Ulangan 16:13-17

The Festival of Temporary Shelters

16:13 You must celebrate the Festival of Temporary Shelters ¹  for seven days, at the time of the grain and grape harvest. ²  16:14 You are to rejoice in your festival, you, your son, your daughter, your male and female slaves, the Levites, the resident foreigners, the orphans, and the widows who are in your villages. ³  16:15 You are to celebrate the festival seven days before the Lord your God in the place he ⁴  chooses, for he ⁵  will bless you in all your productivity and in whatever you do; ⁶  so you will indeed rejoice! 16:16 Three times a year all your males must appear before the Lord your God in the place he chooses for the Festival of Unleavened Bread, the Festival of Weeks, and the Festival of Temporary Shelters; and they must not appear before him ⁷  empty-handed. 16:17 Every one of you must give as you are able, ⁸  according to the blessing of the Lord your God that he has given you.

Ulangan 26:10-14

26:10 So now, look! I have brought the first of the ground’s produce that you, Lord, have given me.” Then you must set it down before the Lord your God and worship before him. ⁹  26:11 You will celebrate all the good things that the Lord your God has given you and your family, ¹⁰  along with the Levites and the resident foreigners among you.

Presentation of the Third-year Tithe

26:12 When you finish tithing all ¹¹  your income in the third year (the year of tithing), you must give it to the Levites, the resident foreigners, the orphans, and the widows ¹²  so that they may eat to their satisfaction in your villages. ¹³  26:13 Then you shall say before the Lord your God, “I have removed the sacred offering ¹⁴  from my house and given it to the Levites, the resident foreigners, the orphans, and the widows just as you have commanded me. ¹⁵  I have not violated or forgotten your commandments. 26:14 I have not eaten anything when I was in mourning, or removed any of it while ceremonially unclean, or offered any of it to the dead; ¹⁶  I have obeyed you ¹⁷  and have done everything you have commanded me.

Ulangan 26:2

26:2 you must take the first of all the ground’s produce you harvest from the land the Lord your God is giving you, place it in a basket, and go to the place where he ¹⁸  chooses to locate his name. ¹⁹ 

Ulangan 31:6-10

31:6 Be strong and courageous! Do not fear or tremble before them, for the Lord your God is the one who is going with you. He will not fail you or abandon you!” 31:7 Then Moses called out to Joshua ²⁰  in the presence of all Israel, “Be strong and courageous, for you will accompany these people to the land that the Lord promised to give their ancestors, ²¹  and you will enable them to inherit it. 31:8 The Lord is indeed going before you – he will be with you; he will not fail you or abandon you. Do not be afraid or discouraged!”

The Deposit of the Covenant Text

31:9 Then Moses wrote down this law and gave it to the Levitical priests, who carry the ark of the Lord’s covenant, and to all Israel’s elders. 31:10 He ²²  commanded them: “At the end of seven years, at the appointed time of the cancellation of debts, ²³  at the Feast of Temporary Shelters, ²⁴ 

Mazmur 16:3

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

and the leading officials I admired so much ²⁵  –

Yesaya 23:18

23:18 Her profits and earnings will be set apart for the Lord. They will not be stored up or accumulated, for her profits will be given to those who live in the Lord’s presence and will be used to purchase large quantities of food and beautiful clothes. ²⁶ 

Yesaya 55:1-2

The Lord Gives an Invitation

55:1 “Hey, ²⁷  all who are thirsty, come to the water!

You who have no money, come!

Buy and eat!

Come! Buy wine and milk

without money and without cost! ²⁸ 

55:2 Why pay money for something that will not nourish you? ²⁹ 

Why spend ³⁰  your hard-earned money ³¹  on something that will not satisfy?

Listen carefully ³²  to me and eat what is nourishing! ³³ 

Enjoy fine food! ³⁴ 

Yesaya 62:8-9

62:8 The Lord swears an oath by his right hand,

by his strong arm: ³⁵ 

“I will never again give your grain

to your enemies as food,

and foreigners will not drink your wine,

which you worked hard to produce.

62:9 But those who harvest the grain ³⁶  will eat it,

and will praise the Lord.

