1 Raja-raja 1:1-53
Konteks1:1 King David was very old; 1 even when they covered him with blankets, 2 he could not get warm. 1:2 His servants advised 3 him, “A young virgin must be found for our master, the king, 4 to take care of the king’s needs 5 and serve as his nurse. She can also sleep with you 6 and keep our master, the king, warm.” 7 1:3 So they looked through all Israel 8 for a beautiful young woman and found Abishag, a Shunammite, and brought her to the king. 1:4 The young woman was very beautiful; she became the king’s nurse and served him, but the king did not have sexual relations with her. 9
1:5 Now Adonijah, son of David and Haggith, 10 was promoting himself, 11 boasting, 12 “I will be king!” He managed to acquire 13 chariots and horsemen, as well as fifty men to serve as his royal guard. 14 1:6 (Now his father had never corrected 15 him 16 by saying, “Why do you do such things?” He was also very handsome and had been born right after Absalom. 17 ) 1:7 He collaborated 18 with Joab son of Zeruiah and with Abiathar the priest, and they supported 19 him. 20 1:8 But Zadok the priest, Benaiah son of Jehoiada, Nathan the prophet, Shimei, Rei, and David’s elite warriors 21 did not ally themselves 22 with Adonijah. 1:9 Adonijah sacrificed sheep, cattle, and fattened steers at the Stone of Zoheleth near En Rogel. He invited all his brothers, the king’s sons, 23 as well as all the men of Judah, the king’s servants. 1:10 But he did not invite Nathan the prophet, Benaiah, the elite warriors, 24 or his brother Solomon.
1:11 Nathan said to Bathsheba, Solomon’s mother, “Has it been reported to you 25 that Haggith’s son Adonijah has become king behind our master David’s back? 26 1:12 Now 27 let me give you some advice as to how 28 you can save your life and your son Solomon’s life. 1:13 Visit 29 King David and say to him, ‘My master, O king, did you not solemnly promise 30 your servant, “Surely your son Solomon will be king after me; he will sit on my throne”? So why has Adonijah become king?’ 1:14 While 31 you are still there speaking to the king, I will arrive 32 and verify your report.” 33
1:15 So Bathsheba visited the king in his private quarters. 34 (The king was very old, and Abishag the Shunammite was serving the king.) 1:16 Bathsheba bowed down on the floor before 35 the king. The king said, “What do you want?” 1:17 She replied to him, “My master, you swore an oath to your servant by the Lord your God, ‘Solomon your son will be king after me and he will sit on my throne.’ 1:18 But now, look, Adonijah has become king! But you, 36 my master the king, are not even aware of it! 37 1:19 He has sacrificed many cattle, steers, and sheep and has invited all the king’s sons, Abiathar the priest, and Joab, the commander of the army, but he has not invited your servant Solomon. 1:20 Now, 38 my master, O king, all Israel is watching anxiously to see who is named to succeed my master the king on the throne. 39 1:21 If a decision is not made, 40 when my master the king is buried with his ancestors, 41 my son Solomon and I 42 will be considered state criminals.” 43
1:22 Just then, 44 while she was still speaking to the king, Nathan the prophet arrived. 1:23 The king was told, “Nathan the prophet is here.” Nathan entered and bowed before the king with his face to the floor. 45 1:24 Nathan said, “My master, O king, did you announce, ‘Adonijah will be king after me; he will sit on my throne’? 1:25 For today he has gone down and sacrificed many cattle, steers, and sheep and has invited all the king’s sons, the army commanders, and Abiathar the priest. At this moment 46 they are having a feast 47 in his presence, and they have declared, ‘Long live King Adonijah!’ 48 1:26 But he did not invite me – your servant – or Zadok the priest, or Benaiah son of Jehoiada, or your servant Solomon. 1:27 Has my master the king authorized this without informing your servants 49 who should succeed my master the king on his throne?” 50
1:28 King David responded, 51 “Summon Bathsheba!” 52 She came and stood before the king. 53 1:29 The king swore an oath: “As certainly as the Lord lives (he who has rescued me 54 from every danger), 1:30 I will keep 55 today the oath I swore to you by the Lord God of Israel: ‘Surely Solomon your son will be king after me; he will sit in my place on my throne.’” 1:31 Bathsheba bowed down to the king with her face to the floor 56 and said, “May my master, King David, live forever!”
