2 Raja-raja 1:1-18
Konteks1:1 After Ahab died, Moab rebelled against Israel. 1 1:2 Ahaziah fell through a window lattice in his upper chamber in Samaria 2 and was injured. He sent messengers with these orders, 3 “Go, ask 4 Baal Zebub, 5 the god of Ekron, if I will survive this injury.”
1:3 But the Lord’s angelic messenger told Elijah the Tishbite, “Get up, go to meet the messengers from the king of Samaria. Say this to them: ‘You must think there is no God in Israel! That explains why you are on your way to seek an oracle from Baal Zebub the god of Ekron. 6 1:4 Therefore this is what the Lord says, “You will not leave the bed you lie on, for you will certainly die!”’” So Elijah went on his way.
1:5 When the messengers returned to the king, 7 he asked them, “Why have you returned?” 1:6 They replied, 8 “A man came up to meet us. He told us, “Go back to the king who sent you and tell him, ‘This is what the Lord says: “You must think there is no God in Israel! That explains why you are sending for an oracle from Baal Zebub, the god of Ekron. 9 Therefore you will not leave the bed you lie on, for you will certainly die.”’” 1:7 The king 10 asked them, “Describe the appearance 11 of this man who came up to meet you and told you these things.” 1:8 They replied, 12 “He was a hairy man 13 and had a leather belt 14 tied around his waist.” The king 15 said, “He is Elijah the Tishbite.”
1:9 The king 16 sent a captain and his fifty soldiers 17 to retrieve Elijah. 18 The captain 19 went up to him, while he was sitting on the top of a hill. 20 He told him, “Prophet, 21 the king says, ‘Come down!’” 1:10 Elijah replied to the captain, 22 “If I am indeed a prophet, may fire come down from the sky and consume you and your fifty soldiers!” Fire then came down 23 from the sky and consumed him and his fifty soldiers.
1:11 The king 24 sent another captain and his fifty soldiers to retrieve Elijah. He went up and told him, 25 “Prophet, this is what the king says, ‘Come down at once!’” 26 1:12 Elijah replied to them, 27 “If I am indeed a prophet, may fire come down from the sky and consume you and your fifty soldiers!” Fire from God 28 came down from the sky and consumed him and his fifty soldiers.
1:13 The king 29 sent a third captain and his fifty soldiers. This third captain went up and fell 30 on his knees before Elijah. He begged for mercy, “Prophet, please have respect for my life and for the lives of these fifty servants of yours. 1:14 Indeed, 31 fire came down from the sky and consumed the two captains who came before me, along with their men. 32 So now, please have respect for my life.” 1:15 The Lord’s angelic messenger said to Elijah, “Go down with him. Don’t be afraid of him.” So he got up and went down 33 with him to the king.
1:16 Elijah 34 said to the king, 35 “This is what the Lord says, ‘You sent messengers to seek an oracle from Baal Zebub, the god of Ekron. You must think there is no God in Israel from whom you can seek an oracle! 36 Therefore you will not leave the bed you lie on, for you will certainly die.’” 37
1:17 He died just as the Lord had prophesied through Elijah. 38 In the second year of the reign of King Jehoram son of Jehoshaphat over Judah, Ahaziah’s brother Jehoram replaced him as king of Israel, because he had no son. 39 1:18 The rest of the events of Ahaziah’s reign, including his accomplishments, are recorded in the scroll called the Annals of the Kings of Israel. 40
Yakobus 1:1-27
Konteks1:1 From James, 41 a slave 42 of God and the Lord Jesus Christ, to the twelve tribes dispersed abroad. 43 Greetings!
1:2 My brothers and sisters, 44 consider it nothing but joy 45 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, 46 unstable in all his ways.
