Yesaya 58:10

58:10 You must ¹  actively help the hungry

and feed the oppressed. ² 

Then your light will dispel the darkness, ³ 

and your darkness will be transformed into noonday. ⁴ 

Ayub 22:7

22:7 You gave the weary ⁵  no water to drink

and from the hungry you withheld food.

Ayub 31:18-21

31:18 but from my youth I raised the orphan ⁶  like a father,

and from my mother’s womb ⁷ 

I guided the widow! ⁸ 

31:19 If I have seen anyone about to perish for lack of clothing,

or a poor man without a coat,

31:20 whose heart did not bless me ⁹ 

as he warmed himself with the fleece of my sheep, ¹⁰ 

31:21 if I have raised my hand ¹¹  to vote against the orphan,

when I saw my support in the court, ¹² 

Mazmur 112:9

112:9 He generously gives ¹³  to the needy;

his integrity endures. ¹⁴ 

He will be vindicated and honored. ¹⁵ 

Amsal 22:9

22:9 A generous person ¹⁶  will be blessed, ¹⁷ 

for he gives some of his food ¹⁸  to the poor.

Amsal 25:21

25:21 If your enemy is hungry, give him food to eat,

and if he is thirsty, give him water to drink,

Amsal 28:27

28:27 The one who gives to the poor will not lack, ¹⁹ 

but whoever shuts his eyes to them ²⁰  will receive ²¹  many curses. ²² 

Pengkhotbah 11:1-2

Ignorance of the Future Demands Diligence in the Present

11:1 Send ²³  your grain ²⁴  overseas, ²⁵ 

for after many days you will get a return. ²⁶ 

11:2 Divide your merchandise ²⁷  among seven or even eight ²⁸  investments, ²⁹ 

for you do not know ³⁰  what calamity ³¹  may happen on earth.

Yehezkiel 18:7

18:7 does not oppress anyone, but gives the debtor back whatever was given in pledge, ³²  does not commit robbery, ³³  but gives his bread to the hungry and clothes the naked,

Yehezkiel 18:16

18:16 does not oppress anyone or keep what has been given in pledge, does not commit robbery, gives his food to the hungry, and clothes the naked,

Daniel 4:27

4:27 Therefore, O king, may my advice be pleasing to you. Break away from your sins by doing what is right, and from your iniquities by showing mercy to the poor. Perhaps your prosperity will be prolonged.” ³⁴ 

Matius 25:35-40

25:35 For I was hungry and you gave me food, I was thirsty and you gave me something to drink, I was a stranger and you invited me in, 25:36 I was naked and you gave me clothing, I was sick and you took care of me, I was in prison and you visited me.’ 25:37 Then the righteous will answer him, ³⁵  ‘Lord, when did we see you hungry and feed you, or thirsty and give you something to drink? 25:38 When ³⁶  did we see you a stranger and invite you in, or naked and clothe you? 25:39 When ³⁷  did we see you sick or in prison and visit you?’ 25:40 And the king will answer them, ³⁸  ‘I tell you the truth, ³⁹  just as you did it for one of the least of these brothers or sisters ⁴⁰  of mine, you did it for me.’

Lukas 11:41

11:41 But give from your heart to those in need, ⁴¹  and ⁴²  then everything will be clean for you. ⁴³ 

Lukas 19:8

19:8 But Zacchaeus stopped and said to the Lord, “Look, Lord, half of my possessions I now give ⁴⁴  to the poor, and if ⁴⁵  I have cheated anyone of anything, I am paying back four times as much!”

Roma 12:20-21

12:20 Rather, if your enemy is hungry, feed him; if he is thirsty, give him a drink; for in doing this you will be heaping burning coals on his head. ⁴⁶  12:21 Do not be overcome by evil, but overcome evil with good.

Roma 12:2

12:2 Do not be conformed ⁴⁷  to this present world, ⁴⁸  but be transformed by the renewing of your mind, so that you may test and approve ⁴⁹  what is the will of God – what is good and well-pleasing and perfect.