1:32 King David said, “Summon Zadok the priest, Nathan the prophet, 57 and Benaiah son of Jehoiada.” They came before the king, 1:33 and he 58 told them, “Take your master’s 59 servants with you, put my son Solomon on my mule, and lead him down to Gihon. 60 1:34 There Zadok the priest and Nathan the prophet will anoint 61 him king over Israel; then blow the trumpet and declare, ‘Long live King Solomon!’ 1:35 Then follow him up as he comes and sits on my throne. He will be king in my place; I have decreed 62 that he will be ruler over Israel and Judah.” 1:36 Benaiah son of Jehoiada responded 63 to the king: “So be it! 64 May the Lord God of my master the king confirm it! 65 1:37 As the Lord is with my master the king, so may he be with Solomon, and may he make him an even greater king than my master King David!” 66
1:38 So Zadok the priest, Nathan the prophet, Benaiah son of Jehoiada, the Kerethites, and the Pelethites 67 went down, put Solomon on King David’s mule, and led him to Gihon. 1:39 Zadok the priest took a horn filled with olive oil 68 from the tent and poured it on 69 Solomon; the trumpet was blown and all the people declared, “Long live King Solomon!” 1:40 All the people followed him up, playing flutes and celebrating so loudly they made the ground shake. 70
1:41 Now Adonijah and all his guests heard the commotion just as they had finished eating. 71 When Joab heard the sound of the trumpet, he asked, “Why is there such a noisy commotion in the city?” 72 1:42 As he was still speaking, Jonathan 73 son of Abiathar the priest arrived. Adonijah said, “Come in, for 74 an important man like you must be bringing good news.” 75 1:43 Jonathan replied 76 to Adonijah: “No! 77 Our master 78 King David has made Solomon king. 1:44 The king sent with him Zadok the priest, Nathan the prophet, Benaiah son of Jehoiada, the Kerethites, and the Pelethites and they put him on the king’s mule. 1:45 Then Zadok the priest and Nathan the prophet anointed 79 him king in Gihon. They went up from there rejoicing, and the city is in an uproar. That is the sound you hear. 1:46 Furthermore, Solomon has assumed the royal throne. 80 1:47 The king’s servants have even come to congratulate 81 our master 82 King David, saying, ‘May your God 83 make Solomon more famous than you and make him an even greater king than you!’ 84 Then the king leaned 85 on the bed 1:48 and said 86 this: ‘The Lord God of Israel is worthy of praise because 87 today he has placed a successor on my throne and allowed me to see it.’” 88
1:49 All of Adonijah’s guests panicked; 89 they jumped up and rushed off their separate ways. 1:50 Adonijah feared Solomon, so he got up and went and grabbed hold of the horns of the altar. 90 1:51 Solomon was told, “Look, Adonijah fears you; 91 see, he has taken hold of the horns of the altar, saying, ‘May King Solomon solemnly promise 92 me today that he will not kill his servant with the sword.’” 1:52 Solomon said, “If he is a loyal subject, 93 not a hair of his head will be harmed, but if he is found to be a traitor, 94 he will die.” 1:53 King Solomon sent men to bring him down 95 from the altar. He came and bowed down to King Solomon, and Solomon told him, “Go home.” 96
Yakobus 1:1-27
Konteks1:1 From James, 97 a slave 98 of God and the Lord Jesus Christ, to the twelve tribes dispersed abroad. 99 Greetings!
1:2 My brothers and sisters, 100 consider it nothing but joy 101 when you fall into all sorts of trials, 1:3 because you know that the testing of your faith produces endurance. 1:4 And let endurance have its perfect effect, so that you will be perfect and complete, not deficient in anything. 1:5 But if anyone is deficient in wisdom, he should ask God, who gives to all generously and without reprimand, and it will be given to him. 1:6 But he must ask in faith without doubting, for the one who doubts is like a wave of the sea, blown and tossed around by the wind. 1:7 For that person must not suppose that he will receive anything from the Lord, 1:8 since he is a double-minded individual, 102 unstable in all his ways.
1:9 Now the believer 103 of humble means 104 should take pride 105 in his high position. 106 1:10 But the rich person’s pride should be in his humiliation, because he will pass away like a wildflower in the meadow. 107 1:11 For the sun rises with its heat and dries up the meadow; the petal of the flower falls off and its beauty is lost forever. 108 So also the rich person in the midst of his pursuits will wither away. 1:12 Happy is the one 109 who endures testing, because when he has proven to be genuine, he will receive the crown of life that God 110 promised to those who love him. 1:13 Let no one say when he is tempted, “I am tempted by God,” for God cannot be tempted by evil, 111 and he himself tempts no one. 1:14 But each one is tempted when he is lured and enticed by his own desires. 1:15 Then when desire conceives, it gives birth to sin, and when sin is full grown, it gives birth to death. 1:16 Do not be led astray, my dear brothers and sisters. 112 1:17 All generous giving and every perfect gift 113 is from above, coming down 114 from the Father of lights, with whom there is no variation or the slightest hint of change. 115 1:18 By his sovereign plan he gave us birth 116 through the message of truth, that we would be a kind of firstfruits of all he created.
1:19 Understand this, my dear brothers and sisters! 117 Let every person be quick to listen, slow to speak, slow to anger. 1:20 For human 118 anger does not accomplish God’s righteousness. 119 1:21 So put away all filth and evil excess and humbly 120 welcome the message implanted within you, which is able to save your souls. 1:22 But be sure you live out the message and do not merely listen to it and so deceive yourselves. 1:23 For if someone merely listens to the message and does not live it out, he is like someone 121 who gazes at his own face 122 in a mirror. 1:24 For he gazes at himself and then goes out and immediately forgets 123 what sort of person he was. 1:25 But the one who peers into the perfect law of liberty and fixes his attention there, 124 and does not become a forgetful listener but one who lives it out – he 125 will be blessed in what he does. 126 1:26 If someone thinks he is religious yet does not bridle his tongue, and so deceives his heart, his religion is futile. 1:27 Pure and undefiled religion before 127 God the Father 128 is this: to care for orphans and widows in their misfortune and to keep oneself unstained by the world.
