2 Raja-raja 2:1-25
Konteks2:1 Just before 1 the Lord took Elijah up to heaven in a windstorm, Elijah and Elisha were traveling from Gilgal. 2:2 Elijah told Elisha, “Stay here, for the Lord has sent me to Bethel.” 2 But Elisha said, “As certainly as the Lord lives and as you live, I will not leave you.” So they went down to Bethel. 2:3 Some members of the prophetic guild 3 in Bethel came out to Elisha and said, “Do you know that today the Lord is going to take your master from you?” 4 He answered, “Yes, I know. Be quiet.”
2:4 Elijah said to him, “Elisha, stay here, for the Lord has sent me to Jericho.” 5 But he replied, “As certainly as the Lord lives and as you live, I will not leave you.” So they went to Jericho. 2:5 Some members of the prophetic guild in Jericho approached Elisha and said, “Do you know that today the Lord is going to take your master from you?” He answered, “Yes, I know. Be quiet.”
2:6 Elijah said to him, “Stay here, for the Lord has sent me to the Jordan.” But he replied, “As certainly as the Lord lives and as you live, I will not leave you.” So they traveled on together. 2:7 The fifty members of the prophetic guild went and stood opposite them at a distance, while Elijah and Elisha 6 stood by the Jordan. 2:8 Elijah took his cloak, folded it up, and hit the water with it. The water divided, and the two of them crossed over on dry ground.
2:9 When they had crossed over, Elijah said to Elisha, “What can I do for you, 7 before I am taken away from you?” Elisha answered, “May I receive a double portion of the prophetic spirit that energizes you.” 8 2:10 Elijah 9 replied, “That’s a difficult request! 10 If you see me taken from you, may it be so, but if you don’t, it will not happen.”
2:11 As they were walking along and talking, suddenly a fiery chariot 11 pulled by fiery horses appeared. 12 They went between Elijah and Elisha, 13 and Elijah went up to heaven in a windstorm. 2:12 While Elisha was watching, he was crying out, “My father, my father! The chariot and horsemen of Israel!” 14 Then he could no longer see him. He grabbed his clothes and tore them in two. 2:13 He picked up Elijah’s cloak, which had fallen off him, and went back and stood on the shore of the Jordan. 2:14 He took the cloak that had fallen off Elijah, 15 hit the water with it, and said, “Where is the Lord, the God of Elijah?” When he hit the water, it divided and Elisha crossed over.
2:15 When the members of the prophetic guild in Jericho, 16 who were standing at a distance, 17 saw him do this, they said, “The spirit that energized Elijah 18 rests upon Elisha.” They went to meet him and bowed down to the ground before him. 2:16 They said to him, “Look, there are fifty capable men with your servants. Let them go and look for your master, for the wind sent from the Lord 19 may have carried him away and dropped him on one of the hills or in one of the valleys.” But Elisha 20 replied, “Don’t send them out.” 2:17 But they were so insistent, he became embarrassed. So he said, “Send them out.” They sent the fifty men out and they looked for three days, but could not find Elijah. 21 2:18 When they came back, Elisha 22 was staying in Jericho. He said to them, “Didn’t I tell you, ‘Don’t go’?”
2:19 The men of the city said to Elisha, “Look, the city has a good location, as our 23 master can see. But the water is bad and the land doesn’t produce crops.” 24 2:20 Elisha 25 said, “Get me a new jar and put some salt in it.” So they got it. 2:21 He went out to the spring and threw the salt in. Then he said, “This is what the Lord says, ‘I have purified 26 this water. It will no longer cause death or fail to produce crops.” 27 2:22 The water has been pure to this very day, just as Elisha prophesied. 28
2:23 He went up from there to Bethel. 29 As he was traveling up the road, some young boys 30 came out of the city and made fun of him, saying, “Go on up, baldy! Go on up, baldy!” 2:24 When he turned around and saw them, he called God’s judgment down on them. 31 Two female bears came out of the woods and ripped forty-two of the boys to pieces. 2:25 From there he traveled to Mount Carmel and then back to Samaria. 32
Yakobus 1:1-27
Konteks1:1 From James, 33 a slave 34 of God and the Lord Jesus Christ, to the twelve tribes dispersed abroad. 35 Greetings!
1:2 My brothers and sisters, 36 consider it nothing but joy 37 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, 38 unstable in all his ways.
1:9 Now the believer 39 of humble means 40 should take pride 41 in his high position. 42 1:10 But the rich person’s pride should be in his humiliation, because he will pass away like a wildflower in the meadow. 43 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. 44 So also the rich person in the midst of his pursuits will wither away. 1:12 Happy is the one 45 who endures testing, because when he has proven to be genuine, he will receive the crown of life that God 46 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, 47 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. 48 1:17 All generous giving and every perfect gift 49 is from above, coming down 50 from the Father of lights, with whom there is no variation or the slightest hint of change. 51 1:18 By his sovereign plan he gave us birth 52 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! 53 Let every person be quick to listen, slow to speak, slow to anger. 1:20 For human 54 anger does not accomplish God’s righteousness. 55 1:21 So put away all filth and evil excess and humbly 56 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 57 who gazes at his own face 58 in a mirror. 1:24 For he gazes at himself and then goes out and immediately forgets 59 what sort of person he was. 1:25 But the one who peers into the perfect law of liberty and fixes his attention there, 60 and does not become a forgetful listener but one who lives it out – he 61 will be blessed in what he does. 62 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 63 God the Father 64 is this: to care for orphans and widows in their misfortune and to keep oneself unstained by the world.