Those who pick the grapes will drink the wine ³⁷ 

in the courts of my holy sanctuary.”

Yesaya 65:13

65:13 So this is what the sovereign Lord says:

“Look, my servants will eat, but you will be hungry!

Look, my servants will drink, but you will be thirsty!

Look, my servants will rejoice, but you will be humiliated!

Yesaya 66:14

66:14 When you see this, you will be happy, ³⁸ 

and you will be revived. ³⁹ 

The Lord will reveal his power to his servants

and his anger to his enemies. ⁴⁰ 

Matius 25:40

25:40 And the king will answer them, ⁴¹  ‘I tell you the truth, ⁴²  just as you did it for one of the least of these brothers or sisters ⁴³  of mine, you did it for me.’

Kisah Para Rasul 11:29

11:29 So the disciples, each in accordance with his financial ability, ⁴⁴  decided ⁴⁵  to send relief ⁴⁶  to the brothers living in Judea.

Kisah Para Rasul 11:2

11:2 So when Peter went up to Jerusalem, ⁴⁷  the circumcised believers ⁴⁸  took issue with ⁴⁹  him,

Kolose 1:11-15

1:11 being strengthened with all power according to his glorious might for the display of ⁵⁰  all patience and steadfastness, joyfully 1:12 giving thanks to the Father who has qualified you to share ⁵¹  in the saints’ ⁵²  inheritance in the light. 1:13 He delivered us from the power of darkness and transferred us to the kingdom of the Son he loves, ⁵³  1:14 in whom we have redemption, ⁵⁴  the forgiveness of sins.

The Supremacy of Christ

1:15 ⁵⁵ He is the image of the invisible God, the firstborn ⁵⁶  over all creation, ⁵⁷ 

Efesus 5:18

5:18 And do not get drunk with wine, which ⁵⁸  is debauchery, ⁵⁹  but be filled by the Spirit, ⁶⁰ 

Efesus 5:1

Live in Love

5:1 Therefore, be ⁶¹  imitators of God as dearly loved children

Efesus 3:8-9

3:8 To me – less than the least of all the saints ⁶²  – this grace was given, ⁶³  to proclaim to the Gentiles the unfathomable riches of Christ 3:9 and to enlighten ⁶⁴  everyone about God’s secret plan ⁶⁵  – a secret that has been hidden for ages ⁶⁶  in God ⁶⁷  who has created all things.

[16:13]  ¹ tn The Hebrew phrase חַג הַסֻּכֹּת (khag hassukot, “festival of huts” or “festival of shelters”) is traditionally known as the Feast of Tabernacles. The rendering “booths” (cf. NAB, NASB, NRSV) is now preferable to the traditional “tabernacles” (KJV, ASV, NIV) in light of the meaning of the term סֻכָּה (sukkah, “hut; booth”), but “booths” are frequently associated with trade shows and craft fairs in contemporary American English. Clearer is the English term “shelters” (so NCV, TEV, CEV, NLT), but this does not reflect the temporary nature of the living arrangement. This feast was a commemoration of the wanderings of the Israelites after they left Egypt, suggesting that a translation like “temporary shelters” is more appropriate.

[16:13]  ² tn Heb “when you gather in your threshing-floor and winepress.”

[16:14]  ³ tn Heb “in your gates.”

[16:15]  ⁴ tn Heb “the Lord.” See note on “he” in 16:1.

[16:15]  ⁵ tn Heb “the Lord your God.” See note on “he” in 16:1.

[16:15]  ⁶ tn Heb “in all the work of your hands” (so NASB, NIV); NAB, NRSV “in all your undertakings.”

[16:16]  ⁷ tn Heb “the Lord.” See note on “he” in 16:1.

[16:17]  ⁸ tn Heb “a man must give according to the gift of his hand.” This has been translated as second person for stylistic reasons, in keeping with the second half of the verse, which is second person rather than third.

[26:10]  ⁹ tn Heb “the Lord your God.” See note on “he” in 26:2.

[26:11]  ¹⁰ tn Or “household” (so NASB, NIV, NLT); Heb “house” (so KJV, NRSV).