Lukas 23:26-56
Konteks23:26 As 129 they led him away, they seized Simon of Cyrene, 130 who was coming in from the country. 131 They placed the cross on his back and made him carry it behind Jesus. 132 23:27 A great number of the people followed him, among them women 133 who were mourning 134 and wailing for him. 23:28 But Jesus turned to them and said, “Daughters of Jerusalem, 135 do not weep for me, but weep for yourselves 136 and for your children. 23:29 For this is certain: 137 The days are coming when they will say, ‘Blessed are the barren, the wombs that never bore children, and the breasts that never nursed!’ 138 23:30 Then they will begin to say to the mountains, 139 ‘Fall on us!’ and to the hills, ‘Cover us!’ 140 23:31 For if such things are done 141 when the wood is green, what will happen when it is dry?” 142
23:32 Two other criminals 143 were also led away to be executed with him. 23:33 So 144 when they came to the place that is called “The Skull,” 145 they crucified 146 him there, along with the criminals, one on his right and one on his left. 23:34 [But Jesus said, “Father, forgive them, for they don’t know what they are doing.”] 147 Then 148 they threw dice 149 to divide his clothes. 150 23:35 The people also stood there watching, but the rulers ridiculed 151 him, saying, “He saved others. Let him save 152 himself if 153 he is the Christ 154 of God, his chosen one!” 23:36 The soldiers also mocked him, coming up and offering him sour wine, 155 23:37 and saying, “If 156 you are the king of the Jews, save yourself!” 23:38 There was also an inscription 157 over him, “This is the king of the Jews.”
23:39 One of the criminals who was hanging there railed at him, saying, “Aren’t 158 you the Christ? 159 Save yourself and us!” 23:40 But the other rebuked him, saying, 160 “Don’t 161 you fear God, since you are under the same sentence of condemnation? 162 23:41 And we rightly so, for we are getting what we deserve for what we did, but this man has done nothing 163 wrong.” 23:42 Then 164 he said, “Jesus, remember me 165 when you come in 166 your kingdom.” 23:43 And Jesus 167 said to him, “I tell you the truth, 168 today 169 you will be with me in paradise.” 170
23:44 It was now 171 about noon, 172 and darkness came over the whole land until three in the afternoon, 173 23:45 because the sun’s light failed. 174 The temple curtain 175 was torn in two. 23:46 Then Jesus, calling out with a loud voice, said, “Father, into your hands I commit my spirit!” 176 And after he said this he breathed his last.
23:47 Now when the centurion 177 saw what had happened, he praised God and said, “Certainly this man was innocent!” 178 23:48 And all the crowds that had assembled for this spectacle, when they saw what had taken place, returned home beating their breasts. 179 23:49 And all those who knew Jesus 180 stood at a distance, and the women who had followed him from Galilee saw 181 these things.
23:50 Now 182 there was a man named Joseph who was a member of the council, 183 a good and righteous man. 23:51 (He 184 had not consented 185 to their plan and action.) He 186 was from the Judean town 187 of Arimathea, and was looking forward to 188 the kingdom of God. 189 23:52 He went to Pilate and asked for the body 190 of Jesus. 23:53 Then 191 he took it down, wrapped it in a linen cloth, 192 and placed it 193 in a tomb cut out of the rock, 194 where no one had yet been buried. 195 23:54 It was the day of preparation 196 and the Sabbath was beginning. 197 23:55 The 198 women who had accompanied Jesus 199 from Galilee followed, and they saw the tomb and how his body was laid in it. 23:56 Then 200 they returned and prepared aromatic spices 201 and perfumes. 202
On the Sabbath they rested according to the commandment. 203
[1:1] 1 tn Heb “was old, coming into the days” (i.e., advancing in years).
[1:2] 4 tn Heb “let them seek for my master, the king, a young girl, a virgin.” The third person plural subject of the verb is indefinite (see GKC 460 §144.f). The appositional expression, “a young girl, a virgin,” is idiomatic; the second term specifically defines the more general first term (see IBHS 230 §12.3b).
[1:2] 5 tn Heb “and she will stand before the king.” The Hebrew phrase “stand before” can mean “to attend; to serve” (BDB 764 s.v. עָמַד).
[1:2] 6 tn Heb “and she will lie down in your bosom.” The expression might imply sexual intimacy (see 2 Sam 12:3 [where the lamb symbolizes Bathsheba] and Mic 7:5), though v. 4b indicates that David did not actually have sex with the young woman.
[1:2] 7 tn Heb “and my master, the king, will be warm.”
[1:3] 8 tn Heb “through all the territory of Israel.”
[1:4] 9 tn Heb “did not know her.”
[1:5] 10 tn Heb “son of Haggith,” but since this formula usually designates the father (who in this case was David), the translation specifies that David was Adonijah’s father.
[1:5] sn Haggith was one of David’s wives (2 Sam 3:4; 2 Chr 3:2).
[1:5] 11 tn Heb “lifting himself up.”
[1:5] 13 tn Or “he acquired for himself.”
[1:5] 14 tn Heb “to run ahead of him.”
[1:6] 16 tn Heb “did not correct him from his days.” The phrase “from his days” means “from his earliest days,” or “ever in his life.” See GKC 382 §119.w, n. 2.
