Ayub 22:7

22:7 You gave the weary ¹  no water to drink

and from the hungry you withheld food.

Ayub 31:19

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

or a poor man without a coat,

Amsal 22:9

22:9 A generous person ²  will be blessed, ³ 

for he gives some of his food ⁴  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 31:20

31:20 She extends ⁵  her hand ⁶  to the poor,

and reaches out her hand to the needy.

Pengkhotbah 11:1-2

Ignorance of the Future Demands Diligence in the Present

11:1 Send ⁷  your grain ⁸  overseas, ⁹ 

for after many days you will get a return. ¹⁰ 

11:2 Divide your merchandise ¹¹  among seven or even eight ¹²  investments, ¹³ 

for you do not know ¹⁴  what calamity ¹⁵  may happen on earth.

Yesaya 58:7-10

58:7 I want you ¹⁶  to share your food with the hungry

and to provide shelter for homeless, oppressed people. ¹⁷ 

When you see someone naked, clothe him!

Don’t turn your back on your own flesh and blood! ¹⁸ 

58:8 Then your light will shine like the sunrise; ¹⁹ 

your restoration will quickly arrive; ²⁰ 

your godly behavior ²¹  will go before you,

and the Lord’s splendor will be your rear guard. ²² 

58:9 Then you will call out, and the Lord will respond;

you will cry out, and he will reply, ‘Here I am.’

You must ²³  remove the burdensome yoke from among you

and stop pointing fingers and speaking sinfully.

58:10 You must ²⁴  actively help the hungry

and feed the oppressed. ²⁵ 

Then your light will dispel the darkness, ²⁶ 

and your darkness will be transformed into noonday. ²⁷ 

Lukas 11:41

11:41 But give from your heart to those in need, ²⁸  and ²⁹  then everything will be clean for you. ³⁰ 

Lukas 14:13

14:13 But when you host an elaborate meal, ³¹  invite the poor, the crippled, ³²  the lame, and ³³  the blind. ³⁴ 

[22:7]  ¹ 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.

[22:9]  ² 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]  ³ 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]  ⁴ 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.

[31:20]  ⁵ sn The parallel expressions here underscore her care for the needy. The first part uses “she spreads her palm” and the second “she thrusts out her hand,” repeating some of the vocabulary introduced in the last verse.

[31:20]  ⁶ tn The first word of the eleventh line begins with כּ (kaf), the eleventh letter of the Hebrew alphabet.

[11:1]  ⁷ 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]  ⁸ 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]  ⁹ 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]  ¹⁰ tn Heb “find it.”

[11:2]  ¹¹ tn Heb “give a portion.”

[11:2]  ¹² 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]  ¹³ 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]  ¹⁴ 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]  ¹⁵ tn The term רעה (lit. “evil”) refers to calamity (e.g., Eccl 5:13; 7:14; 9:12).

[58:7]  ¹⁶ tn Heb “Is it not?” The rhetorical question here expects a positive answer, “It is!”

[58:7]  ¹⁷ tn Heb “and afflicted [ones], homeless [ones] you should bring [into] a house.” On the meaning of מְרוּדִים (mÿrudim, “homeless”) see HALOT 633 s.v. *מָרוּד.

[58:7]  ¹⁸ tn Heb “and from your flesh do not hide yourself.”

[58:8]  ¹⁹ tn Heb “will burst out like the dawn.”

[58:8]  sn Light here symbolizes God’s favor and restored blessing, as the immediately following context makes clear.

[58:8]  ²⁰ tn Heb “prosper”; KJV “spring forth speedily.”

[58:8]  ²¹ tn Or “righteousness.” Their godly behavior will be on display for all to see.

[58:8]  ²² sn The nation will experience God’s protective presence.

[58:9]  ²³ tn Heb “if you.” In the Hebrew text vv. 9b-10 are one long conditional sentence. The protasis (“if” clauses appear in vv. 9b-10a), with the apodosis (“then” clause) appearing in v. 10b.

[58:10]  ²⁴ tn Heb “if you.” See the note on “you must” in v. 9b.

[58:10]  ²⁵ tn Heb “If you furnish for the hungry [with] your being, and the appetite of the oppressed you satisfy.”

[58:10]  ²⁶ tn Heb “will rise in the darkness.”

[58:10]  ²⁷ tn Heb “and your darkness [will be] like noonday.”

[11:41]  ²⁸ 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]  ²⁹ 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]  ³⁰ 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.

[14:13]  ³¹ tn This term, δοχή (doch), is a third term for a meal (see v. 12) that could also be translated “banquet, feast.”

[14:13]  ³² sn Normally the term means crippled as a result of being maimed or mutilated (L&N 23.177).

[14:13]  ³³ tn Here “and” has been supplied between the last two elements in the series in keeping with English style.

[14:13]  ³⁴ sn This list of needy is like Luke 7:22. See Deut 14:28-29; 16:11-14; 26:11-13.