Kolose 1:6-10

1:6 that has come to you. Just as in the entire world this gospel ⁵⁰  is bearing fruit and growing, so it has also been bearing fruit and growing ⁵¹  among you from the first day you heard it and understood the grace of God in truth. 1:7 You learned the gospel ⁵²  from Epaphras, our dear fellow slave ⁵³  – a ⁵⁴  faithful minister of Christ on our ⁵⁵  behalf – 1:8 who also told us of your love in the Spirit.

Paul’s Prayer for the Growth of the Church

1:9 For this reason we also, from the day we heard about you, ⁵⁶  have not ceased praying for you and asking God ⁵⁷  to fill ⁵⁸  you with the knowledge of his will in all spiritual wisdom and understanding, 1:10 so that you may live ⁵⁹  worthily of the Lord and please him in all respects ⁶⁰  – bearing fruit in every good deed, growing in the knowledge of God,

Kolose 1:1

Salutation

1:1 From Paul, ⁶¹  an apostle of Christ Jesus by the will of God, and Timothy our brother,

Titus 1:10

1:10 For there are many ⁶²  rebellious people, idle talkers, and deceivers, especially those with Jewish connections, ⁶³ 

Filemon 1:7

1:7 I ⁶⁴  have had great joy and encouragement because ⁶⁵  of your love, for the hearts ⁶⁶  of the saints have been refreshed through you, brother.

Yakobus 2:15-16

2:15 If a brother or sister ⁶⁷  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, ⁶⁸  what good is it?

Yakobus 2:1

Prejudice and the Law of Love

2:1 My brothers and sisters, ⁶⁹  do not show prejudice ⁷⁰  if you possess faith ⁷¹  in our glorious Lord Jesus Christ. ⁷² 

Yohanes 3:17-18

3:17 For God did not send his Son into the world to condemn the world, ⁷³  but that the world should be saved through him. 3:18 The one who believes in him is not condemned. ⁷⁴  The one who does not believe has been condemned ⁷⁵  already, because he has not believed in the name of the one and only ⁷⁶  Son of God.

[58:10]  ¹ tn Heb “if you.” See the note on “you must” in v. 9b.

[58:10]  ² tn Heb “If you furnish for the hungry [with] your being, and the appetite of the oppressed you satisfy.”

[58:10]  ³ tn Heb “will rise in the darkness.”

[58:10]  ⁴ tn Heb “and your darkness [will be] like noonday.”

[22:7]  ⁵ tn The term עָיֵף (’ayef) can be translated “weary,” “faint,” “exhausted,” or “tired.” Here it may refer to the fainting because of thirst – that would make a good parallel to the second part.

[31:18]  ⁶ tn Heb “he grew up with me.” Several commentators have decided to change the pronoun to “I,” and make it causative.

[31:18]  ⁷ tn The expression “from my mother’s womb” is obviously hyperbolic. It is a way of saying “all his life.”

[31:18]  ⁸ tn Heb “I guided her,” referring to the widow mentioned in v. 16.

[31:20]  ⁹ tn The MT has simply “if his loins did not bless me.” In the conditional clause this is another protasis. It means, “if I saw someone dying and if he did not thank me for clothing them.” It is Job’s way of saying that whenever he saw a need he met it, and he received his share of thanks – which prove his kindness. G. R. Driver has it “without his loins having blessed me,” taking “If…not” as an Aramaism, meaning “except” (AJSL 52 [1935/36]: 164f.).

[31:20]  ¹⁰ tn This clause is interpreted here as a subordinate clause to the first half of the verse. It could also be a separate clause: “was he not warmed…?”

[31:21]  ¹¹ tn The expression “raised my hand” refers to a threatening manner or gesture in the court rather than a threat of physical violence in the street. Thus the words “to vote” are supplied in the translation to indicate the setting.

[31:21]  ¹² tn Heb “gate,” referring to the city gate where judicial decisions were rendered in the culture of the time. The translation uses the word “court” to indicate this to the modern reader, who might not associate a city gate complex with judicial functions.