[1:6] 17 tn Heb “and she gave birth to him after Absalom.” This does not imply they had the same mother; Absalom’s mother was Maacah, not Haggith (2 Sam 3:4).
[1:7] 18 tn Heb “his words were.”
[1:7] 19 tn Heb “helped after” (i.e., stood by).
[1:7] 20 tn Heb “Adonijah.” The proper name has been replaced by the pronoun (“him”) in the translation for stylistic reasons.
[1:8] 21 tn Or “bodyguard” (Heb “mighty men”).
[1:9] 23 tc The ancient Greek version omits this appositional phrase.
[1:10] 24 tn Or “bodyguard” (Heb “mighty men”).
[1:11] 25 tn Heb “Have you not heard?”
[1:11] 26 tn Heb “and our master David does not know.”
[1:12] 27 tn Heb “now, come.” The imperative of הָלַךְ (halakh) is here used as an introductory interjection. See BDB 234 s.v. חָלַךְ.
[1:13] 29 tn Heb “come, go to.” The imperative of הָלַךְ (halakh) is here used as an introductory interjection. See BDB 234 s.v. חָלַךְ.
[1:13] 30 tn Or “swear an oath to.”
[1:14] 31 tn In the Hebrew text the sentence is introduced by the particle הִנֵּה (hinneh, “look”), which here draws attention to Nathan’s concluding word of assurance and support. For this use of the word, see HALOT 252 s.v. הִנֵּה.
[1:14] 32 tc The Hebrew text reads, “I will come after you.”
[1:14] 33 tn Heb “fill up [i.e., confirm] your words.”
[1:16] 35 tn Heb “bowed low and bowed down to.”
[1:18] 36 tc Instead of עַתָּה (’attah, “now”) many Hebrew
[1:18] 37 tn Heb “you do not know [about it].”
[1:20] 38 tc Many Hebrew
[1:20] 39 tn Heb “the eyes of all Israel are upon you to declare to them who will sit on the throne of my master the king after him.”
[1:21] 40 tn The words “if a decision is not made” are added for clarification.
[1:21] 41 tn Heb “lies down with his fathers.”
[1:21] 42 tn Heb “I and my son Solomon.” The order has been reversed in the translation for stylistic reasons.
[1:21] 43 tn Heb “will be guilty”; NASB “considered offenders”; TEV “treated as traitors.”
[1:22] 44 tn Heb “look.” The particle הִנֵּה (hinneh) here draws attention to Nathan’s arrival and invites the audience to view the scene through the eyes of the participants.
[1:23] 45 tn Heb “ground.” Since this was indoors, “floor” is more appropriate than “ground.”
[1:25] 47 tn Heb “eating and drinking.”
[1:25] 48 tn Heb “let the king, Adonijah, live!”
[1:27] 49 tc Many Hebrew
[1:27] 50 tn Heb “From my master the king is this thing done, and you did not make known to your servants who will sit on the throne of my master the king after him?”
[1:28] 51 tn Heb “answered and said.”
[1:28] 52 sn Summon Bathsheba. Bathsheba must have left the room when Nathan arrived (see 1:22).
[1:28] 53 tn Heb “she came before the king and stood before the king.”
[1:29] 54 tn Or “ransomed my life.”
[1:30] 55 tn Or “carry out, perform.”
[1:31] 56 tn Heb “bowed low, face [to] the ground, and bowed down to the king.”
[1:32] 57 sn Summon…Nathan. Nathan must have left the room when Bathsheba reentered.
[1:33] 59 tn The plural form is used in the Hebrew text to indicate honor and authority.
[1:33] 60 tn Heb “mount Solomon my son on the mule that belongs to me and take him down to Gihon.”
[1:34] 61 tn Or “designate” (i.e., by anointing with oil).
[1:36] 63 tn Heb “answered and said.”
[1:36] 65 tn Heb “So may the
[1:37] 66 tn Heb “and may he make his throne greater than the throne of my master King David.”
[1:38] 67 sn The Kerethites and Pelethites were members of David’s royal guard (see 2 Sam 8:18). The Kerethites may have been descendants of an ethnic group originating in Crete.
[1:39] 68 tn Heb “the horn of oil.” This has been specified as olive oil in the translation for clarity.
[1:39] sn A horn filled with oil. An animal’s horn was used as an oil flask in the anointing ceremony.
[1:40] 70 tn Heb “and all the people went up after him, and the people were playing flutes and rejoicing with great joy and the ground split open at the sound of them.” The verb בָּקַע (baqa’, “to split open”), which elsewhere describes the effects of an earthquake, is obviously here an exaggeration for the sake of emphasis.
[1:41] 71 tn Heb “And Adonijah and all the guests who were with him heard, now they had finished eating.”
[1:41] 72 tn Heb “Why is the city’s sound noisy?”
[1:42] 73 tn The Hebrew text has “look” at this point. The particle הִנֵּה (hinneh), “look draws attention to Jonathan’s arrival and invites the audience to view the scene through the eyes of the participants.
[1:42] 75 tn Heb “you are a man of strength [or “ability”] and you bring a message [that is] good.” Another option is to understand the phrase אִישׁ חַיִל (’ish khayil) in the sense of “a worthy man,” that is “loyal.” See also 1 Kgs 1:52 and HALOT 311 s.v. חַיִל.
