2 Tawarikh 24:10-11

24:10 All the officials and all the people gladly brought their silver and threw it into the chest until it was full. 24:11 Whenever the Levites brought the chest to the royal accountant and they saw there was a lot of silver, the royal scribe and the accountant of the high priest emptied the chest and then took it back to its place. They went through this routine every day and collected a large amount of silver.

Keluaran 35:5

35:5 ‘Take ¹  an offering for the Lord. Let everyone who has a willing heart ²  bring ³  an offering to the Lord: ⁴  gold, silver, bronze,

Keluaran 35:20-29

35:20 So the whole community of the Israelites went out from the presence of Moses. 35:21 Everyone ⁵  whose heart stirred him to action ⁶  and everyone whose spirit was willing ⁷  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. ⁸  35:22 They came, men and women alike, ⁹  all who had willing hearts. They brought brooches, earrings, rings and ornaments, all kinds of gold jewelry, ¹⁰  and everyone came who waved ¹¹  a wave offering of gold to the Lord.

35:23 Everyone who had ¹²  blue, purple, or ¹³  scarlet yarn, fine linen, goats’ hair, ram skins dyed red, or fine leather ¹⁴  brought them. ¹⁵  35:24 Everyone making an offering of silver or bronze brought it as ¹⁶  an offering to the Lord, and everyone who had acacia wood ¹⁷  for any work of the service brought it. ¹⁸  35:25 Every woman who was skilled ¹⁹  spun with her hands and brought what she had spun, blue, purple, or scarlet yarn, or fine linen, 35:26 and all the women whose heart stirred them to action and who were skilled ²⁰  spun goats’ hair.

35:27 The leaders brought onyx stones and other gems to be mounted ²¹  for the ephod and the breastpiece, 35:28 and spices and olive oil for the light, for the anointing oil, and for the fragrant incense.

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 ²²  Moses had commanded them ²³  to do.

Keluaran 36:5-6

36:5 and told Moses, “The people are bringing much more than ²⁴  is needed for the completion ²⁵  of the work which the Lord commanded us to do!” ²⁶ 

36:6 Moses instructed them to take ²⁷  his message ²⁸  throughout the camp, saying, “Let no man or woman do any more work for the offering for the sanctuary.” So the people were restrained from bringing any more. ²⁹ 

Keluaran 36:2

36:2 Moses summoned ³⁰  Bezalel and Oholiab and every skilled person in whom ³¹  the Lord had put skill – everyone whose heart stirred him ³²  to volunteer ³³  to do the work,

Kolose 1:2-5

1:2 to the saints, the faithful ³⁴  brothers and sisters ³⁵  in Christ, at Colossae. Grace and peace to you ³⁶  from God our Father! ³⁷ 

Paul’s Thanksgiving and Prayer for the Church

1:3 We always ³⁸  give thanks to God, the Father of our Lord Jesus Christ, when we pray for you, 1:4 since ³⁹  we heard about your faith in Christ Jesus and the love that you have for all the saints. 1:5 Your faith and love have arisen ⁴⁰  from the hope laid up ⁴¹  for you in heaven, which you have heard about in the message of truth, the gospel ⁴² 

[35:5]  ¹ tn Heb “from with you.”

[35:5]  ² 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]  ³ 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]  ⁴ 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]  ⁵ tn Heb “man.”

[35:21]  ⁶ 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]  ⁷ tn Heb “his spirit made him willing.” The verb is used in Scripture for the freewill offering that people brought (Lev 7).

[35:21]  ⁸ tn Literally “the garments of holiness,” the genitive is the attributive genitive, marking out what type of garments these were.

[35:22]  ⁹ 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]  ¹⁰ tn Heb “all gold utensils.”

[35:22]  ¹¹ 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.

[35:23]  ¹² tn The text uses a relative clause with a resumptive pronoun for this: “who was found with him,” meaning “with whom was found.”

[35:23]  ¹³ tn The conjunction in this verse is translated “or” because the sentence does not intend to say that each person had all these things. They brought what they had.

[35:23]  ¹⁴ tn See the note on this phrase in Exod 25:5.

[35:23]  ¹⁵ tn Here “them” has been supplied.

[35:24]  ¹⁶ tn This translation takes “offering” as an adverbial accusative explaining the form or purpose of their bringing things. It could also be rendered as the direct object, but that would seem to repeat without much difference what had just been said.

[35:24]  ¹⁷ sn U. Cassuto notes that the expression “with whom was found” does not rule out the idea that these folks went out and cut down acacia trees (Exodus, 458). It is unlikely that they had much wood in their tents.

[35:24]  ¹⁸ tn Here “it” has been supplied.

