2 Tawarikh 1:1-17
Konteks1:1 Solomon son of David solidified his royal authority, 1 for 2 the Lord his God was with him and magnified him greatly.
1:2 Solomon addressed all Israel, including those who commanded units of a thousand and a hundred, the judges, and all the leaders of all Israel who were heads of families. 1:3 Solomon and the entire assembly went to the worship center 3 in Gibeon, for the tent where they met God 4 was located there, which Moses the Lord’s servant had made in the wilderness. 1:4 (Now David had brought up the ark of God from Kiriath Jearim to the place he had prepared for it, for he had pitched a tent for it in Jerusalem. 5 1:5 But the bronze altar made by Bezalel son of Uri, son of Hur, was in front of the Lord’s tabernacle. 6 Solomon and the entire assembly prayed to him 7 there.) 1:6 Solomon went up to the bronze altar before the Lord which was at the meeting tent, and he offered up a thousand burnt sacrifices.
1:7 That night God appeared 8 to Solomon and said to him, “Tell me 9 what I should give you.” 1:8 Solomon replied to God, “You demonstrated 10 great loyalty to my father David and have made me king in his place. 1:9 Now, Lord God, may your promise 11 to my father David be realized, 12 for you have made me king over a great nation as numerous as the dust of the earth. 1:10 Now give me wisdom and discernment so 13 I can effectively lead this nation. 14 Otherwise 15 no one is able 16 to make judicial decisions for 17 this great nation of yours.” 18
1:11 God said to Solomon, “Because you desire this, 19 and did not ask for riches, wealth, and honor, or for vengeance on your enemies, 20 and because you did not ask for long life, 21 but requested wisdom and discernment so you can make judicial decisions for my people over whom I have made you king, 1:12 you are granted wisdom and discernment. 22 Furthermore I am giving you riches, wealth, and honor surpassing that of any king before or after you.” 23
1:13 Solomon left the meeting tent at the worship center in Gibeon and went to Jerusalem, where he reigned over Israel. 24
1:14 Solomon accumulated 25 chariots and horses. He had 1,400 chariots and 12,000 horses. He kept them in assigned cities and in Jerusalem. 26 1:15 The king made silver and gold as plentiful 27 in Jerusalem as stones; cedar was 28 as plentiful as sycamore fig trees are in the lowlands. 29 1:16 Solomon acquired his horses from Egypt 30 and from Que; the king’s traders purchased them from Que. 1:17 They paid 600 silver pieces for each chariot from Egypt, and 150 silver pieces for each horse. They also sold chariots and horses to all the kings of the Hittites and to the kings of Syria. 31
Yakobus 1:1-27
Konteks1:1 From James, 32 a slave 33 of God and the Lord Jesus Christ, to the twelve tribes dispersed abroad. 34 Greetings!
1:2 My brothers and sisters, 35 consider it nothing but joy 36 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, 37 unstable in all his ways.
1:9 Now the believer 38 of humble means 39 should take pride 40 in his high position. 41 1:10 But the rich person’s pride should be in his humiliation, because he will pass away like a wildflower in the meadow. 42 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. 43 So also the rich person in the midst of his pursuits will wither away. 1:12 Happy is the one 44 who endures testing, because when he has proven to be genuine, he will receive the crown of life that God 45 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, 46 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. 47 1:17 All generous giving and every perfect gift 48 is from above, coming down 49 from the Father of lights, with whom there is no variation or the slightest hint of change. 50 1:18 By his sovereign plan he gave us birth 51 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! 52 Let every person be quick to listen, slow to speak, slow to anger. 1:20 For human 53 anger does not accomplish God’s righteousness. 54 1:21 So put away all filth and evil excess and humbly 55 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 56 who gazes at his own face 57 in a mirror. 1:24 For he gazes at himself and then goes out and immediately forgets 58 what sort of person he was. 1:25 But the one who peers into the perfect law of liberty and fixes his attention there, 59 and does not become a forgetful listener but one who lives it out – he 60 will be blessed in what he does. 61 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 62 God the Father 63 is this: to care for orphans and widows in their misfortune and to keep oneself unstained by the world.