1:9 Now the believer 47 of humble means 48 should take pride 49 in his high position. 50 1:10 But the rich person’s pride should be in his humiliation, because he will pass away like a wildflower in the meadow. 51 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. 52 So also the rich person in the midst of his pursuits will wither away. 1:12 Happy is the one 53 who endures testing, because when he has proven to be genuine, he will receive the crown of life that God 54 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, 55 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. 56 1:17 All generous giving and every perfect gift 57 is from above, coming down 58 from the Father of lights, with whom there is no variation or the slightest hint of change. 59 1:18 By his sovereign plan he gave us birth 60 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! 61 Let every person be quick to listen, slow to speak, slow to anger. 1:20 For human 62 anger does not accomplish God’s righteousness. 63 1:21 So put away all filth and evil excess and humbly 64 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 65 who gazes at his own face 66 in a mirror. 1:24 For he gazes at himself and then goes out and immediately forgets 67 what sort of person he was. 1:25 But the one who peers into the perfect law of liberty and fixes his attention there, 68 and does not become a forgetful listener but one who lives it out – he 69 will be blessed in what he does. 70 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 71 God the Father 72 is this: to care for orphans and widows in their misfortune and to keep oneself unstained by the world.
[1:1] 1 sn This statement may fit better with the final paragraph of 1 Kgs 22.
[1:2] 2 map For location see Map2 B1; Map4 D3; Map5 E2; Map6 A4; Map7 C1.
[1:2] 3 tn Heb “and he sent messengers and said to them.”
[1:2] 4 tn That is, “seek an oracle from.”
[1:2] 5 sn Apparently Baal Zebub refers to a local manifestation of the god Baal at the Philistine city of Ekron. The name appears to mean “Lord of the Flies,” but it may be a deliberate scribal corruption of Baal Zebul, “Baal, the Prince,” a title known from the Ugaritic texts. For further discussion and bibliography, see HALOT 261 s.v. זְבוּב בַּעַל and M. Cogan and H. Tadmor, II Kings (AB), 25.
[1:3] 6 tn Heb “Is it because there is no God in Israel [that] you are going to inquire of Baal Zebub, the god of Ekron?” The translation seeks to bring out the sarcastic tone of the rhetorical question.
[1:5] sn The narrative is elliptical and telescoped here. The account of Elijah encountering the messengers and delivering the Lord’s message is omitted; we only here of it as the messengers report what happened to the king.
[1:6] 9 tn Heb “Is it because there is no God in Israel [that] you are sending to inquire of Baal Zebub, the god of Ekron?” The translation seeks to bring out the sarcastic tone of the rhetorical question. In v. 3 the messengers are addressed (in the phrase “you are on your way” the second person plural pronoun is used in Hebrew), but here the king is addressed (in the phrase “you are sending” the second person singular pronoun is used).
[1:7] 10 tn Heb “he”; the referent (the king) has been specified in the translation for clarity.
[1:7] 11 tn Heb “What was the manner…?”
[1:8] 12 tn Heb “said to him.”
[1:8] 13 tn Heb “an owner of hair.” This idiomatic expression indicates that Elijah was very hairy. For other examples where the idiom “owner of” is used to describe a characteristic of someone, see HALOT 143 s.v. בַּעַל. For example, an “owner of dreams” is one who frequently has dreams (Gen 37:19) and an “owner of anger” is a hot-tempered individual (Prov 22:24).
[1:8] 14 tn Heb “belt of skin” (i.e., one made from animal hide).
[1:8] 15 tn Heb “he”; the referent (the king) has been specified in the translation for clarity.
[1:9] 16 tn Heb “he”; the referent (the king) has been specified in the translation for clarity.
[1:9] 17 tn Heb “officer of fifty and his fifty.”
[1:9] 19 tn Heb “he”; the referent (the captain) has been specified in the translation for clarity.
[1:9] 20 sn The prophet Elijah’s position on the top of the hill symbolizes his superiority to the king and his messengers.
[1:9] 21 tn Heb “man of God” (also in vv. 10, 11, 12, 13).
[1:10] 22 tn Heb “answered and said to the officer of fifty.”
[1:10] 23 tn Wordplay contributes to the irony here. The king tells Elijah to “come down” (Hebrew יָרַד, yarad), but Elijah calls fire down (יָרַד) on the arrogant king’s officer.