[26:12]  ¹¹ tn Heb includes “the tithes of.” This has not been included in the translation to avoid redundancy.

[26:12]  ¹² tn The terms “Levite, resident foreigner, orphan, and widow” are collective singulars in the Hebrew text (also in v. 13).

[26:12]  ¹³ tn Heb “gates.”

[26:13]  ¹⁴ tn Heb “the sacred thing.” The term הַקֹּדֶשׁ (haqqodesh) likely refers to an offering normally set apart for the Lord but, as a third-year tithe, given on this occasion to people in need. Sometimes this is translated as “the sacred portion” (cf. NASB, NIV, NRSV), but that could sound to a modern reader as if a part of the house were being removed and given away.

[26:13]  ¹⁵ tn Heb “according to all your commandment that you commanded me.” This has been simplified in the translation for stylistic reasons.

[26:14]  ¹⁶ sn These practices suggest overtones of pagan ritual, all of which the confessor denies having undertaken. In Canaan they were connected with fertility practices associated with harvest time. See E. H. Merrill, Deuteronomy (NAC), 335-36.

[26:14]  ¹⁷ tn Heb “the Lord my God.” See note on “he” in 26:2.

[26:2]  ¹⁸ tn Heb “the Lord your God.” The pronoun has been used in the translation for stylistic reasons to avoid redundancy.

[26:2]  ¹⁹ sn The place where he chooses to locate his name. This is a circumlocution for the central sanctuary, first the tabernacle and later the Jerusalem temple. See Deut 12:1-14 and especially the note on the word “you” in v. 14.

[31:7]  ²⁰ tn The Hebrew text includes “and said to him.” This has not been included in the translation for stylistic reasons.

[31:7]  ²¹ tn Heb “fathers” (also in v. 20).

[31:10]  ²² tn Heb “Moses.” The pronoun has been used in the translation for stylistic reasons.

[31:10]  ²³ tn The Hebrew term שְׁמִטָּה (shÿmittah), a derivative of the verb שָׁמַט (shamat, “to release; to relinquish”), refers to the procedure whereby debts of all fellow Israelites were to be canceled. Since the Feast of Tabernacles celebrated God’s own deliverance of and provision for his people, this was an appropriate time for Israelites to release one another. See note on this word at Deut 15:1.

[31:10]  ²⁴ tn The Hebrew phrase הַסֻּכּוֹת[חַג] ([khag] hassukot, “[festival of] huts” [or “shelters”]) is traditionally known as the Feast of Tabernacles. See note on the name of the festival in Deut 16:13.

[31:10]  sn For the regulations on this annual festival see Deut 16:13-15.

[16:3]  ²⁵ 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).

[23:18]  ²⁶ tn Heb “for eating to fullness and for beautiful covering[s].”

[23:18]  sn The point of this verse, which in its blatant nationalism comes precariously close to comparing the Lord to one who controls or manages a prostitute, is that Tyre will become a subject of Israel and her God. Tyre’s commercial profits will be used to enrich the Lord’s people.

[55:1]  ²⁷ tn The Hebrew term הוֹי (hoy, “woe, ah”) was used in funeral laments and is often prefixed to judgment oracles for rhetorical effect. But here it appears to be a simple interjection, designed to grab the audience’s attention. Perhaps there is a note of sorrow or pity. See BDB 223 s.v.

[55:1]  ²⁸ sn The statement is an oxymoron. Its ironic quality adds to its rhetorical impact. The statement reminds one of the norm (one must normally buy commodities) as it expresses the astounding offer. One might paraphrase the statement: “Come and take freely what you normally have to pay for.”

[55:2]  ²⁹ tn Heb “for what is not food.”

[55:2]  ³⁰ tn The interrogative particle and the verb “spend” are understood here by ellipsis (note the preceding line).

[55:2]  ³¹ tn Heb “your labor,” which stands by metonymy for that which one earns.

[55:2]  ³² tn The infinitive absolute follows the imperative and lends emphasis to the exhortation.

[55:2]  ³³ tn Heb “good” (so NASB, NIV, NRSV).

[55:2]  ³⁴ tn Heb “Let your appetite delight in fine food.”