Yohanes 12:27-50
Konteks12:27 “Now my soul is greatly distressed. And what should I say? ‘Father, deliver me 64 from this hour’? 65 No, but for this very reason I have come to this hour. 66 12:28 Father, glorify your name.” Then a voice came from heaven, 67 “I have glorified it, 68 and I will glorify it 69 again.” 12:29 The crowd that stood there and heard the voice 70 said that it had thundered. Others said that an angel had spoken to him. 71 12:30 Jesus said, 72 “This voice has not come for my benefit 73 but for yours. 12:31 Now is the judgment of this world; now the ruler of this world 74 will be driven out. 75 12:32 And I, when I am lifted up from the earth, will draw all people 76 to myself.” 12:33 (Now he said this to indicate clearly what kind of death he was going to die.) 77
12:34 Then the crowd responded, 78 “We have heard from the law that the Christ 79 will remain forever. 80 How 81 can you say, ‘The Son of Man must be lifted up’? Who is this Son of Man?” 12:35 Jesus replied, 82 “The light is with you for a little while longer. 83 Walk while you have the light, so that the darkness may not overtake you. 84 The one who walks in the darkness does not know where he is going. 12:36 While you have the light, believe in the light, so that you may become sons of light.” 85 When Jesus had said these things, he went away and hid himself from them.
12:37 Although Jesus 86 had performed 87 so many miraculous signs before them, they still refused to believe in him, 12:38 so that the word 88 of Isaiah the prophet would be fulfilled. He said, 89 “Lord, who has believed our message, and to whom has the arm of the Lord 90 been revealed?” 91 12:39 For this reason they could not believe, 92 because again Isaiah said,
12:40 “He has blinded their eyes
and hardened their heart, 93
so that they would not see with their eyes
and understand with their heart, 94
and turn to me, 95 and I would heal them.” 96
12:41 Isaiah said these things because he saw Christ’s 97 glory, and spoke about him.
12:42 Nevertheless, even among the rulers 98 many believed in him, but because of the Pharisees 99 they would not confess Jesus to be the Christ, 100 so that they would not be put out of 101 the synagogue. 102 12:43 For they loved praise 103 from men more than praise 104 from God.
12:44 But Jesus shouted out, 105 “The one who believes in me does not believe in me, but in the one who sent me, 106 12:45 and the one who sees me sees the one who sent me. 107 12:46 I have come as a light into the world, so that everyone who believes in me should not remain in darkness. 12:47 If anyone 108 hears my words and does not obey them, 109 I do not judge him. For I have not come to judge the world, but to save the world. 110 12:48 The one who rejects me and does not accept 111 my words has a judge; 112 the word 113 I have spoken will judge him at the last day. 12:49 For I have not spoken from my own authority, 114 but the Father himself who sent me has commanded me 115 what I should say and what I should speak. 12:50 And I know that his commandment is eternal life. 116 Thus the things I say, I say just as the Father has told me.” 117
[1:1] 1 tn Heb “and Solomon son of David strengthened himself over his kingdom.”
[1:1] 2 tn The disjunctive clause (note the vav [ו] + subject pattern) probably has a causal nuance here.
[1:3] 4 tn Heb “the tent of meeting of God.”
[1:4] 5 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[1:5] 6 sn The tabernacle was located in Gibeon; see 1 Chr 21:29.
[1:5] 7 tn Heb “sought [or “inquired of”] him.”
[1:7] 8 tn Or “revealed himself.”
[1:9] 12 tn Or “be firm, established.”
[1:10] 13 tn The cohortative with prefixed vav (ו) following the imperative here indicates purpose/result.
[1:10] 14 tn Heb “so I may go out before this nation and come in.” The expression “go out…and come in” here means “to lead” (see HALOT 425 s.v. יצא qal.4).