[1:43] 76 tn Heb “answered and said.”
[1:43] 77 tn For a similar use of אֲבָל (’aval), see Gen 17:19, where God rejects Abraham’s proposal and offers an alternative.
[1:43] 78 tn The plural form is used in the Hebrew text to indicate honor and authority.
[1:45] 79 tn I.e., designated by anointing with oil.
[1:46] 80 tn Heb “And also Solomon sits on the throne of the kingdom.”
[1:47] 82 tn The plural form is used in the Hebrew text to indicate honor and authority.
[1:47] 83 tc Many Hebrew
[1:47] 84 tn Heb “make the name of Solomon better than your name, and make his throne greater than your throne.” The term שֵׁם (shem, “name”) is used here of one’s fame and reputation.
[1:47] 85 tn Or “bowed down; worshiped.”
[1:48] 86 tn The Hebrew text reads, “and the king said.”
[1:48] 87 tn Or “Blessed be the
[1:48] 88 tn Heb “and my eyes are seeing.”
[1:49] 89 tn Or “were afraid, trembled.”
[1:50] 90 sn Grabbed hold of the horns of the altar. The “horns” of the altar were the horn-shaped projections on the four corners of the altar (see Exod 27:2). By going to the holy place and grabbing hold of the horns of the altar, Adonijah was seeking asylum from Solomon.
[1:51] 91 tn Heb “King Solomon.” The name and title have been replaced by the pronoun (“you”) in the translation for stylistic reasons.
[1:51] 92 tn Or “swear an oath to.”
[1:52] 93 tn Heb “if he is a man of strength [or ability].” In this context, where Adonijah calls himself a “servant,” implying allegiance to the new king, the phrase אִישׁ חַיִל (’ish khayil) probably carries the sense of “a worthy man,” that is, “loyal” (see HALOT 311 s.v. חַיִל).
[1:52] 94 tn Heb “but if evil is found in him.”
[1:53] 95 tn Heb “sent and they brought him down.”
[1:53] 96 tn Heb “Go to your house.”
[1:1] 97 tn Grk “James.” The word “From” is not in the Greek text, but has been supplied to indicate the sender of the letter.
[1:1] 98 tn Traditionally, “servant” or “bondservant.” Though δοῦλος (doulos) 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.
[1:1] sn Undoubtedly the background for the concept of being the Lord’s slave or servant is to be found in the Old Testament scriptures. For a Jew this concept did not connote drudgery, but honor and privilege. It was used of national Israel at times (Isa 43:10), but was especially associated with famous OT personalities, including such great men as Moses (Josh 14:7), David (Ps 89:3; cf. 2 Sam 7:5, 8) and Elijah (2 Kgs 10:10); all these men were “servants (or slaves) of the Lord.”
[1:1] 99 tn Grk “to the twelve tribes in the Diaspora.” The Greek term διασπορά (diaspora, “dispersion”) refers to Jews not living in Palestine but “dispersed” or scattered among the Gentiles.
[1:2] 100 tn Grk “brothers,” but the Greek word may be used for “brothers and sisters” or “fellow Christians” as here (cf. BDAG 18 s.v. ἀδελφός 1, where considerable nonbiblical evidence for the plural ἀδελφοί [adelfoi] meaning “brothers and sisters” is cited). Where the plural term is used in direct address, as here, “brothers and sisters” is used; where the term is singular and not direct address (as in v. 9), “believer” is preferred.
[1:2] 101 tn Grk “all joy,” “full joy,” or “greatest joy.”
[1:8] 102 tn Grk “a man of two minds,” continuing the description of the person in v. 7, giving the reason that he cannot expect to receive anything. The word for “man” or “individual” is ἀνήρ (anhr), which often means “male” or “man (as opposed to woman).” But it sometimes is used generically to mean “anyone,” “a person,” as here (cf. BDAG 79 s.v. 2).
[1:8] sn A double-minded man is one whose devotion to God is less than total. His attention is divided between God and other things, and as a consequence he is unstable and therefore unable to receive from God.
[1:9] 103 tn Grk “brother.” Here the term “brother” means “fellow believer” or “fellow Christian” (cf. TEV, NLT “Christians”; CEV “God’s people”). The term broadly connotes familial relationships within the family of God (cf. BDAG 18 s.v. ἀδελφός 2.a).
[1:9] 104 tn Grk “the lowly brother,” but “lowly/humble” is clarified in context by the contrast with “wealthy” in v. 10.
[1:9] 105 tn Grk “let him boast.”
[1:9] 106 tn Grk “his height,” “his exaltation.”
[1:10] 107 tn Grk “a flower of grass.”
[1:11] 108 tn Or “perishes,” “is destroyed.”
[1:12] 109 tn The word for “man” or “individual” here is ἀνήρ (anhr), which often means “male” or “man (as opposed to woman).” However, as BDAG 79 s.v. 2 says, here it is “equivalent to τὶς someone, a person.”
[1:12] 110 tc Most
[1:13] 111 tn Or “God must not be tested by evil people.”
[1:16] 112 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:2.
[1:17] 113 tn The first phrase refers to the action of giving and the second to what is given.
[1:17] 114 tn Or “All generous giving and every perfect gift from above is coming down.”
