Ester 1:1-22
Konteks1:1 1 The following events happened 2 in the days of Ahasuerus. 3 (I am referring to 4 that Ahasuerus who used to rule over a hundred and twenty-seven provinces 5 extending all the way from India to Ethiopia. 6 ) 1:2 In those days, as King Ahasuerus sat on his royal throne in Susa 7 the citadel, 8 1:3 in the third 9 year of his reign he provided a banquet for all his officials and his servants. The army 10 of Persia and Media 11 was present, 12 as well as the nobles and the officials of the provinces.
1:4 He displayed the riches of his royal glory and the splendor of his majestic greatness for a lengthy period of time 13 – a hundred and eighty days, to be exact! 14 1:5 When those days 15 were completed, the king then provided a seven-day 16 banquet for all the people who were present 17 in Susa the citadel, for those of highest standing to the most lowly. 18 It was held in the court located in the garden of the royal palace. 1:6 The furnishings included linen and purple curtains hung by cords of the finest linen 19 and purple wool on silver rings, alabaster columns, gold and silver couches 20 displayed on a floor made of valuable stones of alabaster, mother-of-pearl, and mineral stone. 1:7 Drinks 21 were served in golden containers, all of which differed from one another. Royal wine was available in abundance at the king’s expense. 1:8 There were no restrictions on the drinking, 22 for the king had instructed all of his supervisors 23 that they should do as everyone so desired. 24 1:9 Queen Vashti 25 also gave a banquet for the women in King Ahasuerus’ royal palace.
1:10 On the seventh day, as King Ahasuerus was feeling the effects of the wine, 26 he ordered Mehuman, Biztha, Harbona, Bigtha, Abagtha, Zethar, and Carcas, the seven eunuchs who attended him, 27 1:11 to bring Queen Vashti into the king’s presence wearing her royal high turban. He wanted to show the people and the officials her beauty, for she was very attractive. 28 1:12 But Queen Vashti refused 29 to come at the king’s bidding 30 conveyed through the eunuchs. Then the king became extremely angry, and his rage consumed 31 him.
1:13 The king then inquired of the wise men who were discerners of the times – for it was the royal custom to confer with all those who were proficient in laws and legalities. 32 1:14 Those who were closest to him were Carshena, Shethar, Admatha, Tarshish, Meres, Marsena, and Memucan. These men were the seven officials of Persia and Media who saw the king on a regular basis 33 and had the most prominent offices 34 in the kingdom. 1:15 The king asked, 35 “By law, 36 what should be done to Queen Vashti in light of the fact that she has not obeyed the instructions of King Ahasuerus conveyed through the eunuchs?”
1:16 Memucan then replied to the king and the officials, “The wrong of Queen Vashti is not against the king alone, but against all the officials and all the people who are throughout all the provinces of King Ahasuerus. 1:17 For the matter concerning the queen will spread to all the women, leading them to treat their husbands with contempt, saying, ‘When King Ahasuerus gave orders to bring Queen Vashti into his presence, she would not come.’ 1:18 And this very day the noble ladies of Persia and Media who have heard the matter concerning the queen will respond in the same way to all the royal officials, and there will be more than enough contempt and anger! 1:19 If the king is so inclined, 37 let a royal edict go forth from him, and let it be written in the laws of Persia and Media that cannot be repealed, 38 that Vashti 39 may not come into the presence of King Ahasuerus, and let the king convey her royalty to another 40 who is more deserving than she. 41 1:20 And let the king’s decision which he will enact be disseminated 42 throughout all his kingdom, vast though it is. 43 Then all the women will give honor to their husbands, from the most prominent to the lowly.”
1:21 The matter seemed appropriate to the king and the officials. So the king acted on the advice of Memucan. 1:22 He sent letters throughout all the royal provinces, to each province according to its own script and to each people according to its own language, 44 that every man should be ruling his family 45 and should be speaking the language of his own people. 46
Yakobus 2:1-26
Konteks2:1 My brothers and sisters, 47 do not show prejudice 48 if you possess faith 49 in our glorious Lord Jesus Christ. 50 2:2 For if someone 51 comes into your assembly 52 wearing a gold ring and fine clothing, and a poor person enters in filthy clothes, 2:3 do you pay attention to the one who is finely dressed and say, 53 “You sit here in a good place,” 54 and to the poor person, “You stand over there,” or “Sit on the floor”? 55 2:4 If so, have you not made distinctions 56 among yourselves and become judges with evil motives? 57 2:5 Listen, my dear brothers and sisters! 58 Did not God choose the poor in the world to be rich in faith and heirs of the kingdom that he promised to those who love him? 2:6 But you have dishonored the poor! 59 Are not the rich oppressing you and dragging you into the courts? 2:7 Do they not blaspheme the good name of the one you belong to? 60 2:8 But if you fulfill the royal law as expressed in this scripture, 61 “You shall love your neighbor as yourself,” 62 you are doing well. 2:9 But if you show prejudice, you are committing sin and are convicted by the law as violators. 63 2:10 For the one who obeys the whole law but fails 64 in one point has become guilty of all of it. 65 2:11 For he who said, “Do not commit adultery,” 66 also said, “Do not murder.” 67 Now if you do not commit adultery but do commit murder, you have become a violator of the law. 2:12 Speak and act as those who will be judged by a law that gives freedom. 68 2:13 For judgment is merciless for the one who has shown no mercy. But mercy triumphs over 69 judgment.