[35:25]  ¹⁹ tn Heb “wisdom of heart,” which means that they were skilled and could make all the right choices about the work.

[35:26]  ²⁰ tn The text simply uses a prepositional phrase, “with/in wisdom.” It seems to be qualifying “the women” as the relative clause is.

[35:27]  ²¹ tn Heb “and stones of the filling.”

[35:29]  ²² tn Heb “by the hand of.”

[35:29]  ²³ tn Here “them” has been supplied.

[36:5]  ²⁴ tn The construction uses the verbal hendiadys: מַרְבִּים לְהָבִיא (marbim lÿhavi’) is the Hiphil participle followed (after the subject) by the Hiphil infinitive construct. It would read, “they multiply…to bring,” meaning, “they bring more” than is needed.

[36:5]  ²⁵ tn Heb “for the service” (so KJV, ASV).

[36:5]  ²⁶ tn The last clause is merely the infinitive with an object – “to do it.” It clearly means the skilled workers are to do it.

[36:6]  ²⁷ tn The verse simply reads, “and Moses commanded and they caused [a voice] to cross over in the camp.” The second preterite with the vav may be subordinated to the first clause, giving the intent (purpose or result).

[36:6]  ²⁸ tn Heb “voice.”

[36:6]  ²⁹ tn The verse ends with the infinitive serving as the object of the preposition: “from bringing.”

[36:2]  ³⁰ tn The verb קָרָא (qara’) plus the preposition “to” – “to call to” someone means “to summon” that person.

[36:2]  ³¹ tn Here there is a slight change: “in whose heart Yahweh had put skill.”

[36:2]  ³² tn Or “whose heart was willing.”

[36:2]  ³³ sn The verb means more than “approach” or “draw near”; קָרַב (qarav) is the word used for drawing near the altar as in bringing an offering. Here they offer themselves, their talents and their time.

[1:2]  ³⁴ tn Grk “and faithful.” The construction in Greek (as well as Paul’s style) suggests that the saints are identical to the faithful; hence, the καί (kai) is best left untranslated (cf. Eph 1:1). See ExSyn 281-82.

[1:2]  ³⁵ tn Grk “brothers,” but the Greek word may be used for “brothers and sisters” or “fellow Christians” as here (cf. BDAG 18 s.v. ἀδελφός 1, where considerable nonbiblical evidence for the plural ἀδελφοί [adelfoi] meaning “brothers and sisters” is cited).

[1:2]  ³⁶ tn Or “Grace to you and peace.”

[1:2]  ³⁷ tc Most witnesses, including some important ones (א A C F G I [P] 075 Ï it bo), read “and the Lord Jesus Christ” at the end of this verse, no doubt to conform the wording to the typical Pauline salutation. However, excellent and early witnesses (B D K L Ψ 33 81 1175 1505 1739 1881 al sa) lack this phrase. Since the omission is inexplicable as arising from the longer reading (otherwise, these mss would surely have deleted the phrase in the rest of the corpus Paulinum), it is surely authentic.

[1:3]  ³⁸ tn The adverb πάντοτε (pantote) is understood to modify the indicative εὐχαριστοῦμεν (eucaristoumen) because it precedes περὶ ὑμῶν (peri Jumwn) which probably modifies the indicative and not the participle προσευχόμενοι (proseucomenoi). But see 1:9 where the same expression occurs and περὶ ὑμῶν modifies the participle “praying” (προσευχόμενοι).

[1:4]  ³⁹ tn The adverbial participle ἀκούσαντες (akousante") is understood to be temporal and translated with “since.” A causal idea may also be in the apostle’s mind, but the context emphasizes temporal ideas, e.g., “from the day” (v. 6).

[1:5]  ⁴⁰ tn Col 1:3-8 form one long sentence in the Greek text and have been divided at the end of v. 4 and v. 6 and within v. 6 for clarity, in keeping with the tendency in contemporary English toward shorter sentences. Thus the phrase “Your faith and love have arisen from the hope” is literally “because of the hope.” The perfect tense “have arisen” was chosen in the English to reflect the fact that the recipients of the letter had acquired this hope at conversion in the past, but that it still remains and motivates them to trust in Christ and to love one another.

[1:5]  ⁴¹ tn BDAG 113 s.v. ἀπόκειμαι 2 renders ἀποκειμένην (apokeimenhn) with the expression “reserved” in this verse.

[1:5]  ⁴² tn The term “the gospel” (τοῦ εὐαγγελίου, tou euangeliou) is in apposition to “the word of truth” (τῷ λόγῳ τῆς ἀληθείας, tw logw th" alhqeia") as indicated in the translation.