[1:17] 115 tn Grk “variation or shadow of turning” (referring to the motions of heavenly bodies causing variations of light and darkness).
[1:18] 116 tn Grk “Having willed, he gave us birth.”
[1:19] 117 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:2.
[1:20] 118 tn The word translated “human” here is ἀνήρ (anhr), which often means “male” or “man (as opposed to woman).” But it sometimes is used generically to mean “anyone,” “a person” (cf. BDAG 79 s.v. 2), and in this context, contrasted with “God’s righteousness,” the point is “human” anger (not exclusively “male” anger).
[1:20] 119 sn God’s righteousness could refer to (1) God’s righteous standard, (2) the righteousness God gives, (3) righteousness before God, or (4) God’s eschatological righteousness (see P. H. Davids, James [NIGTC], 93, for discussion).
[1:21] 120 tn Or “with meekness.”
[1:23] 121 tn The word for “man” or “individual” is ἀνήρ (anhr), which often means “male” or “man (as opposed to woman).” However, as BDAG 79 s.v. 2 says, here it is “equivalent to τὶς someone, a person.”
[1:23] 122 tn Grk “the face of his beginning [or origin].”
[1:24] 123 tn Grk “and he has gone out and immediately has forgotten.”
[1:25] 124 tn Grk “continues.”
[1:25] 126 tn Grk “in his doing.”
[1:27] 127 tn Or “in the sight of”; Grk “with.”
[1:27] 128 tn Grk “the God and Father.”
[23:26] 129 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[23:26] 130 sn Jesus was beaten severely with a whip before this (the prelude to crucifixion, known to the Romans as verberatio, mentioned in Matt 27:26; Mark 15:15; John 19:1), so he would have been weak from trauma and loss of blood. Apparently he was unable to bear the cross himself, so Simon was conscripted to help. Cyrene was located in North Africa where Tripoli is today. Nothing more is known about this Simon. Mark 15:21 names him as father of two people apparently known to Mark’s audience.
[23:26] 131 tn Or perhaps, “was coming in from his field” outside the city (BDAG 15-16 s.v. ἀγρός 1).
[23:26] 132 tn Grk “they placed the cross on him to carry behind Jesus.”
[23:27] 133 sn The background of these women is disputed. Are they “official” mourners of Jesus’ death, appointed by custom to mourn death? If so, the mourning here would be more pro forma. However, the text seems to treat the mourning as sincere, so their tears and lamenting would have been genuine.
[23:27] 134 tn Or “who were beating their breasts,” implying a ritualized form of mourning employed in Jewish funerals. See the note on the term “women” earlier in this verse.
[23:28] 135 sn The title Daughters of Jerusalem portrays these women mourning as representatives of the nation.
[23:28] map For the location of Jerusalem see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[23:28] 136 sn Do not weep for me, but weep for yourselves. Judgment now comes on the nation (see Luke 19:41-44) for this judgment of Jesus. Ironically, they mourn the wrong person – they should be mourning for themselves.
[23:29] 137 tn Grk “For behold.”
[23:29] 138 tn Grk “Blessed are the barren, and the wombs that have not borne, and the breasts that have not nursed!”
[23:29] sn Normally barrenness is a sign of judgment, because birth would be seen as a sign of blessing. The reversal of imagery indicates that something was badly wrong.
[23:30] 139 sn The figure of crying out to the mountains ‘Fall on us!’ (appealing to creation itself to hide them from God’s wrath), means that a time will come when people will feel they are better off dead (Hos 10:8).
[23:30] 140 sn An allusion to Hos 10:8 (cf. Rev 6:16).
[23:31] 141 tn Grk “if they do such things.” The plural subject here is indefinite, so the active voice has been translated as a passive (see ExSyn 402).
[23:31] 142 sn The figure of the green wood and the dry has been variously understood. Most likely the picture compares the judgment on Jesus as the green (living) wood to the worse judgment that will surely come for the dry (dead) wood of the nation.
[23:32] 143 tc The text reads either “two other criminals” or “others, two criminals.” The first reading (found in Ì75 א B) could be read as describing Jesus as a criminal, while the second (found in A C D L W Θ Ψ 070 0250 Ë1,13 33 Ï) looks like an attempt to prevent this identification. The first reading, more difficult to explain from the other, is likely original.
[23:32] sn Jesus is numbered among the criminals (see Isa 53:12 and Luke 22:37).
[23:33] 144 tn Here καί (kai) has been translated as “so” to indicate the conclusion of the preceding material.
[23:33] 145 sn The place that is called ‘The Skull’ (known as Golgotha in Aramaic, cf. John 19:17) is north and just outside of Jerusalem. The hill on which it is located protruded much like a skull, giving the place its name. The Latin word for Greek κρανίον (kranion) is calvaria, from which the English word “Calvary” derives (cf. Luke 23:33 in the KJV).
[23:33] 146 sn See the note on crucify in 23:21.
[23:34] 147 tc Many important
[23:34] 148 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
[23:34] 149 tn Grk “cast lots” (probably by using marked pebbles or broken pieces of pottery). A modern equivalent “threw dice” was chosen here because of its association with gambling.
[23:34] 150 sn An allusion to Ps 22:18, which identifies Jesus as the suffering innocent one.
