Bilangan 2:1-34
Konteks2:1 1 The Lord spoke to Moses and to Aaron: 2:2 “Every one 2 of the Israelites must camp 3 under his standard with the emblems of his family; 4 they must camp at some distance 5 around the tent of meeting. 6
2:3 “Now those who will be camping 7 on the east, toward the sunrise, 8 are the divisions 9 of the camp of Judah under their standard. The leader of the people of Judah is 10 Nahshon son of Amminadab. 2:4 Those numbered in his division 11 are 74,600. 2:5 Those who will be camping next to them 12 are the tribe of Issachar. The leader of the people of Issachar is Nethanel son of Zuar. 2:6 Those numbered in his division are 54,400. 2:7 Next will be 13 the tribe of Zebulun. The leader of the people of Zebulun is Eliab son of Helon. 2:8 Those numbered in his division are 57,400. 2:9 All those numbered of the camp of Judah, according to their divisions, are 186,400. They will travel 14 at the front.
2:10 “On the south will be the divisions of the camp of Reuben under their standard. 15 The leader of the people of Reuben is Elizur son of Shedeur. 2:11 Those numbered in his division are 46,500. 2:12 Those who will be camping next to them are the tribe of Simeon. The leader of the people of Simeon is Shelumiel son of Zurishaddai. 2:13 Those numbered in his division are 59,300. 2:14 Next will be 16 the tribe of Gad. The leader of the people of Gad is Eliasaph son of Deuel. 17 2:15 Those numbered in his division are 45,650. 2:16 All those numbered of the camp of Reuben, according to their divisions, are 151,450. They will travel second.
2:17 “Then the tent of meeting with the camp of the Levites will travel in the middle of the camps. They will travel in the same order as they camped, each in his own place 18 under his standard.
2:18 “On the west will be the divisions of the camp of Ephraim under their standard. The leader of the people of Ephraim is Elishama son of Amihud. 2:19 Those numbered in his division are 40,500. 2:20 Next to them will be the tribe of Manasseh. The leader of the people of Manasseh is Gamaliel son of Pedahzur. 2:21 Those numbered in his division are 32,200. 2:22 Next will be 19 the tribe of Benjamin. The leader of the people of Benjamin is Abidan son of Gideoni. 2:23 Those numbered in his division are 35,400. 2:24 All those numbered of the camp of Ephraim, according to their divisions, are 108,100. They will travel third.
2:25 “On the north will be the divisions of the camp of Dan, under their standards. The leader of the people of Dan is Ahiezer son of Ammishaddai. 2:26 Those numbered in his division are 62,700. 2:27 Those who will be camping next to them are the tribe of Asher. The leader of the people of Asher is Pagiel son of Ocran. 2:28 Those numbered in his division are 41,500. 2:29 Next will be 20 the tribe of Naphtali. The leader of the people of Naphtali is Ahira son of Enan. 2:30 Those numbered in his division are 53,400. 2:31 All those numbered of the camp of Dan are 157,600. They will travel last, under their standards.”
2:32 These are the Israelites, numbered according to their families. 21 All those numbered in the camps, by their divisions, are 603,550. 2:33 But the Levites were not numbered among the other Israelites, as the Lord commanded Moses.
2:34 So the Israelites did according to all that the Lord commanded Moses; that is the way 22 they camped under their standards, and that is the way they traveled, each with his clan and family.
Yakobus 1:1-27
Konteks1:1 From James, 23 a slave 24 of God and the Lord Jesus Christ, to the twelve tribes dispersed abroad. 25 Greetings!
1:2 My brothers and sisters, 26 consider it nothing but joy 27 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, 28 unstable in all his ways.
1:9 Now the believer 29 of humble means 30 should take pride 31 in his high position. 32 1:10 But the rich person’s pride should be in his humiliation, because he will pass away like a wildflower in the meadow. 33 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. 34 So also the rich person in the midst of his pursuits will wither away. 1:12 Happy is the one 35 who endures testing, because when he has proven to be genuine, he will receive the crown of life that God 36 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, 37 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. 38 1:17 All generous giving and every perfect gift 39 is from above, coming down 40 from the Father of lights, with whom there is no variation or the slightest hint of change. 41 1:18 By his sovereign plan he gave us birth 42 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! 43 Let every person be quick to listen, slow to speak, slow to anger. 1:20 For human 44 anger does not accomplish God’s righteousness. 45 1:21 So put away all filth and evil excess and humbly 46 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 47 who gazes at his own face 48 in a mirror. 1:24 For he gazes at himself and then goes out and immediately forgets 49 what sort of person he was. 1:25 But the one who peers into the perfect law of liberty and fixes his attention there, 50 and does not become a forgetful listener but one who lives it out – he 51 will be blessed in what he does. 52 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 53 God the Father 54 is this: to care for orphans and widows in their misfortune and to keep oneself unstained by the world.