[112:9]  ¹³ tn Heb “he scatters, he gives.”

[112:9]  ¹⁴ tn Heb “stands forever.”

[112:9]  ¹⁵ tn Heb “his horn will be lifted up in honor.” The horn of an ox underlies the metaphor (see Deut 33:17; 1 Kgs 22:11; Ps 92:10). The horn of the wild ox is frequently a metaphor for military strength; the idiom “exalt/lift up the horn” signifies military victory (see 1 Sam 2:10; Pss 89:17, 24; 92:10; Lam 2:17).

[22:9]  ¹⁶ tn Heb “good of eye.” This expression is an attributed genitive meaning “bountiful of eye” (cf. KJV, ASV “He that hath a bountiful eye”). This is the opposite of the “evil eye” which is covetous and wicked. The “eye” is a metonymy representing looking well to people’s needs. So this refers to the generous person (cf. NASB, NIV, NRSV, NLT).

[22:9]  ¹⁷ tn The form יְבֹרָךְ (yÿvorakh) is a Pual imperfect (here in pause) from בָּרַךְ (barakh); the word means “blessed” in the sense of “enriched,” implying there is a practical reward for being generous to the poor.

[22:9]  ¹⁸ sn It is from his own food that he gives to the poor. Of the many observations that could be made, it is worth noting that in blessing this kind of person God is in fact providing for the poor, because out of his blessing he will surely continue to share more.

[28:27]  ¹⁹ sn The generous individual will be rewarded. He will not lack nor miss what he has given away to the poor.

[28:27]  ²⁰ tn Heb “hides his eyes”; “to them” is supplied in the translation to indicate the link with the poor in the preceding line. Hiding or closing the eyes is a metonymy of cause or of adjunct, indicating a decision not to look on and thereby help the poor. It could also be taken as an implied comparison, i.e., not helping the poor is like closing the eyes to them.

[28:27]  ²¹ tn The term “receives” is not in the Hebrew text but is implied, and is supplied in the translation.

[28:27]  ²² sn The text does not specify the nature or the source of the curses. It is natural to think that they would be given by the poor who are being mistreated and ignored. Far from being praised for their contributions to society, selfish, stingy people will be reviled for their heartless indifference.

[11:1]  ²³ tn The verb שָׁלַח (shalakh, “to send; to cast”) refers to the action of sending something to someone (e.g., Neh 8:12; HALOT 1995 s.v. שׁלח). The term is traditionally rendered here as “cast” (KJV, NAB, RES, ASV, NASB, NIV); however, some render it “send” (NJPS, NRSV, NEB). LXX uses ἀπόστειλον (aposteilon, “send”).

[11:1]  ²⁴ tn Heb “your bread.” The term לֶחֶם (lekhem) is traditionally rendered “bread” (KJV, NAB, RSV, NRSV, ASV, NASB, NIV, NJPS). However, 11:1-2 seems to deal with exporting goods overseas (D. R. Glenn, “Ecclesiastes,” BKCOT, 1002-3). It is better to take לֶחֶם (“bread”) as a metonymy of product, standing for the grain and wheat from which bread is produced (e.g., Gen 41:54-55; 47:13, 15, 17, 19; 49:20; Num 15:19; 2 Kgs 18:32; Isa 28:28; 30:23; 36:17; 55:10; Jer 5:17; Ezek 48:18; Job 28:5; Ps 104:14; Prov 28:3); see HALOT 526 s.v. 1; BDB 537 s.v. 1.b. It is taken this way by several translations: “grain” (NEB) and “goods” (Moffatt). Qoheleth encouraged the export of grain products overseas in international trade.

[11:1]  ²⁵ tn Heb “upon the surface of the waters.” This is traditionally viewed as extolling generosity from which a reward will be reaped. On the other hand, some scholars suggest that the imagery deals with commercial business through maritime trade. M. Jastrow took this verse as advice to take risks in business by trusting one’s goods or ships that will after many days return with a profit (A. Cohen, The Five Megilloth [SoBB], 181). Sea trade was risky in the ancient Near East, but it brought big returns to its investors (e.g., 1 Kgs 9:26-28; 10:22; Ps 107:23); see D. R. Glenn, “Ecclesiastes,” BKCOT, 1002-3. The verse is rendered thus: “Send your grain across the seas, and in time you will get a return” (NEB); or “Trust your goods far and wide at sea, till you get a good return after a while” (Moffatt).