[23:35] 151 tn A figurative extension of the literal meaning “to turn one’s nose up at someone”; here “ridicule, sneer at, show contempt for” (L&N 33.409).
[23:35] 152 sn The irony in the statement Let him save himself is that salvation did come, but later, not while on the cross.
[23:35] 153 tn This is a first class condition in the Greek text.
[23:35] 154 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[23:35] sn See the note on Christ in 2:11.
[23:36] 155 sn Sour wine was cheap wine, called in Latin posca, and referred to a cheap vinegar wine diluted heavily with water. It was the drink of slaves and soldiers, and the soldiers who had performed the crucifixion, who had some on hand, now used it to taunt Jesus further.
[23:37] 156 tn This is also a first class condition in the Greek text.
[23:38] 157 sn Mention of the inscription is an important detail, because the inscription would normally give the reason for the execution. It shows that Jesus was executed for claiming to be a king. It was also probably written with irony from the executioners’ point of view.
[23:39] 158 tc Most
[23:39] sn The question in Greek expects a positive reply and is also phrased with irony.
[23:39] 159 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[23:39] sn See the note on Christ in 2:11.
[23:40] 160 tn Grk “But answering, the other rebuking him, said.” This is somewhat redundant and has been simplified in the translation.
[23:40] 161 tn The particle used here (οὐδέ, oude), which expects a positive reply, makes this a rebuke – “You should fear God and not speak!”
[23:40] 162 tn The words “of condemnation” are not in the Greek text, but are implied.
[23:41] 163 sn This man has done nothing wrong is yet another declaration that Jesus was innocent of any crime.
[23:42] 164 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[23:42] 165 sn Jesus, remember me is a statement of faith from the cross, as Jesus saves another even while he himself is dying. This man’s faith had shown itself when he rebuked the other thief. He hoped to be with Jesus sometime in the future in the kingdom.
[23:42] 166 tc ‡ The alternate readings of some
[23:43] 168 tn Grk “Truly (ἀμήν, amhn), I say to you.”
[23:43] 169 sn Jesus gives more than the criminal asked for, because the blessing will come today, not in the future. He will be among the righteous. See the note on today in 2:11.
[23:43] 170 sn In the NT, paradise is mentioned three times. Here it refers to the abode of the righteous dead. In Rev 2:7 it refers to the restoration of Edenic paradise predicted in Isa 51:3 and Ezek 36:35. In 2 Cor 12:4 it probably refers to the “third heaven” (2 Cor 12:2) as the place where God dwells.
[23:44] 171 tn Grk “And it was.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[23:44] 172 tn Grk “the sixth hour.”
[23:44] 173 tn Grk “until the ninth hour.”
[23:45] 174 tc The wording “the sun’s light failed” is a translation of τοῦ ἡλίου ἐκλιπόντος/ ἐκλείποντος (tou Jhliou eklipontos/ ekleipontos), a reading found in the earliest and best witnesses (among them Ì75 א B C*vid L 070 579 2542 pc) as well as several ancient versions. The majority of
[23:45] sn This imagery has parallels to the Day of the Lord: Joel 2:10; Amos 8:9; Zeph 1:15. Some students of the NT see in Luke’s statement the sun’s light failed (eklipontos) an obvious blunder in his otherwise meticulous historical accuracy. The reason for claiming such an error on the author’s part is due to an understanding of the verb as indicating a solar eclipse when such would be an astronomical impossibility during a full moon. There are generally two ways to resolve this difficulty: (a) adopt a different reading (“the sun was darkened”) that smoothes over the problem (discussed in the tc problem above), or (b) understand the verb eklipontos in a general way (such as “the sun’s light failed”) rather than as a technical term, “the sun was eclipsed.” The problem with the first solution is that it is too convenient, for the Christian scribes who, over the centuries, copied Luke’s Gospel would have thought the same thing. That is, they too would have sensed a problem in the wording and felt that some earlier scribe had incorrectly written down what Luke penned. The fact that the reading “was darkened” shows up in the later and generally inferior witnesses does not bolster one’s confidence that this is the right solution. But second solution, if taken to its logical conclusion, proves too much for it would nullify the argument against the first solution: If the term did not refer to an eclipse, then why would scribes feel compelled to change it to a more general term? The solution to the problem is that ekleipo did in fact sometimes refer to an eclipse, but it did not always do so. (BDAG 306 s.v. ἐκλείπω notes that the verb is used in Hellenistic Greek “Of the sun cease to shine.” In MM it is argued that “it seems more than doubtful that in Lk 2345 any reference is intended to an eclipse. To find such a reference is to involve the Evangelist in a needless blunder, as an eclipse is impossible at full moon, and to run counter to his general usage of the verb = ‘fail’…” [p. 195]. They enlist Luke 16:9; 22:32; and Heb 1:12 for the general meaning “fail,” and further cite several contemporaneous examples from papyri of this meaning [195-96]) Thus, the very fact that the verb can refer to an eclipse would be a sufficient basis for later scribes altering the text out of pious motives; conversely, the very fact that the verb does not always refer to an eclipse and, in fact, does not normally do so, is enough of a basis to exonerate Luke of wholly uncharacteristic carelessness.