Markus 7:1-13
Konteks7:1 Now 55 the Pharisees 56 and some of the experts in the law 57 who came from Jerusalem 58 gathered around him. 7:2 And they saw that some of Jesus’ disciples ate their bread with unclean hands, that is, unwashed. 7:3 (For the Pharisees and all the Jews do not eat unless they perform a ritual washing, 59 holding fast to the tradition of the elders. 7:4 And when they come from the marketplace, they do not eat unless they wash. They hold fast to many other traditions: the washing of cups, pots, kettles, and dining couches. 60 ) 61 7:5 The Pharisees and the experts in the law asked him, “Why do your disciples not live according to the tradition of the elders, but eat 62 with unwashed hands?” 7:6 He said to them, “Isaiah prophesied correctly about you hypocrites, as it is written:
‘This people honors me with their lips,
but their heart 63 is far from me.
7:7 They worship me in vain,
teaching as doctrine the commandments of men.’ 64
7:8 Having no regard 65 for the command of God, you hold fast to human tradition.” 66 7:9 He also said to them, “You neatly reject the commandment of God in order to set up 67 your tradition. 7:10 For Moses said, ‘Honor your father and your mother,’ 68 and, ‘Whoever insults his father or mother must be put to death.’ 69 7:11 But you say that if anyone tells his father or mother, ‘Whatever help you would have received from me is corban’ 70 (that is, a gift for God), 7:12 then you no longer permit him to do anything for his father or mother. 7:13 Thus you nullify 71 the word of God by your tradition that you have handed down. And you do many things like this.”
[2:1] 1 sn For this chapter, see C. E. Douglas, “The Twelve Houses of Israel,” JTS 37 (1936): 49-56; C. C. Roach, “The Camp in the Wilderness: A Sermon on Numbers 2:2,” Int 13 (1959): 49-54; and G. St. Clair, “Israel in Camp: A Study,” JTS 8 (1907): 185-217.
[2:2] 2 tn Heb “a man by his own standard.”
[2:2] 3 tn The imperfect tense is to be taken in the nuance of instruction.
[2:2] 4 tn Heb “of/for the house of their fathers.”
[2:2] 5 tn The Hebrew expression מִנֶּגֶד (minneged) means “from before” or “opposite; facing” and “at some distance” or “away from the front of” (see BDB 617 s.v. נֶגֶד 2.c.a; DCH 5:603-4 s.v. 3.b).
[2:2] 6 sn The Israelites were camping as a military camp, each tribe with the standards and emblems of the family. The standard was the symbol fastened to the end of a pole and carried to battle. It served to rally the tribe to the battle. The Bible nowhere describes these, although the serpent emblem of Numbers 21:8-9 may give a clue. But they probably did not have shapes of animals in view of the prohibition in the Decalogue. The standards may have been smaller for the families than the ones for the tribes. See further K. A. Kitchen, “Some Egyptian Background to the Old Testament,” TynBul 5 (1960): 11; and T. W. Mann, Divine Presence and Guidance in Israelite Tradition, 169-73.
[2:3] 7 tn The sentence begins with a vav (ו) on a word that is not a finite verb, indicating a new section begins here. The verbal form is a participle with the article used substantivally, with the meaning “and/now those camping.” Many English versions employ a finite verb; cf. KJV “on the east side…shall they of the standard of the camp of Judah pitch.”
[2:3] 8 tc The two synonyms might seem to be tautological, but this is fairly common and therefore acceptable in Hebrew prose (cf. Exod 26:18; 38:13; etc.).
[2:3] 9 tn The sentence actually has “[those camping…are] the standard of the camp of Judah according to their divisions.”
[2:4] 11 tc The expression “and his divisions and those numbered of them” is somewhat tautological. The words are synonyms used for statistical purposes, and so neither should be simply deleted.
[2:5] 12 tn Heb “by him” [i.e., Judah].
