Ayub 22:7-9

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

and from the hungry you withheld food.

22:8 Although you were a powerful man, ²  owning land, ³ 

an honored man ⁴  living on it, ⁵ 

22:9 you sent widows away empty-handed,

and the arms ⁶  of the orphans you crushed. ⁷ 

Amsal 3:27-28

Wisdom Demonstrated in Relationships with People

3:27 Do not withhold good from those who need it, ⁸ 

when ⁹  you ¹⁰  have the ability ¹¹  to help. ¹² 

3:28 Do not say to your neighbor, “Go! Return tomorrow

and I will give it,” when ¹³  you have it with you at the time. ¹⁴ 

Matius 14:15-16

14:15 When evening arrived, his disciples came to him saying, “This is an isolated place ¹⁵  and the hour is already late. Send the crowds away so that they can go into the villages and buy food for themselves.” 14:16 But he ¹⁶  replied, “They don’t need to go. You ¹⁷  give them something to eat.”

Matius 15:32

The Feeding of the Four Thousand

15:32 Then Jesus called the ¹⁸  disciples and said, “I have compassion on the crowd, because they have already been here with me three days and they have nothing to eat. I don’t want to send them away hungry since they may faint on the way.”

Matius 25:42-45

25:42 For I was hungry and you gave me nothing to eat, I was thirsty and you gave me nothing to drink. 25:43 I was a stranger and you did not receive me as a guest, naked and you did not clothe me, sick and in prison and you did not visit me.’ 25:44 Then they too will answer, ¹⁹  ‘Lord, when did we see you hungry or thirsty or a stranger or naked or sick or in prison, and did not give you whatever you needed?’ 25:45 Then he will answer them, ²⁰  ‘I tell you the truth, ²¹  just as you did not do it for one of the least of these, you did not do it for me.’

Roma 12:9

Conduct in Love

12:9 Love must be ²²  without hypocrisy. Abhor what is evil, cling to what is good.

Roma 12:2

12:2 Do not be conformed ²³  to this present world, ²⁴  but be transformed by the renewing of your mind, so that you may test and approve ²⁵  what is the will of God – what is good and well-pleasing and perfect.

Kolose 1:8

1:8 who also told us of your love in the Spirit.

Kolose 1:1

Salutation

1:1 From Paul, ²⁶  an apostle of Christ Jesus by the will of God, and Timothy our brother,

Yohanes 3:16-18

3:16 For this is the way ²⁷  God loved the world: He gave his one and only ²⁸  Son, so that everyone who believes in him will not perish ²⁹  but have eternal life. ³⁰  3:17 For God did not send his Son into the world to condemn the world, ³¹  but that the world should be saved through him. 3:18 The one who believes in him is not condemned. ³²  The one who does not believe has been condemned ³³  already, because he has not believed in the name of the one and only ³⁴  Son of God.

[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.

[22:8]  ² tn The idiom is “a man of arm” (= “powerful”; see Ps 10:15). This is in comparison to the next line, “man of face” (= “dignity; high rank”; see Isa 3:5).

[22:8]  ³ tn Heb “and a man of arm, to whom [was] land.” The line is in contrast to the preceding one, and so the vav here introduces a concessive clause.

[22:8]  ⁴ tn The expression is unusual: “the one lifted up of face.” This is the “honored one,” the one to whom the dignity will be given.

[22:8]  ⁵ tn Many commentators simply delete the verse or move it elsewhere. Most take it as a general reference to Job, perhaps in apposition to the preceding verse.

[22:9]  ⁶ tn The “arms of the orphans” are their helps or rights on which they depended for support.

[22:9]  ⁷ tn The verb in the text is Pual: יְדֻכָּא (yÿdukka’, “was [were] crushed”). GKC 388 §121.b would explain “arms” as the complement of a passive imperfect. But if that is too difficult, then a change to Piel imperfect, second person, will solve the difficulty. In its favor is the parallelism, the use of the second person all throughout the section, and the reading in all the versions. The versions may have simply assumed the easier reading, however.