[1:10] 15 tn Heb “for.” The word “otherwise” is used to reflect the logical sense of the statement.
[1:10] 16 tn Heb “who is able?” The rhetorical question anticipates the answer, “no one.”
[1:10] 18 tn Heb “these numerous people of yours.”
[1:11] 19 tn Heb “because this was in your heart.”
[1:11] 20 tn Heb “the life of those who hate you.”
[1:12] 22 tn Heb “wisdom and discernment are given to you.”
[1:12] 23 tn Heb “which was not so for the kings who were before you, and after you there will not be so.”
[1:13] 24 tn Heb “and Solomon came from the high place which was in Gibeon [to] Jerusalem, from before the tent of meeting, and he reigned over Israel.”
[1:14] 26 tn Heb “he placed them in the chariot cities and with the king in Jerusalem.”
[1:14] map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[1:15] 27 tn The words “as plentiful” are supplied in the translation for clarification.
[1:15] 29 tn Heb “as the sycamore fig trees which are in the Shephelah.”
[1:16] 30 sn Because Que is also mentioned, some prefer to see 1 Kgs 10:28-29 as a reference to Mutsur. Que and Mutsur were located in Cilicia or Cappadocia (in modern southern Turkey). See HALOT 625 s.v. מִצְרַיִם.
[1:17] 31 tn Heb “and they brought up and brought out from Egypt a chariot for 600 silver (pieces), and a horse for 150, and in the same way to all the kings of the Hittites and to the kings of Aram by their hand they brought out.”
[1:1] 32 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] 33 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] 34 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] 35 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] 36 tn Grk “all joy,” “full joy,” or “greatest joy.”
[1:8] 37 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] 38 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] 39 tn Grk “the lowly brother,” but “lowly/humble” is clarified in context by the contrast with “wealthy” in v. 10.
[1:9] 40 tn Grk “let him boast.”
[1:9] 41 tn Grk “his height,” “his exaltation.”
[1:10] 42 tn Grk “a flower of grass.”
[1:11] 43 tn Or “perishes,” “is destroyed.”
[1:12] 44 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] 45 tc Most
[1:13] 46 tn Or “God must not be tested by evil people.”
[1:16] 47 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:2.
[1:17] 48 tn The first phrase refers to the action of giving and the second to what is given.
[1:17] 49 tn Or “All generous giving and every perfect gift from above is coming down.”
[1:17] 50 tn Grk “variation or shadow of turning” (referring to the motions of heavenly bodies causing variations of light and darkness).
[1:18] 51 tn Grk “Having willed, he gave us birth.”
[1:19] 52 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:2.
[1:20] 53 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] 54 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] 55 tn Or “with meekness.”
[1:23] 56 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] 57 tn Grk “the face of his beginning [or origin].”
[1:24] 58 tn Grk “and he has gone out and immediately has forgotten.”
[1:25] 61 tn Grk “in his doing.”
[1:27] 62 tn Or “in the sight of”; Grk “with.”
[1:27] 63 tn Grk “the God and Father.”
[12:27] 65 tn Or “this occasion.”
[12:27] sn Father, deliver me from this hour. It is now clear that Jesus’ hour has come – the hour of his return to the Father through crucifixion, death, resurrection, and ascension (see 12:23). This will be reiterated in 13:1 and 17:1. Jesus states (employing words similar to those of Ps 6:4) that his soul is troubled. What shall his response to his imminent death be? A prayer to the Father to deliver him from that hour? No, because it is on account of this very hour that Jesus has come. His sacrificial death has always remained the primary purpose of his mission into the world. Now, faced with the completion of that mission, shall he ask the Father to spare him from it? The expected answer is no.
[12:27] 66 tn Or “this occasion.”
[12:28] 67 tn Or “from the sky” (see note on 1:32).
[12:28] 68 tn “It” is not in the Greek text. Direct objects were often omitted in Greek when clear from the context.