[23:45] 175 tn The referent of this term, καταπέτασμα (katapetasma), is not entirely clear. It could refer to the curtain separating the holy of holies from the holy place (Josephus, J. W. 5.5.5 [5.219]), or it could refer to one at the entrance of the temple court (Josephus, J. W. 5.5.4 [5.212]). Many argue that the inner curtain is meant because another term, κάλυμμα (kalumma), is also used for the outer curtain. Others see a reference to the outer curtain as more likely because of the public nature of this sign. Either way, the symbolism means that access to God has been opened up. It also pictures a judgment that includes the sacrifices.
[23:46] 176 sn A quotation from Ps 31:5. It is a psalm of trust. The righteous, innocent sufferer trusts in God. Luke does not have the cry of pain from Ps 22:1 (cf. Matt 27:46; Mark 15:34), but notes Jesus’ trust instead.
[23:47] 177 sn See the note on the word centurion in 7:2.
[23:47] 178 tn Or “righteous.” It is hard to know whether “innocent” or “righteous” is intended, as the Greek term used can mean either, and both make good sense in this context. Luke has been emphasizing Jesus as innocent, so that is slightly more likely here. Of course, one idea entails the other.
[23:47] sn Here is a fourth figure who said that Jesus was innocent in this chapter (Pilate, Herod, a criminal, and now a centurion).
[23:48] 179 sn Some apparently regretted what had taken place. Beating their breasts was a sign of lamentation.
[23:49] 180 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[23:49] 181 tn Technically the participle ὁρῶσαι (Jorwsai) modifies only γυναῖκες (gunaike") since both are feminine plural nominative, although many modern translations refer this as well to the group of those who knew Jesus mentioned in the first part of the verse. These events had a wide array of witnesses.
[23:50] 182 tn Grk “And behold.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic. The Greek word ἰδού (idou) at the beginning of this statement has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).
[23:50] 183 tn Grk “a councillor” (as a member of the Sanhedrin, see L&N 11.85). This indicates that some individuals among the leaders did respond to Jesus.
[23:51] 184 tn Grk “This one.” Because of the length and complexity of the Greek sentence, a new sentence was started in the translation at this point.
[23:51] 185 tc Several
[23:51] sn The parenthetical note at the beginning of v. 51 indicates that Joseph of Arimathea had not consented to the action of the Sanhedrin in condemning Jesus to death. Since Mark 14:64 indicates that all the council members condemned Jesus as deserving death, it is likely that Joseph was not present at the trial.
[23:51] 186 tn Because of the length and complexity of the Greek sentence, a new sentence was started in the translation at this point.
[23:51] 187 tn Or “Judean city”; Grk “from Arimathea, a city of the Jews.” Here the expression “of the Jews” (᾿Iουδαίων, Ioudaiwn) is used in an adjectival sense to specify a location (cf. BDAG 478 s.v. ᾿Iουδαῖος 2.c) and so has been translated “Judean.”
[23:51] 188 tn Or “waiting for.”
[23:51] 189 sn Though some dispute that Joseph of Arimathea was a disciple of Jesus, this remark that he was looking forward to the kingdom of God, the affirmation of his character at the end of v. 50, and his actions regarding Jesus’ burial all suggest otherwise.
[23:52] 190 sn Joseph went to Pilate and asked for the body because he sought to give Jesus an honorable burial. This was indeed a bold move on the part of Joseph of Arimathea, for it clearly and openly identified him with a man who had just been condemned and executed, namely, Jesus. His faith is exemplary, especially for someone who was a member of the council that handed Jesus over for crucifixion (cf. Mark 15:43).
[23:53] 191 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[23:53] 192 tn The term σινδών (sindwn) can refer to a linen cloth used either for clothing or for burial.
[23:53] 193 tn In the Greek text this pronoun (αὐτόν, auton) is masculine, while the previous one (αὐτό, auto) is neuter, referring to the body.
[23:53] 194 tn That is, cut or carved into an outcropping of natural rock, resulting in a cave-like structure (see L&N 19.26).
[23:53] 195 tc Codex Bezae (D), with some support from 070, one Itala ms, and the Sahidic version, adds the words, “And after he [Jesus] was laid [in the tomb], he [Joseph of Arimathea] put a stone over the tomb which scarcely twenty men could roll.” Although this addition is certainly not part of the original text of Luke, it does show how interested the early scribes were in the details of the burial and may even reflect a very primitive tradition. Matt 27:60 and Mark 15:46 record the positioning of a large stone at the door of the tomb.
[23:53] tn Or “laid to rest.”
[23:54] 196 sn The day of preparation was the day before the Sabbath when everything had to be prepared for it, as no work could be done on the Sabbath.
[23:54] 197 tn Normally, “dawning,” but as the Jewish Sabbath begins at 6 p.m., “beginning” is more appropriate.
[23:55] 198 tn Here δέ (de) has not been translated.
[23:55] 199 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[23:56] 200 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
[23:56] 201 tn On this term see BDAG 140-41 s.v. ἄρωμα. The Jews did not practice embalming, so these preparations were used to cover the stench of decay and slow decomposition. The women planned to return and anoint the body. But that would have to wait until after the Sabbath.
[23:56] 202 tn Or “ointments.” This was another type of perfumed oil.
[23:56] 203 sn According to the commandment. These women are portrayed as pious, faithful to the law in observing the Sabbath.