[3:27]  ⁸ tn The MT has “from its possessors” and the LXX simply has “from the poor.” C. H. Toy (Proverbs [ICC], 77) suggests emending the text to read “neighbors” (changing בְּעָלָיו [be’alav] to רֵעֶיךָ, re’ekha) but that is gratuitous. The idea can be explained as being those who need to possess it, or as BDB 127 s.v. בַּעַל has it with an objective genitive, “the owner of it” = the one to whom it is due.

[3:27]  ⁹ tn The infinitive construct with preposition ב (bet) introduces a temporal clause: “when….”

[3:27]  ¹⁰ tc The form יָדֶיךָ (yadekha) is a Kethib/Qere reading. The Kethib is the dual יָדֶיךָ (“your hands”) and the Qere is the singular יָדְךָ (yadÿkha, “your hand”). Normally the Qere is preferred because it represents an alternate textual tradition that the Masoretes viewed as superior to the received text.

[3:27]  tn Heb “your hand.” The term יָדְךָ (“your hand”) functions as a synecdoche of part (= your hand) for the whole person (= you).

[3:27]  ¹¹ tn Heb “it is to the power of your hand.” This expression is idiomatic for “it is in your power” or “you have the ability” (Gen 31:29; Deut 28:23; Neh 5:5; Mic 2:1). The noun אֵל (’el) means “power” (BDB 43 s.v. 7), and יָד (yad, “hand”) is used figuratively to denote “ability” (BDB 390 s.v. 2). Several translations render this as “when it is in your power to do it” (KJV, RSV, NRSV, NASB) or “when it is in your power to act” (NIV). W. McKane suggests, “when it is in your power to confer it” (Proverbs [OTL], 215).

[3:27]  ¹² tn Heb “to do [it]” (cf. KJV, NASB, NRSV).

[3:28]  ¹³ tn Heb “and it is with you.” The prefixed vav introduces a circumstantial clause: “when …”

[3:28]  ¹⁴ tn The words “at the time” are not in the Hebrew text, but are supplied in the translation for clarity.

[14:15]  ¹⁵ tn Or “a desert” (meaning a deserted or desolate area with sparse vegetation).

[14:16]  ¹⁶ tc ‡ The majority of witnesses read ᾿Ιησοῦς (Ihsous, “Jesus”) here, perhaps to clarify the subject. Although only a few Greek mss, along with several versional witnesses (א* D Z^vid 579 1424 pc e k sy^s,c,p sa bo), lack the name of Jesus, the omission does not seem to be either accidental or malicious and is therefore judged to be most likely the original reading. Nevertheless, a decision is difficult. NA²⁷ has the word in brackets, indicating doubts as to its authenticity.

[14:16]  ¹⁷ tn Here the pronoun ὑμεῖς (Jumeis) is used, making “you” in the translation emphatic.

[15:32]  ¹⁸ tc ‡ Although the external evidence is not great (א W Θ 700 pc), the internal evidence for the omission of αὐτοῦ (autou, “his”) after “disciples” is fairly strong. The pronoun may have been added by way of clarification. NA²⁷, however, includes the pronoun, on the basis of the much stronger external evidence.

[25:44]  ¹⁹ tn Grk “Then they will answer, saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated.

[25:45]  ²⁰ tn Grk “answer them, saying.” The participle λέγων (legwn) is redundant in contemporary English and has not been translated.

[25:45]  ²¹ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[12:9]  ²² tn The verb “must be” is understood in the Greek text.

[12:2]  ²³ 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]  ²⁴ tn Grk “to this age.”

[12:2]  ²⁵ sn The verb translated test and approve (δοκιμάζω, dokimazw) carries the sense of “test with a positive outcome,” “test so as to approve.”

[1:1]  ²⁶ tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[3:16]  ²⁷ 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]  ²⁸ 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]  ²⁹ 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]  ³⁰ 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]  ³¹ sn That is, “to judge the world to be guilty and liable to punishment.”

[3:18]  ³² tn Grk “judged.”

[3:18]  ³³ tn Grk “judged.”

[3:18]  ³⁴ tn See the note on the term “one and only” in 3:16.