[11:1]  ²⁶ tn Heb “find it.”

[11:2]  ²⁷ tn Heb “give a portion.”

[11:2]  ²⁸ tn The phrase “seven or eight” is a graded numerical saying depicting an indefinite plurality: “The collocation of a numeral with the next above it is a rhetorical device employed in numerical sayings to express a number, which need not, or cannot, be more exactly specified. It must be gathered from the context whether such formulae are intended to denote only an insignificant number (e.g., Is 17:6 “two” or at the most “three”) or a considerable number (e.g., Mi 5:4). Sometimes, however, this juxtaposition serves to express merely an indefinite total, without the collateral idea of intensifying the lower by means of the higher number” (GKC 437 §134.s). Examples: “one” or “two” (Deut 32:30; Jer 3:14; Job 33:14; 40:5; Ps 62:12); “two” or “three” (2 Kgs 9:32; Isa 17:6; Hos 6:2; Amos 4:8; Sir 23:16; 26:28; 50:25); “three” or “four” (Jer 36:23; Amos 1:3-11; Prov 21:19; 30:15, 18; Sir 26:5); “four” or “five” (Isa 17:6); “six” or “seven” (Job 5:19; Prov 6:16); “seven” or “eight” (Mic 5:4; Eccl 11:2).

[11:2]  ²⁹ tn The word “investments” is not in the Hebrew text; it is added here for clarity. This line is traditionally understood as an exhortation to be generous to a multitude of people (KJV, NAB, ASV, NASB, RSV, NRSV, NIV, NJPS); however, it is better taken as shrewd advice to not commit all one’s possessions to a single venture (A. Cohen, The Five Megilloth [SoBB], 181). D. R. Glenn (“Ecclesiastes,” BKCOT, 1003) writes: “In view of the possibility of disaster, a person should make prudent investments in numerous ventures rather than put all his ‘eggs in one basket’ (e.g., Gen 32:7-8 for a practical example of this advice).” Several translations reflect this: “Divide your merchandise among seven ventures, eight maybe” (NEB); “Take shares in several ventures” (Moffatt).

[11:2]  ³⁰ sn The phrase you do not know is repeated throughout this section (11:2, 5-6). Human beings are ignorant of the future. This should motivate a person to invest their financial resources wisely (11:1-3) and to work diligently (11:4-6).

[11:2]  ³¹ tn The term רעה (lit. “evil”) refers to calamity (e.g., Eccl 5:13; 7:14; 9:12).

[18:7]  ³² tn Heb “restores to the debtor his pledge.” The root occurs in Exod 22:25 in reference to restoring a man’s garment as a pledge before nightfall.

[18:7]  ³³ tn The Hebrew term refers to seizure of property, usually by the rich (Isa 3:14; 10:2; Mic 2:2 [see Lev 5:21, 22]).

[4:27]  ³⁴ tn Aram “if there may be a lengthening to your prosperity.”

[25:37]  ³⁵ tn Grk “answer him, saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated.

[25:38]  ³⁶ tn Here δέ (de) has not been translated.

[25:39]  ³⁷ tn Here δέ (de) has not been translated.

[25:40]  ³⁸ tn Grk “answering, the king will say to them.” This is somewhat redundant and has been simplified in the translation.

[25:40]  ³⁹ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[25:40]  ⁴⁰ 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.