[55:2]  sn Nourishing, fine food here represents the blessings God freely offers. These include forgiveness, a new covenantal relationship with God, and national prominence (see vv. 3-6).

[62:8]  ³⁵ tn The Lord’s right hand and strong arm here symbolize his power and remind the audience that his might guarantees the fulfillment of the following promise.

[62:9]  ³⁶ tn Heb “it,” the grain mentioned in v. 8a.

[62:9]  ³⁷ tn Heb “and those who gather it will drink it.” The masculine singular pronominal suffixes attached to “gather” and “drink” refer back to the masculine noun תִּירוֹשׁ (tirosh, “wine”) in v. 8b.

[66:14]  ³⁸ tn “and you will see and your heart will be happy.”

[66:14]  ³⁹ tn Heb “and your bones like grass will sprout.”

[66:14]  ⁴⁰ tn Heb “and the hand of the Lord will be made known to his servants, and anger to his enemies.”

[25:40]  ⁴¹ tn Grk “answering, the king will say to them.” This is somewhat redundant and has been simplified in the translation.

[25:40]  ⁴² tn Grk “Truly (ἀμήν, amhn), I say to you.”

[25:40]  ⁴³ 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.

[11:29]  ⁴⁴ tn So BDAG 410 s.v. εὐπορέω.

[11:29]  ⁴⁵ tn Or “determined,” “resolved.”

[11:29]  ⁴⁶ tn Grk “to send [something] for a ministry,” but today it is common to speak of sending relief for victims of natural disasters.

[11:29]  sn The financial relief reflects the oneness of the church, meeting the needs of another (even racially distinct) community. Jerusalem, having ministered to them, now received ministry back. A later collection from Greece is noted in Rom 15:25-27, but it reflects the same spirit as this gift.

[11:2]  ⁴⁷ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[11:2]  ⁴⁸ tn Or “the Jewish Christians”; Grk “those of the circumcision.” Within the larger group of Christians were some whose loyalties ran along ethnic-religious lines.

[11:2]  ⁴⁹ tn Or “believers disputed with,” “believers criticized” (BDAG 231 s.v. διακρίνω 5.b).

[1:11]  ⁵⁰ tn The expression “for the display of” is an attempt to convey in English the force of the Greek preposition εἰς (eis) in this context.

[1:12]  ⁵¹ tn BDAG 473 s.v. ἱκανόω states, “τινὰ εἴς τι someone for someth. Col 1:12.” The point of the text is that God has qualified the saints for a “share” or “portion” in the inheritance of the saints.

[1:12]  ⁵² tn Grk “the inheritance of the saints.” The genitive noun τῶν ἁγίων (twn Jagiwn) is a possessive genitive: “the saints’ inheritance.”

[1:13]  ⁵³ tn Here αὐτοῦ (autou) has been translated as a subjective genitive (“he loves”).

[1:14]  ⁵⁴ tc διὰ τοῦ αἵματος αὐτοῦ (dia tou {aimato" autou, “through his blood”) is read at this juncture by several minuscule mss (614 630 1505 2464 al) as well as a few, mostly secondary, versional and patristic witnesses. But the reading was prompted by the parallel in Eph 1:7 where the wording is solid. If these words had been in the original of Colossians, why would scribes omit them here but not in Eph 1:7? Further, the testimony on behalf of the shorter reading is quite overwhelming: {א A B C D F G Ψ 075 0150 6 33 1739 1881 Ï latt co as well as several other versions and fathers}. The conviction that “through his blood” is not authentic in Col 1:14 is as strong as the conviction that these words are authentic in Eph 1:7.

[1:15]  ⁵⁵ sn This passage has been typeset as poetry because many scholars regard this passage as poetic or hymnic. These terms are used broadly to refer to the genre of writing, not to the content. There are two broad criteria for determining if a passage is poetic or hymnic: “(a) stylistic: a certain rhythmical lilt when the passages are read aloud, the presence of parallelismus membrorum (i.e., an arrangement into couplets), the semblance of some metre, and the presence of rhetorical devices such as alliteration, chiasmus, and antithesis; and (b) linguistic: an unusual vocabulary, particularly the presence of theological terms, which is different from the surrounding context” (P. T. O’Brien, Philippians [NIGTC], 188-89). Classifying a passage as hymnic or poetic is important because understanding this genre can provide keys to interpretation. However, not all scholars agree that the above criteria are present in this passage, so the decision to typeset it as poetry should be viewed as a tentative decision about its genre.