[12:28] 69 tn “It” is not in the Greek text. Direct objects were often omitted in Greek when clear from the context.
[12:29] 70 tn “The voice” is not in the Greek text. Direct objects were often omitted in Greek when clear from the context.
[12:29] 71 tn Grk “Others said, “An angel has spoken to him.” The direct discourse in the second half of v. 29 was converted to indirect discourse in the translation to maintain the parallelism with the first half of the verse, which is better in keeping with English style.
[12:30] 72 tn Grk “Jesus answered and said.”
[12:30] 73 tn Or “for my sake.”
[12:31] 74 sn The ruler of this world is a reference to Satan.
[12:31] 75 tn Or “will be thrown out.” This translation regards the future passive ἐκβληθήσεται (ekblhqhsetai) as referring to an event future to the time of speaking.
[12:31] sn The phrase driven out must refer to Satan’s loss of authority over this world. This must be in principle rather than in immediate fact, since 1 John 5:19 states that the whole world (still) lies in the power of the evil one (a reference to Satan). In an absolute sense the reference is proleptic. The coming of Jesus’ hour (his crucifixion, death, resurrection, and exaltation to the Father) marks the end of Satan’s domain and brings about his defeat, even though that defeat has not been ultimately worked out in history yet and awaits the consummation of the age.
[12:32] 76 tn Grk “all.” The word “people” is not in the Greek text but is supplied for stylistic reasons and for clarity (cf. KJV “all men”).
[12:33] 77 sn This is a parenthetical note by the author.
[12:34] 78 tn Grk “Then the crowd answered him.”
[12:34] 79 tn Or “the Messiah” (Both Greek “Christ” and Hebrew and Aramaic “Messiah” mean “one who has been anointed”).
[12:34] sn See the note on Christ in 1:20.
[12:34] 80 tn Probably an allusion to Ps 89:35-37. It is difficult to pinpoint the passage in the Mosaic law to which the crowd refers. The ones most often suggested are Ps 89:36-37, Ps 110:4, Isa 9:7, Ezek 37:25, and Dan 7:14. None of these passages are in the Pentateuch per se, but “law” could in common usage refer to the entire OT (compare Jesus’ use in John 10:34). Of the passages mentioned, Ps 89:36-37 is the most likely candidate. This verse speaks of David’s “seed” remaining forever. Later in the same psalm, v. 51 speaks of the “anointed” (Messiah), and the psalm was interpreted messianically in both the NT (Acts 13:22, Rev 1:5, 3:14) and in the rabbinic literature (Genesis Rabbah 97).
[12:34] 81 tn Grk “And how”; the conjunction καί (kai, “and”) has been left untranslated here for improved English style.
[12:35] 82 tn Grk “Then Jesus said to them.”
[12:35] 83 tn Grk “Yet a little while the light is with you.”
[12:35] 84 sn The warning Walk while you have the light, so that the darkness may not overtake you operates on at least two different levels: (1) To the Jewish people in Jerusalem to whom Jesus spoke, the warning was a reminder that there was only a little time left for them to accept him as their Messiah. (2) To those later individuals to whom the Fourth Gospel was written, and to every person since, the words of Jesus are also a warning: There is a finite, limited time in which each individual has opportunity to respond to the Light of the world (i.e., Jesus); after that comes darkness. One’s response to the Light decisively determines one’s judgment for eternity.
[12:36] 85 tn The idiom “sons of light” means essentially “people characterized by light,” that is, “people of God.”
[12:36] sn The expression sons of light refers to men and women to whom the truth of God has been revealed and who are therefore living according to that truth, thus, “people of God.”
[12:37] 86 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[12:38] 90 tn “The arm of the Lord” is an idiom for “God’s great power” (as exemplified through Jesus’ miraculous signs). This response of unbelief is interpreted by the author as a fulfillment of the prophetic words of Isaiah (Isa 53:1). The phrase ὁ βραχίων κυρίου (Jo braciwn kuriou) is a figurative reference to God’s activity and power which has been revealed in the sign-miracles which Jesus has performed (compare the previous verse).