[11:41]  ⁴¹ tn Grk “Give the things inside as alms.” Three different approaches have been taken to the syntax and meaning of this phrase: (1) τὰ ἐνόντα (ta enonta, “the things inside”) is an accusative of respect (“give alms with respect to the things inside”); (2) τὰ ἐνόντα is an adverbial accusative (“give alms inwardly,” i.e., from the heart); (3) the word translated “alms” represents a mistranslation of the original Aramaic term “cleanse,” so the statement urges the hearers to “cleanse the things inside.” According to D. L. Bock (Luke [BECNT], 2:1115) the latter meaning is unlikely because the present verse is independent of Matt 23:26, not parallel to it, and makes good sense as it stands.

[11:41]  sn In Jewish culture giving alms to the poor was a very important religious observance; it was meant to be an act of mercy, kindness, and love (D. L. Bock, Luke [BECNT], 2:1114). The implication from the text is that the Pharisees gave alms, but without any of the spiritual concern which should have motivated those generous actions. Here Jesus commands the Pharisees to give from within themselves to those in need instead of just giving of their possessions. In so doing they would show true inner purity acceptable to God. This is in keeping with the author’s social concerns elsewhere in the Gospel (cf., e.g., 1:52-53, 4:18-19, 6:20-21, 14:13).

[11:41]  ⁴² tn Grk “and behold.” The Greek word ἰδού (idou) at the beginning of this clause has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).

[11:41]  ⁴³ sn The expression everything will be clean for you refers to the agreement that should exist between the overt practice of one’s religious duties, such as almsgiving, and the inner condition of one’s heart, including true love for God and the poor; one is not only to wash the outside of the cup and plate, but the inside as well, since as Jesus said, God created the inside too. Religious duties are not to be performed hypocritically, i.e., for the applause and esteem of people, but rather they are to be done out of a deep love for God and a sensitivity to and concern for the needs of others. Then, everything will be clean, both hearts and lives.

[19:8]  ⁴⁴ sn Zacchaeus was a penitent man who resolved on the spot to act differently in the face of Jesus’ acceptance of him. In resolving to give half his possessions to the poor, Zacchaeus was not defending himself against the crowd’s charges and claiming to be righteous. Rather as a result of this meeting with Jesus, he was a changed individual. So Jesus could speak of salvation coming that day (v. 9) and of the lost being saved (v. 10).

[19:8]  ⁴⁵ tn This is a first class condition in the Greek text. It virtually confesses fraud.

[12:20]  ⁴⁶ sn A quotation from Prov 25:21-22.

[12:2]  ⁴⁷ tn Although συσχηματίζεσθε (suschmatizesqe) could be either a passive or middle, the passive is more likely since it would otherwise have to be a direct middle (“conform yourselves”) and, as such, would be quite rare for NT Greek. It is very telling that being “conformed” to the present world is viewed as a passive notion, for it may suggest that it happens, in part, subconsciously. At the same time, the passive could well be a “permissive passive,” suggesting that there may be some consciousness of the conformity taking place. Most likely, it is a combination of both.

[12:2]  ⁴⁸ tn Grk “to this age.”

[12:2]  ⁴⁹ sn The verb translated test and approve (δοκιμάζω, dokimazw) carries the sense of “test with a positive outcome,” “test so as to approve.”

[1:6]  ⁵⁰ tn Grk “just as in the entire world it is bearing fruit.” The antecedent (“the gospel”) of the implied subject (“it”) of ἐστιν (estin) has been specified in the translation for clarity.

[1:6]  ⁵¹ tn Though the participles are periphrastic with the present tense verb ἐστίν (estin), the presence of the temporal indicator “from the day” in the next clause indicates that this is a present tense that reaches into the past and should be translated as “has been bearing fruit and growing.” For a discussion of this use of the present tense, see ExSyn 519-20.

[1:7]  ⁵² tn Or “learned it.” The Greek text simply has “you learned” without the reference to “the gospel,” but “the gospel” is supplied to clarify the sense of the clause. Direct objects were frequently omitted in Greek when clear from the context.

[1:7]  ⁵³ tn The Greek word translated “fellow slave” is σύνδουλος (sundoulo"); the σύν- prefix here denotes association. Though δοῦλος 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.