2:14 What good is it, my brothers and sisters, 70 if someone claims to have faith but does not have works? Can this kind of faith 71 save him? 72 2:15 If a brother or sister 73 is poorly clothed and lacks daily food, 2:16 and one of you says to them, “Go in peace, keep warm and eat well,” but you do not give them what the body needs, 74 what good is it? 2:17 So also faith, if it does not have works, is dead being by itself. 2:18 But someone will say, “You have faith and I have works.” 75 Show me your faith without works and I will show you faith by 76 my works. 2:19 You believe that God is one; well and good. 77 Even the demons believe that – and tremble with fear. 78
2:20 But would you like evidence, 79 you empty fellow, 80 that faith without works is useless? 81 2:21 Was not Abraham our father justified by works when he offered Isaac his son on the altar? 2:22 You see that his faith was working together with his works and his faith was perfected by works. 2:23 And the scripture was fulfilled that says, “Now Abraham believed God and it was counted to him for righteousness,” 82 and he was called God’s friend. 83 2:24 You see that a person is justified by works and not by faith alone. 2:25 And similarly, was not Rahab the prostitute also justified by works when she welcomed the messengers and sent them out by another way? 2:26 For just as the body without the spirit is dead, so also faith without works is dead.
Kisah Para Rasul 5:1
Konteks5:1 Now a man named Ananias, together with Sapphira his wife, sold a piece of property.
Yakobus 1:1-27
Konteks1:1 From James, 84 a slave 85 of God and the Lord Jesus Christ, to the twelve tribes dispersed abroad. 86 Greetings!
1:2 My brothers and sisters, 87 consider it nothing but joy 88 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, 89 unstable in all his ways.
1:9 Now the believer 90 of humble means 91 should take pride 92 in his high position. 93 1:10 But the rich person’s pride should be in his humiliation, because he will pass away like a wildflower in the meadow. 94 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. 95 So also the rich person in the midst of his pursuits will wither away. 1:12 Happy is the one 96 who endures testing, because when he has proven to be genuine, he will receive the crown of life that God 97 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, 98 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. 99 1:17 All generous giving and every perfect gift 100 is from above, coming down 101 from the Father of lights, with whom there is no variation or the slightest hint of change. 102 1:18 By his sovereign plan he gave us birth 103 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! 104 Let every person be quick to listen, slow to speak, slow to anger. 1:20 For human 105 anger does not accomplish God’s righteousness. 106 1:21 So put away all filth and evil excess and humbly 107 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 108 who gazes at his own face 109 in a mirror. 1:24 For he gazes at himself and then goes out and immediately forgets 110 what sort of person he was. 1:25 But the one who peers into the perfect law of liberty and fixes his attention there, 111 and does not become a forgetful listener but one who lives it out – he 112 will be blessed in what he does. 113 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 114 God the Father 115 is this: to care for orphans and widows in their misfortune and to keep oneself unstained by the world.
[1:1] 1 sn In the English Bible Esther appears adjacent to Ezra-Nehemiah and with the historical books, but in the Hebrew Bible it is one of five short books (the so-called Megillot) that appear toward the end of the biblical writings. The canonicity of the book was questioned by some in ancient Judaism and early Christianity. It is one of five OT books that were at one time regarded as antilegomena (i.e., books “spoken against”). The problem with Esther was the absence of any direct mention of God. Some questioned whether a book that did not mention God could be considered sacred scripture. Attempts to resolve this by discovering the tetragrammaton (
[1:1] 2 tn Heb “it came about”; KJV, ASV “Now it came to pass.”
