Ulangan 15:9

15:9 Be careful lest you entertain the wicked thought that the seventh year, the year of cancellation of debts, has almost arrived, and your attitude ¹  be wrong toward your impoverished fellow Israelite ²  and you do not lend ³  him anything; he will cry out to the Lord against you and you will be regarded as having sinned. ⁴ 

Amsal 21:13

21:13 The one who shuts his ears ⁵  to the cry ⁶  of the poor,

he too will cry out and will not be answered. ⁷ 

Matius 18:30

18:30 But he refused. Instead, he went out and threw him in prison until he repaid the debt.

Yakobus 2:15-16

2:15 If a brother or sister ⁸  is poorly clothed and lacks daily food, 2:16 and one of you says to them, “Go in peace, keep warm and eat well,” but you do not give them what the body needs, ⁹  what good is it?

Yakobus 2:1

Prejudice and the Law of Love

2:1 My brothers and sisters, ¹⁰  do not show prejudice ¹¹  if you possess faith ¹²  in our glorious Lord Jesus Christ. ¹³ 

Yohanes 3:16-17

3:16 For this is the way ¹⁴  God loved the world: He gave his one and only ¹⁵  Son, so that everyone who believes in him will not perish ¹⁶  but have eternal life. ¹⁷  3:17 For God did not send his Son into the world to condemn the world, ¹⁸  but that the world should be saved through him.

[15:9]  ¹ tn Heb “your eye.”

[15:9]  ² tn Heb “your needy brother.”

[15:9]  ³ tn Heb “give” (likewise in v. 10).

[15:9]  ⁴ tn Heb “it will be a sin to you.”

[21:13]  ⁵ sn The imagery means “pay no attention to” the cry for help or “refuse to help,” so it is a metonymy of cause for the effect.

[21:13]  ⁶ sn “Cry” here would be a metonymy of effect for the cause, the cause being the great needs of the poor.

[21:13]  ⁷ sn The proverb is teaching that those who show mercy will receive mercy. It involves the principle of talionic justice – those who refuse the needs of others will themselves be refused when they need help (so Luke 16:19-31).

[2:15]  ⁸ tn It is important to note that the words ἀδελφός (adelfos) and ἀδελφή (adelfh) both occur in the Greek text at this point, confirming that the author intended to refer to both men and women. See the note on “someone” in 2:2.

[2:16]  ⁹ tn Grk “what is necessary for the body.”

[2:1]  ¹⁰ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:2.

[2:1]  ¹¹ tn Or “partiality.”

[2:1]  ¹² tn Grk “do not have faith with personal prejudice,” with emphasis on the last phrase.

[2:1]  ¹³ tn Grk “our Lord Jesus Christ of glory.” Here δόξης (doxhs) has been translated as an attributive genitive.

[3:16]  ¹⁴ tn Or “this is how much”; or “in this way.” The Greek adverb οὕτως (Joutws) can refer (1) to the degree to which God loved the world, that is, to such an extent or so much that he gave his own Son (see R. E. Brown, John [AB], 1:133-34; D. A. Carson, John, 204) or (2) simply to the manner in which God loved the world, i.e., by sending his own son (see R. H. Gundry and R. W. Howell, “The Sense and Syntax of John 3:14-17 with Special Reference to the Use of Οὕτως…ὥστε in John 3:16,” NovT 41 [1999]: 24-39). Though the term more frequently refers to the manner in which something is done (see BDAG 741-42 s.v. οὕτω/οὕτως), the following clause involving ὥστε (Jwste) plus the indicative (which stresses actual, but [usually] unexpected result) emphasizes the greatness of the gift God has given. With this in mind, then, it is likely (3) that John is emphasizing both the degree to which God loved the world as well as the manner in which He chose to express that love. This is in keeping with John’s style of using double entendre or double meaning. Thus, the focus of the Greek construction here is on the nature of God's love, addressing its mode, intensity, and extent.

[3:16]  ¹⁵ tn Although this word is often translated “only begotten,” such a translation is misleading, since in English it appears to express a metaphysical relationship. The word in Greek was used of an only child (a son [Luke 7:12, 9:38] or a daughter [Luke 8:42]). It was also used of something unique (only one of its kind) such as the mythological Phoenix (1 Clement 25:2). From here it passes easily to a description of Isaac (Heb 11:17 and Josephus, Ant. 1.13.1 [1.222]) who was not Abraham’s only son, but was one-of-a-kind because he was the child of the promise. Thus the word means “one-of-a-kind” and is reserved for Jesus in the Johannine literature of the NT. While all Christians are children of God (τέκνα θεοῦ, tekna qeou), Jesus is God’s Son in a unique, one-of-a-kind sense. The word is used in this way in all its uses in the Gospel of John (1:14, 1:18, 3:16, and 3:18).

[3:16]  ¹⁶ tn In John the word ἀπόλλυμι (apollumi) can mean either (1) to be lost (2) to perish or be destroyed, depending on the context.

[3:16]  ¹⁷ sn The alternatives presented are only two (again, it is typical of Johannine thought for this to be presented in terms of polar opposites): perish or have eternal life.

[3:17]  ¹⁸ sn That is, “to judge the world to be guilty and liable to punishment.”