[1:7]  ⁵⁴ tn The Greek text has “who (ὅς, Jos) is a faithful minister.” The above translation conveys the antecedent of the relative pronoun quite well and avoids the redundancy with the following substantival participle of v. 8, namely, “who told” (ὁ δηλώσας, Jo dhlwsa").

[1:7]  ⁵⁵ tc ‡ Judging by the superior witnesses for the first person pronoun ἡμῶν (Jhmwn, “us”; Ì⁴⁶ א* A B D* F G 326* 1505 al) vs. the second person pronoun ὑμῶν (Jumwn, “you”; found in א² C D¹ Ψ 075 33 1739 1881 Ï lat sy co), ἡμῶν should be regarded as original. Although it is possible that ἡμῶν was an early alteration of ὑμῶν (either unintentionally, as dittography, since it comes seventeen letters after the previous ἡμῶν; or intentionally, to conform to the surrounding first person pronouns), this supposition is difficult to maintain in light of the varied and valuable witnesses for this reading. Further, the second person is both embedded in the verb ἐμάθετε (emaqete) and is explicit in v. 8 (ὑμῶν). Hence, the motivation to change to the first person pronoun is counterbalanced by such evidence. The second person pronoun may have been introduced unintentionally via homoioarcton with the ὑπέρ (Juper) that immediately precedes it. As well, the second person reading is somewhat harder for it seems to address Epaphras’ role only in relation to Paul and his colleagues, rather than in relation to the Colossians. Nevertheless, the decision must be based ultimately on external evidence (because the internal evidence can be variously interpreted), and this strongly supports ἡμῶν.

[1:9]  ⁵⁶ 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]  ⁵⁷ 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]  ⁵⁸ 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]  ⁵⁹ 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]  ⁶⁰ 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.”

[1:1]  ⁶¹ tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[1:10]  ⁶² tc ‡ The earliest and best mss lack καί (kai) after πολλοί (polloi; so א A C P 088 81 104 365 614 629 630 al sy co), though the conjunction is found in several significant witnesses, chiefly of the Western and Byzantine texts (D F G I Ψ 33 1739 1881 Ï lat). Although it is possible that some scribes omitted the word, thinking it was superfluous, it is also possible that others added the conjunction for clarification. Judging by the pedigree of the witnesses and the inconclusiveness of the internal evidence, the shorter reading is considered to be most likely original. NA²⁷ puts the conjunction in brackets, indicating some doubts as to its authenticity.

[1:10]  ⁶³ tn Grk “those of the circumcision.” Some translations take this to refer to Jewish converts to Christianity (cf. NAB “Jewish Christians”; TEV “converts from Judaism”; CEV “Jewish followers”) while others are less clear (cf. NLT “those who insist on circumcision for salvation”).

[1:7]  ⁶⁴ tn Here γάρ (gar) has not been translated because of differences between Greek and contemporary English style.

[1:7]  ⁶⁵ tn The Greek preposition ἐπί (epi) is understood here in a causal sense, i.e., “because.”

[1:7]  ⁶⁶ tn The word translated “hearts” here is σπλάγχνα (splancna). Literally the term refers to one’s “inward parts,” but it is commonly used figuratively for “heart” as the seat of the emotions. See BDAG 938 s.v. σπλάγχνον 2 (cf. Col 3:12, Phil 2:1).

[2:15]  ⁶⁷ 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]  ⁶⁸ tn Grk “what is necessary for the body.”

[2:1]  ⁶⁹ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:2.

[2:1]  ⁷⁰ tn Or “partiality.”

[2:1]  ⁷¹ tn Grk “do not have faith with personal prejudice,” with emphasis on the last phrase.

[2:1]  ⁷² tn Grk “our Lord Jesus Christ of glory.” Here δόξης (doxhs) has been translated as an attributive genitive.

[3:17]  ⁷³ sn That is, “to judge the world to be guilty and liable to punishment.”

[3:18]  ⁷⁴ tn Grk “judged.”

[3:18]  ⁷⁵ tn Grk “judged.”

[3:18]  ⁷⁶ tn See the note on the term “one and only” in 3:16.