[2:2] 2 map For location see Map4 G4; Map5 C1; Map6 E3; Map7 D1; Map8 G3.
[2:3] 3 tn Heb “the sons of the prophets.”
[2:3] 4 tn Heb “from your head.” The same expression occurs in v. 5.
[2:4] 5 map For location see Map5 B2; Map6 E1; Map7 E1; Map8 E3; Map10 A2; Map11 A1.
[2:7] 6 tn Heb “the two of them.” The referents (Elijah and Elisha) have been specified in the translation for clarity.
[2:9] 7 tn Heb “Ask! What can I do for you….?”
[2:9] 8 tn Heb “May a double portion of your spirit come to me.”
[2:10] 9 tn Heb “he”; the referent (Elijah) has been specified in the translation for clarity.
[2:10] 10 tn Heb “You have made difficult [your] request.”
[2:11] 11 tn Though the noun is singular here, it may be collective, in which case it could be translated “chariots.”
[2:11] 12 tn Heb “look, a chariot of fire and horses of fire.”
[2:11] 13 tn Heb “and they made a division between the two of them.”
[2:12] 14 sn Elisha may be referring to the fiery chariot(s) and horses as the Lord’s spiritual army that fights on behalf of Israel (see 2 Kgs 6:15-17; 7:6). However, the juxtaposition with “my father” (clearly a reference to Elijah as Elisha’s mentor), and the parallel in 2 Kgs 13:14 (where the king addresses Elisha with these words), suggest that Elisha is referring to Elijah. In this case Elijah is viewed as a one man army, as it were. When the Lord spoke through him, his prophetic word was as powerful as an army of chariots and horses. See M. A. Beek, “The Meaning of the Expression ‘The Chariots and Horsemen of Israel’ (II Kings ii 12),” The Witness of Tradition (OTS 17), 1-10.
[2:14] 15 tn Heb “Elijah’s cloak, which had fallen off him.” The wording is changed slightly in the translation for the sake of variety of expression (see v. 13).
[2:15] 16 map For location see Map5 B2; Map6 E1; Map7 E1; Map8 E3; Map10 A2; Map11 A1.
[2:15] 17 tn Heb “and the sons of the prophets who were in Jericho, [who were standing] opposite, saw him and said.”
[2:15] 18 tn Heb “the spirit of Elijah.”
[2:16] 19 tn Or “the spirit of the
[2:16] 20 tn Heb “he”; the referent (Elisha) has been specified in the translation for clarity.
[2:17] 21 tn Heb “him”; the referent (Elijah) has been specified in the translation for clarity.
[2:18] 22 tn Heb “he”; the referent (Elisha) has been specified in the translation for clarity.
[2:19] 24 tn Heb “miscarries” or “is barren.”
[2:20] 25 tn Heb “he”; the referent (Elisha) has been specified in the translation for clarity.
[2:21] 27 tn Heb “there will no longer be from there death and miscarriage [or, ‘barrenness’].”
[2:22] 28 tn Heb “according to the word of Elisha which he spoke.”
[2:23] 29 map For location see Map4 G4; Map5 C1; Map6 E3; Map7 D1; Map8 G3.
[2:23] 30 tn The word נַעַר (na’ar), here translated “boy,” can refer to a broad age range, including infants as well as young men. But the qualifying term “young” (or “small”) suggests these youths were relatively young. The phrase in question (“young boy”) occurs elsewhere in 1 Sam 20:35; 1 Kgs 3:7 (used by Solomon in an hyperbolic manner); 11:17; 2 Kgs 5:14; and Isa 11:6.
[2:24] 31 tn Heb “he cursed them in the name of the
[2:25] 32 sn The two brief episodes recorded in vv. 19-25 demonstrate Elisha’s authority and prove that he is the legitimate prophetic heir of Elijah. He has the capacity to bring life and blessing to those who recognize his authority, or death and judgment to those who reject him.
[2:25] map For location see Map2 B1; Map4 D3; Map5 E2; Map6 A4; Map7 C1.
[1:1] 33 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] 34 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] 35 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] 36 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] 37 tn Grk “all joy,” “full joy,” or “greatest joy.”
[1:8] 38 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] 39 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] 40 tn Grk “the lowly brother,” but “lowly/humble” is clarified in context by the contrast with “wealthy” in v. 10.
[1:9] 41 tn Grk “let him boast.”
[1:9] 42 tn Grk “his height,” “his exaltation.”
[1:10] 43 tn Grk “a flower of grass.”
[1:11] 44 tn Or “perishes,” “is destroyed.”
[1:12] 45 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] 46 tc Most
[1:13] 47 tn Or “God must not be tested by evil people.”
[1:16] 48 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:2.
[1:17] 49 tn The first phrase refers to the action of giving and the second to what is given.
[1:17] 50 tn Or “All generous giving and every perfect gift from above is coming down.”
[1:17] 51 tn Grk “variation or shadow of turning” (referring to the motions of heavenly bodies causing variations of light and darkness).
[1:18] 52 tn Grk “Having willed, he gave us birth.”
[1:19] 53 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:2.
[1:20] 54 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] 55 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] 56 tn Or “with meekness.”
[1:23] 57 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] 58 tn Grk “the face of his beginning [or origin].”
[1:24] 59 tn Grk “and he has gone out and immediately has forgotten.”
[1:25] 62 tn Grk “in his doing.”
