Mazmur 37:26

37:26 All day long he shows compassion and lends to others, ¹ 

and his children ²  are blessed.

Mazmur 41:1

Psalm 41 ³ 

For the music director; a psalm of David.

41:1 How blessed ⁴  is the one who treats the poor properly! ⁵ 

When trouble comes, ⁶  the Lord delivers him. ⁷ 

Mazmur 112:5

112:5 It goes well for the one ⁸  who generously lends money,

and conducts his business honestly. ⁹ 

Mazmur 112:9

112:9 He generously gives ¹⁰  to the needy;

his integrity endures. ¹¹ 

He will be vindicated and honored. ¹² 

Amsal 14:31

14:31 The one who oppresses ¹³  the poor insults ¹⁴  his Creator,

but whoever shows favor ¹⁵  to the needy honors him.

Lukas 6:35

6:35 But love your enemies, and do good, and lend, expecting nothing back. ¹⁶  Then ¹⁷  your reward will be great, and you will be sons ¹⁸  of the Most High, ¹⁹  because he is kind to ungrateful and evil people. ²⁰ 

Kisah Para Rasul 11:29

11:29 So the disciples, each in accordance with his financial ability, ²¹  decided ²²  to send relief ²³  to the brothers living in Judea.

Roma 12:13

12:13 Contribute to the needs of the saints, pursue hospitality.

Roma 12:18

12:18 If possible, so far as it depends on you, live peaceably with all people. ²⁴ 

Roma 12:20

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. ²⁵ 

Roma 12:2

12:2 Do not be conformed ²⁶  to this present world, ²⁷  but be transformed by the renewing of your mind, so that you may test and approve ²⁸  what is the will of God – what is good and well-pleasing and perfect.

Kolose 1:1

Salutation

1:1 From Paul, ²⁹  an apostle of Christ Jesus by the will of God, and Timothy our brother,

Kolose 1:12-15

1:12 giving thanks to the Father who has qualified you to share ³⁰  in the saints’ ³¹  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, ³²  1:14 in whom we have redemption, ³³  the forgiveness of sins.

The Supremacy of Christ

1:15 ³⁴ He is the image of the invisible God, the firstborn ³⁵  over all creation, ³⁶ 

Galatia 2:10

2:10 They requested ³⁷  only that we remember the poor, the very thing I also was eager to do.

Galatia 2:1

Confirmation from the Jerusalem Apostles

2:1 Then after fourteen years I went up to Jerusalem ³⁸  again with Barnabas, taking Titus along too.

Yohanes 3:17

3:17 For God did not send his Son into the world to condemn the world, ³⁹  but that the world should be saved through him.

[37:26]  ¹ tn The active participles describe characteristic behavior.

[37:26]  ² tn Or “offspring”; Heb “seed.”

[41:1]  ³ sn Psalm 41. The psalmist is confident (vv. 11-12) that the Lord has heard his request to be healed (vv. 4-10), and he anticipates the joy he will experience when the Lord intervenes (vv. 1-3). One must assume that the psalmist is responding to a divine oracle of assurance (see P. C. Craigie, Psalms 1-50 [WBC], 319-20). The final verse is a fitting conclusion to this psalm, but it is also serves as a fitting conclusion to the first “book” (or major editorial division) of the Psalter. Similar statements appear at or near the end of each of the second, third, and fourth “books” of the Psalter (see Pss 72:19, 89:52, and 106:48 respectively).

[41:1]  ⁴ tn The Hebrew noun is an abstract plural. The word often refers metonymically to the happiness that God-given security and prosperity produce (see Pss 1:1, 3; 2:12; 34:9; 65:4; 84:12; 89:15; 106:3; 112:1; 127:5; 128:1; 144:15).

[41:1]  ⁵ sn One who treats the poor properly. The psalmist is characterizing himself as such an individual and supplying a reason why God has responded favorably to his prayer. The Lord’s attitude toward the merciful mirrors their treatment of the poor.