[1:15]  ⁵⁶ tn The Greek term πρωτότοκος (prwtotokos) could refer either to first in order of time, such as a first born child, or it could refer to one who is preeminent in rank. M. J. Harris, Colossians and Philemon (EGGNT), 43, expresses the meaning of the word well: “The ‘firstborn’ was either the eldest child in a family or a person of preeminent rank. The use of this term to describe the Davidic king in Ps 88:28 LXX (=Ps 89:27 EVV), ‘I will also appoint him my firstborn (πρωτότοκον), the most exalted of the kings of the earth,’ indicates that it can denote supremacy in rank as well as priority in time. But whether the πρωτό- element in the word denotes time, rank, or both, the significance of the -τοκος element as indicating birth or origin (from τίκτω, give birth to) has been virtually lost except in ref. to lit. birth.” In Col 1:15 the emphasis is on the priority of Jesus’ rank as over and above creation (cf. 1:16 and the “for” clause referring to Jesus as Creator).

[1:15]  ⁵⁷ tn The genitive construction πάσης κτίσεως (pash" ktisew") is a genitive of subordination and is therefore translated as “over all creation.” See ExSyn 103-4.

[5:18]  ⁵⁸ tn Grk “in which.”

[5:18]  ⁵⁹ tn Or “dissipation.” See BDAG 148 s.v. ἀσωτία.

[5:18]  ⁶⁰ tn Many have taken ἐν πνεύματι (en pneumati) as indicating content, i.e., one is to be filled with the Spirit. ExSyn 375 states, “There are no other examples in biblical Greek in which ἐν + the dative after πληρόω indicates content. Further, the parallel with οἴνῳ as well as the common grammatical category of means suggest that the idea intended is that believers are to be filled by means of the [Holy] Spirit. If so there seems to be an unnamed agent. The meaning of this text can only be fully appreciated in light of the πληρόω language in Ephesians. Always the term is used in connection with a member of the Trinity. Three considerations seem to be key: (1) In Eph 3:19 the ‘hinge’ prayer introducing the last half of the letter makes a request that the believers ‘be filled with all the fullness of God’ (πληρωθῆτε εἰς πᾶν πλήρωμα τοῦ θεοῦ). The explicit content of πληρόω is thus God’s fullness (probably a reference to his moral attributes). (2) In 4:10 Christ is said to be the agent of filling (with v. 11 adding the specifics of his giving spiritual gifts). (3) The author then brings his argument to a crescendo in 5:18: Believers are to be filled by Christ by means of the Spirit with the content of the fullness of God.”

[5:1]  ⁶¹ tn Or “become.”

[3:8]  ⁶² sn In Pauline writings saints means any true believer. Thus for Paul to view himself as less than the least of all the saints is to view himself as the most unworthy object of Christ’s redemption.

[3:8]  ⁶³ sn The parallel phrases to proclaim and to enlighten which follow indicate why God’s grace was manifested to Paul. Grace was not something just to be received, but to be shared with others (cf. Acts 13:47).

[3:9]  ⁶⁴ tn There is a possible causative nuance in the Greek verb, but this is difficult to convey in the translation.

[3:9]  ⁶⁵ tn Grk “what is the plan of the divine secret.” Earlier the author had used οἰκονομία (oikonomia; here “plan”) to refer to his own “stewardship” (v. 2). But now he is speaking about the content of this secret, not his own activity in relation to it.

[3:9]  ⁶⁶ tn Or “for eternity,” or perhaps “from the Aeons.” Cf. 2:2, 7.

[3:9]  ⁶⁷ tn Or “by God.” It is possible that ἐν (en) plus the dative here indicates agency, that is, that God has performed the action of hiding the secret. However, this usage of the preposition ἐν is quite rare in the NT, and even though here it does follow a perfect passive verb as in the Classical idiom, it is more likely that a different nuance is intended.