[2:7] 13 tn This part has been supplied; the text simply has “the tribe of Zebulun.”
[2:9] 14 tn The verb is נָסָע (nasa’): “to journey, travel, set out,” and here, “to move camp.” Judah will go first, or, literally, at the head of the nation, when they begin to travel.
[2:10] 15 tn Here and throughout the line is literally “[under] the standard of the camp of Reuben…according to their divisions.”
[2:14] 16 tn The Hebrew text simply has “and the tribe of Gad.”
[2:14] 17 tc The Leningrad codex, upon which BHS is based, has “Reuel” here. In reading “Deuel” the translation presented above follows many medieval Hebrew manuscripts, Smr, and the Latin Vulgate. Cf. Num 1:14.
[2:17] 18 tn The Hebrew expression is עַל־יָדוֹ (’al-yado, “upon his hand”). This clearly refers to a specifically designated place for each man.
[2:22] 19 tn Here too the Hebrew text simply has “and the tribe of Benjamin.”
[2:29] 20 tn The Hebrew text has “and the tribe of Naphtali.”
[2:32] 21 tn Heb “the house of their fathers.” So also in v. 34.
[2:34] 22 tn The Hebrew word is כֵּן (ken, “thus, so”).
[1:1] 23 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] 24 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] 25 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] 26 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] 27 tn Grk “all joy,” “full joy,” or “greatest joy.”
[1:8] 28 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] 29 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] 30 tn Grk “the lowly brother,” but “lowly/humble” is clarified in context by the contrast with “wealthy” in v. 10.
[1:9] 31 tn Grk “let him boast.”
[1:9] 32 tn Grk “his height,” “his exaltation.”
[1:10] 33 tn Grk “a flower of grass.”
[1:11] 34 tn Or “perishes,” “is destroyed.”
[1:12] 35 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] 36 tc Most
[1:13] 37 tn Or “God must not be tested by evil people.”
[1:16] 38 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:2.
[1:17] 39 tn The first phrase refers to the action of giving and the second to what is given.
[1:17] 40 tn Or “All generous giving and every perfect gift from above is coming down.”
[1:17] 41 tn Grk “variation or shadow of turning” (referring to the motions of heavenly bodies causing variations of light and darkness).
[1:18] 42 tn Grk “Having willed, he gave us birth.”
[1:19] 43 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:2.
[1:20] 44 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] 45 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] 46 tn Or “with meekness.”
[1:23] 47 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] 48 tn Grk “the face of his beginning [or origin].”
[1:24] 49 tn Grk “and he has gone out and immediately has forgotten.”
[1:25] 52 tn Grk “in his doing.”
[1:27] 53 tn Or “in the sight of”; Grk “with.”
[1:27] 54 tn Grk “the God and Father.”
[7:1] 55 tn Grk “And.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[7:1] 56 sn See the note on Pharisees in 2:16.
[7:1] 57 tn Or “and some of the scribes.” See the note on the phrase “experts in the law” in 1:22.
[7:1] 58 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[7:3] 59 tn Grk “except they wash the hands with a fist,” a ceremonial washing (though the actual method is uncertain).
[7:4] 60 tc Several important witnesses (Ì45vid א B L Δ 28* pc) lack “and dining couches” (καὶ κλινῶν, kai klinwn), while the majority of
[7:4] 61 sn Verses 3-4 represent parenthetical remarks by the author, giving background information.
[7:6] 63 tn The term “heart” is a collective singular in the Greek text.
[7:7] 64 sn A quotation from Isa 29:13.
[7:8] 65 tn Grk “Having left the command.”
[7:8] 66 tc The majority of
[7:9] 67 tc The translation here follows the reading στήσητε (sthshte, “set up”) found in D W Θ Ë1 28 565 2542 it sys,p Cyp. The majority of
[7:10] 68 sn A quotation from Exod 20:12; Deut 5:16.
[7:10] 69 sn A quotation from Exod 21:17; Lev 20:9.
[7:11] 70 sn Corban is a Hebrew loanword (transliterated in the Greek text and in most modern English translations) referring to something that has been set aside as a gift to be given to God at some later date, but which is still in the possession of the owner (L&N 53.22). According to contemporary Jewish tradition the person who made this claim was absolved from responsibility to support or assist his parents, a clear violation of the Mosaic law to honor one’s parents (v. 10).
[7:13] 71 tn Grk “nullifying.” This participle shows the results of the Pharisees’ command.