[12:38] 91 sn A quotation from Isa 53:1.
[12:39] 92 sn The author explicitly states here that Jesus’ Jewish opponents could not believe, and quotes Isa 6:10 to show that God had in fact blinded their eyes and hardened their heart. This OT passage was used elsewhere in the NT to explain Jewish unbelief: Paul’s final words in Acts (28:26-27) are a quotation of this same passage, which he uses to explain why the Jewish people have not accepted the gospel he has preached. A similar passage (Isa 29:10) is quoted in a similar context in Rom 11:8.
[12:40] 93 tn Or “closed their mind.”
[12:40] 94 tn Or “their mind.”
[12:40] 95 tn One could also translate στραφῶσιν (strafwsin) as “repent” or “change their ways,” but both of these terms would be subject to misinterpretation by the modern English reader. The idea is one of turning back to God, however. The words “to me” are not in the Greek text, but are implied.
[12:40] 96 sn A quotation from Isa 6:10.
[12:41] 97 tn Grk “his”; the referent (Christ) has been specified in the translation for clarity. The referent supplied here is “Christ” rather than “Jesus” because it involves what Isaiah saw. It is clear that the author presents Isaiah as having seen the preincarnate glory of Christ, which was the very revelation of the Father (see John 1:18; John 14:9).
[12:41] sn Because he saw Christ’s glory. The glory which Isaiah saw in Isa 6:3 was the glory of Yahweh (typically rendered as “Lord” in the OT). Here John speaks of the prophet seeing the glory of Christ since in the next clause and spoke about him, “him” can hardly refer to Yahweh, but must refer to Christ. On the basis of statements like 1:14 in the prologue, the author probably put no great distinction between the two. Since the author presents Jesus as fully God (cf. John 1:1), it presents no problem to him to take words originally spoken by Isaiah of Yahweh himself and apply them to Jesus.
[12:42] 98 sn The term rulers here denotes members of the Sanhedrin, the highest legal, legislative, and judicial body among the Jews. Note the same word (“ruler”) is used to describe Nicodemus in 3:1.
[12:42] 99 sn See the note on Pharisees in 1:24.
[12:42] 100 tn The words “Jesus to be the Christ” are not in the Greek text, but are implied (see 9:22). As is often the case in Greek, the direct object is omitted for the verb ὡμολόγουν (Jwmologoun). Some translators supply an ambiguous “it,” or derive the implied direct object from the previous clause “believed in him” so that the rulers would not confess “their faith” or “their belief.” However, when one compares John 9:22, which has many verbal parallels to this verse, it seems clear that the content of the confession would have been “Jesus is the Christ (i.e., Messiah).”
[12:42] sn See the note on Christ in 1:20.
[12:42] 101 tn Or “be expelled from.”
[12:42] 102 sn Compare John 9:22. See the note on synagogue in 6:59.
[12:43] 103 tn Grk “the glory.”
[12:43] 104 tn Grk “the glory.”
[12:44] 105 tn Grk “shouted out and said.”
[12:44] 106 sn The one who sent me refers to God.
[12:45] 107 sn Cf. John 1:18 and 14:9.
[12:47] 108 tn Grk “And if anyone”; the conjunction καί (kai, “and”) has been left untranslated here for improved English style.
[12:47] 109 tn Or “guard them,” “keep them.”
[12:48] 111 tn Or “does not receive.”
[12:48] 112 tn Grk “has one who judges him.”
[12:49] 114 tn Grk “I have not spoken from myself.”
[12:49] 115 tn Grk “has given me commandment.”
[12:50] 116 tn Or “his commandment results in eternal life.”
[12:50] 117 tn Grk “The things I speak, just as the Father has spoken to me, thus I speak.”
