked are deceptive; the reward of the righteous is sure.

[23:18]  ¹⁴ tn Heb “end” (so KJV); ASV “a reward.”

[23:18]  ¹⁵ sn The saying is an understatement; far from being cut off, the “hope” will be realized in the end. So this saying, the thirteenth, advises people to be zealous for the fear of the Lord, their religion, rather than for anything that sinners have to offer.

[6:1]  ¹⁶ tc ‡ Several mss (א L Z Θ Ë¹ 33 892 1241 1424 al) have δέ (de, “but, now”) at the beginning of this verse; the reading without δέ is supported by B D W 0250 ˹³ Ï lat. A decision is difficult, but apparently the conjunction was added by later scribes to indicate a transition in the thought-flow of the Sermon on the Mount. NA²⁷ has δέ in brackets, indicating reservations about its authenticity.

[6:1]  ¹⁷ tn Grk “before people in order to be seen by them.”

[10:41]  ¹⁸ tn Grk “And whoever.” Here καί (kai) has not been translated.

[10:42]  ¹⁹ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[6:35]  ²⁰ tn Or “in return.”

[6:35]  ²¹ tn Here καί (kai) has been translated as “then” to indicate the outcome or result. Because of the length and complexity of the Greek sentence, a new sentence was started in the translation at this point.

[6:35]  ²² sn The character of these actions reflects the grace and kindness of God, bearing witness to a “line of descent” or relationship of the individual to God (sons of the Most High). There is to be a unique kind of ethic at work with disciples. Jesus refers specifically to sons here because in the ancient world sons had special privileges which were rarely accorded to daughters. However, Jesus is most likely addressing both men and women in this context, so women too would receive these same privileges.

[6:35]  ²³ sn That is, “sons of God.”

[6:35]  ²⁴ tn Or “to the ungrateful and immoral.” The word “people” is not in the Greek text, but is implied.

[14:12]  ²⁵ tn Here δέ (de) has not been translated.

[14:12]  ²⁶ sn That is, the leader of the Pharisees (v. 1).

[14:12]  ²⁷ tn The meaning of the two terms for meals here, ἄριστον (ariston) and δεῖπνον (deipnon), essentially overlap (L&N 23.22). Translators usually try to find two terms for a meal to use as equivalents (e.g., lunch and dinner, dinner and supper, etc.). In this translation “dinner” and “banquet” have been used, since the expected presence of rich neighbors later in the verse suggests a rather more elaborate occasion than an ordinary meal.

[14:13]  ²⁸ tn This term, δοχή (doch), is a third term for a meal (see v. 12) that could also be translated “banquet, feast.”

[14:13]  ²⁹ sn Normally the term means crippled as a result of being maimed or mutilated (L&N 23.177).

[14:13]  ³⁰ tn Here “and” has been supplied between the last two elements in the series in keeping with English style.

[14:13]  ³¹ sn This list of needy is like Luke 7:22. See Deut 14:28-29; 16:11-14; 26:11-13.

[14:14]  ³² tn Here καί (kai) has been translated as “then” to indicate that this follows from the preceding action. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[14:14]  ³³ sn You will be blessed. God notes and approves of such generosity.

[14:14]  ³⁴ sn The passive verb will be repaid looks at God’s commendation.

[2:18]  ³⁵ tn For the various views on the translation of ἐμβατεύων (embateuwn), see BDAG 321 s.v. ἐμβατεύω 4. The idea in this context seems to be that the individual in question loves to talk on and on about his spiritual experiences, but in reality they are only coming out of his own sinful flesh.

[2:18]  ³⁶ tn Grk “by the mind of his flesh.” In the translation above, σαρκός (sarkos) is taken as an attributive genitive. The phrase could also be translated “by his sinful thoughts,” since it appears that Paul is using σάρξ (sarx, “flesh”) here in a morally negative way.

[2:2]  ³⁷ tn Verse two begins a subordinate ἵνα (Jina) clause which was divided up into two sentences for the sake of clarity in English. Thus the phrase “My goal is that” is an attempt to reflect in the translation the purpose expressed through the ἵνα clauses.

[2:2]  ³⁸ tn BDAG 956 s.v. συμβιβάζω 1.b reads “unite, knit together.” Some commentators take the verb as a reference to instruction, “instructed in love.” See P. T. O’Brien, Colossians, Philemon (WBC), 93.

[2:2]  ³⁹ tn The phrase “and that” translates the first εἰς (eis) clause of v. 2 and reflects the second goal of Paul’s striving and struggle for the Colossians – the first is “encouragement” and the second is “full assurance.”

[2:2]  ⁴⁰ tc There are at least a dozen variants here, almost surely generated by the unusual wording τοῦ θεοῦ, Χριστοῦ (tou qeou, Cristou, “of God, Christ”; so Ì⁴⁶ B Hil). Scribes would be prone to conform this to more common Pauline expressions such as “of God, who is in Christ” (33), “of God, the Father of Christ” (א* A C 048^vid 1175 bo), and “of the God and Father of Christ” (א² Ψ 075 0278 365 1505 pc). Even though the external support for the wording τοῦ θεοῦ, Χριστοῦ is hardly overwhelming, it clearly best explains the rise of the other readings and should thus be regarded as authentic.

[1:1]  ⁴¹ 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]  ⁴² tn Traditionally, “servant” or “bondservant.” Though δοῦλος (doulos) is normally translated “servant,” the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times…in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v.). The most accurate translation is “bondservant” (sometimes found in the ASV for δοῦλος), in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force.

[1:1]  sn Undoubtedly the background for the concept of being the Lord’s slave or servant is to be found in the Old Testament scriptures. For a Jew this concept did not connote drudgery, but honor and privilege. It was used of national Israel at times (Isa 43:10), but was especially associated with famous OT personalities, including such great men as Moses (Josh 14:7), David (Ps 89:3; cf. 2 Sam 7:5, 8) and Elijah (2 Kgs 10:10); all these men were “servants (or slaves) of the Lord.”

[1:1]  ⁴³ tn Grk “for the faith,” possibly, “in accordance with the faith.”

[11:26]  ⁴⁴ tn Grk “the abuse [or ‘reproach’] of Christ.”

[11:26]  ⁴⁵ tn Grk “he was looking away to.”