[41:1]  ⁶ tn Heb “in the day of trouble” (see Ps 27:5).

[41:1]  ⁷ tn That is, the one who has been kind to the poor. The prefixed verbal form could be taken as jussive of prayer (“may the Lord deliver,” see v. 2), but the preceding parallel line is a declaration of fact, not a prayer per se. The imperfect can be taken here as future (“will deliver,” cf. NEB, NASB) or as generalizing (“delivers,” cf. NIV, NRSV). The parallel line, which has a generalizing tone, favors the latter. At the same time, though the psalmist uses a generalizing style here, he clearly has himself primarily in view.

[112:5]  ⁸ tn Heb “man.”

[112:5]  ⁹ tn Heb “he sustains his matters with justice.”

[112:9]  ¹⁰ tn Heb “he scatters, he gives.”

[112:9]  ¹¹ tn Heb “stands forever.”

[112:9]  ¹² 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).

[14:31]  ¹³ tn The verb עָשַׁק (’ashaq) normally means “to oppress” (as in many English versions). However, here it might mean “to slander.” See J. A. Emerton, “Notes on Some Passages in the Book of Proverbs,” JTS 20 (1969): 202-22.

[14:31]  ¹⁴ sn In the Piel this verb has the meaning of “to reproach; to taunt; to say sharp things against” someone (cf. NIV “shows contempt for”). By oppressing the poor one taunts or mistreats God because that person is in the image of God – hence the reference to the “Creator.” To ridicule what God made is to ridicule God himself.

[14:31]  ¹⁵ sn The phrase “shows favor” is contrasted with the term “oppresses.” To “show favor” means to be gracious to (or treat kindly) those who do not deserve it or cannot repay it. It is treatment that is gratis. This honors God because he commanded it to be done (Prov 14:21; 17:5; 19:17).

[6:35]  ¹⁶ tn Or “in return.”

[6:35]  ¹⁷ tn Here καί (kai) has been translated as “then” to indicate the outcome or result. Because of the length and complexity of the Greek sentence, a new sentence was started in the translation at this point.

[6:35]  ¹⁸ sn The character of these actions reflects the grace and kindness of God, bearing witness to a “line of descent” or relationship of the individual to God (sons of the Most High). There is to be a unique kind of ethic at work with disciples. Jesus refers specifically to sons here because in the ancient world sons had special privileges which were rarely accorded to daughters. However, Jesus is most likely addressing both men and women in this context, so women too would receive these same privileges.

[6:35]  ¹⁹ sn That is, “sons of God.”

[6:35]  ²⁰ tn Or “to the ungrateful and immoral.” The word “people” is not in the Greek text, but is implied.

[11:29]  ²¹ tn So BDAG 410 s.v. εὐπορέω.

[11:29]  ²² tn Or “determined,” “resolved.”

[11:29]  ²³ 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.

[12:18]  ²⁴ tn Here ἄνθρωπος (anqrwpo") is used as a generic and refers to both men and women.

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

[12:2]  ²⁶ 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]  ²⁷ tn Grk “to this age.”

[12:2]  ²⁸ 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]  ²⁹ tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[1:12]  ³⁰ 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]  ³¹ tn Grk “the inheritance of the saints.” The genitive noun τῶν ἁγίων (twn Jagiwn) is a possessive genitive: “the saints’ inheritance.”

[1:13]  ³² tn Here αὐτοῦ (autou) has been translated as a subjective genitive (“he loves”).

[1:14]  ³³ 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]  ³⁴ 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]  ³⁵ 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]  ³⁶ 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.

[2:10]  ³⁷ tn Grk “only that we remember the poor”; the words “They requested” have been supplied from the context to make a complete English sentence.

[2:1]  ³⁸ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[3:17]  ³⁹ sn That is, “to judge the world to be guilty and liable to punishment.”