[1:11] 24 tn Heb “he”; the referent (the king) has been specified in the translation for clarity.
[1:11] 25 tc The MT reads, “he answered and said to him.” The verb “he answered” (וַיַּעַן, vayya’an) is probably a corruption of “he went up” (וַיַּעַל, vayya’al). See v. 9.
[1:11] 26 sn In this second panel of the three-paneled narrative, the king and his captain are more arrogant than before. The captain uses a more official sounding introduction (“this is what the king says”) and the king adds “at once” to the command.
[1:12] 27 tc Two medieval Hebrew
[1:12] 28 tn Or “intense fire.” The divine name may be used idiomatically to emphasize the intensity of the fire. Whether one translates אֱלֹהִים (’elohim) here as a proper name or idiomatically, this addition to the narrative (the name is omitted in the first panel, v. 10b) emphasizes the severity of the judgment and is appropriate given the more intense command delivered by the king to the prophet in this panel.
[1:13] 29 tn Heb “he”; the referent (the king) has been specified in the translation for clarity.
[1:13] 30 tn Heb “went up and approached and kneeled.”
[1:14] 32 tn Heb “their fifty.”
[1:15] 33 sn In this third panel the verb “come down” (יָרַד, yarad) occurs again, this time describing Elijah’s descent from the hill at the Lord’s command. The moral of the story seems clear: Those who act as if they have authority over God and his servants just may pay for their arrogance with their lives; those who, like the third commander, humble themselves and show the proper respect for God’s authority and for his servants will be spared and find God quite cooperative.
[1:16] 34 tn Heb “he”; the referent (Elijah) has been specified in the translation for clarity.
[1:16] 35 tn Heb “him”; the referent (the king) has been specified in the translation for clarity.
[1:16] 36 tn Heb “Because you sent messengers to inquire of Baal Zebub, the god of Ekron, is there no God in Israel to inquire of his word?”
[1:16] 37 sn For the third time in this chapter we read the Lord’s sarcastic question to king and the accompanying announcement of judgment. The repetition emphasizes one of the chapter’s main themes. Israel’s leaders should seek guidance from their own God, not a pagan deity, for Israel’s sovereign God is the one who controls life and death.
[1:17] 38 tn Heb “according to the word of the
[1:17] 39 tn Heb “Jehoram replaced him as king…because he had no son.” Some ancient textual witnesses add “his brother,” which was likely added on the basis of the statement later in the verse that Ahaziah had no son.
[1:18] 40 tn Heb “As for the rest of the acts of Ahaziah which he did, are they not recorded in the scroll of the events of the days of the kings of Israel?”
[1:1] 41 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] 42 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] 43 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] 44 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] 45 tn Grk “all joy,” “full joy,” or “greatest joy.”
[1:8] 46 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] 47 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] 48 tn Grk “the lowly brother,” but “lowly/humble” is clarified in context by the contrast with “wealthy” in v. 10.
[1:9] 49 tn Grk “let him boast.”
[1:9] 50 tn Grk “his height,” “his exaltation.”
[1:10] 51 tn Grk “a flower of grass.”
[1:11] 52 tn Or “perishes,” “is destroyed.”
[1:12] 53 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] 54 tc Most
[1:13] 55 tn Or “God must not be tested by evil people.”
[1:16] 56 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:2.
[1:17] 57 tn The first phrase refers to the action of giving and the second to what is given.
[1:17] 58 tn Or “All generous giving and every perfect gift from above is coming down.”
[1:17] 59 tn Grk “variation or shadow of turning” (referring to the motions of heavenly bodies causing variations of light and darkness).
[1:18] 60 tn Grk “Having willed, he gave us birth.”
[1:19] 61 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:2.
[1:20] 62 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] 63 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] 64 tn Or “with meekness.”
[1:23] 65 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] 66 tn Grk “the face of his beginning [or origin].”
[1:24] 67 tn Grk “and he has gone out and immediately has forgotten.”
[1:25] 70 tn Grk “in his doing.”