[1:1] 3 tn Where the Hebrew text has “Ahasuerus” (so KJV, NAB, NASB, NRSV) in this book the LXX has “Artaxerxes.” The ruler mentioned in the Hebrew text is Xerxes I (ca. 486-465
[1:1] 4 tn Heb “in the days of Ahasuerus, that Ahasuerus who used to rule…” The phrase “I am referring to” has been supplied to clarify the force of the third person masculine singular pronoun, which is functioning like a demonstrative pronoun.
[1:1] 5 sn The geographical extent of the Persian empire was vast. The division of Xerxes’ empire into 127 smaller provinces was apparently done for purposes of administrative efficiency.
[1:1] 6 tn Heb “Cush” (so NIV, NCV; KJV “Ethiopia”) referring to the region of the upper Nile in Africa. India and Cush (i.e., Ethiopia) are both mentioned in a tablet taken from the foundation of Xerxes’ palace in Persepolis that describes the extent of this empire. See ANET 316-17.
[1:2] 7 tn Heb “Shushan” (so KJV, ASV). Most recent English versions render this as “Susa.”
[1:2] sn The city of Susa served as one of several capitals of Persia during this time; the other locations were Ecbatana, Babylon, and Persepolis. Partly due to the extreme heat of its summers, Susa was a place where Persian kings stayed mainly in the winter months. Strabo indicates that reptiles attempting to cross roads at midday died from the extreme heat (Geography 15.3.10-11).
[1:2] 8 tn The Hebrew word בִּירָה (birah) can refer to a castle or palace or temple. Here it seems to have in mind that fortified part of the city that might be called an acropolis or citadel. Cf. KJV “palace”; NAB “stronghold”; NASB “capital”; NLT “fortress.”
[1:3] 9 sn The third year of Xerxes’ reign would be ca. 483
[1:3] 10 tc Due to the large numbers of people implied, some scholars suggest that the original text may have read “leaders of the army” (cf. NAB “Persian and Median aristocracy”; NASB “the army officers”; NIV “the military leaders”). However, there is no textual evidence for this emendation, and the large numbers are not necessarily improbable.
[1:3] 11 sn Unlike the Book of Daniel, the usual order for this expression in Esther is “Persia and Media” (cf. vv. 14, 18, 19). In Daniel the order is “Media and Persia,” indicating a time in their history when Media was in the ascendancy.
[1:3] 12 sn The size of the banquet described here, the number of its invited guests, and the length of its duration, although certainly immense by any standard, are not without precedent in the ancient world. C. A. Moore documents a Persian banquet for 15,000 people and an Assyrian celebration with 69,574 guests (Esther [AB], 6).
[1:4] 13 tn Heb “many days” (so KJV, ASV); NASB, NRSV “for many days.”
[1:4] 14 tn The words “to be exact!” are not in the Hebrew text but have been supplied in the translation to bring out the clarifying nuance of the time period mentioned. Cf. KJV “even an hundred and fourscore days.”
[1:5] 15 tc The Hebrew text of Esther does not indicate why this elaborate show of wealth and power was undertaken. According to the LXX these were “the days of the wedding” (αἱ ἡμέραι τοῦ γάμου, Jai Jhmerai tou gamou), presumably the king’s wedding. However, a number of scholars have called attention to the fact that this celebration takes place just shortly before Xerxes’ invasion of Greece. It is possible that the banquet was a rallying for the up-coming military effort. See Herodotus, Histories 7.8. There is no reason to adopt the longer reading of the LXX here.
[1:5] 16 tc The LXX has ἕξ ({ex, “six”) instead of “seven.” Virtually all English versions follow the reading of the MT here, “seven.”
[1:5] 18 tn Heb “from the great and unto the small.”
[1:6] 19 sn The finest linen was byssus, a fine, costly, white fabric made in Egypt, Palestine, and Edom, and imported into Persia (BDB 101 s.v. בּוּץ; HALOT 115-16 s.v. בּוּץ).
[1:6] 20 tn The Hebrew noun מִטָּה (mittah) refers to a reclining couch (cf. KJV “beds”) spread with covers, cloth and pillow for feasting and carousing (Ezek 23:41; Amos 3:12; 6:4; Esth 1:6; 7:8). See BDB 641-42 s.v.; HALOT 573 s.v.
[1:7] 21 tn Heb “to cause to drink” (Hiphil infinitive construct of שָׁקָה, shaqah). As the etymology of the Hebrew word for “banquet” (מִשְׁתֶּה, mishteh, from שָׁתָה, shatah, “to drink”) hints, drinking was a prominent feature of ancient Near Eastern banquets.
[1:8] 22 tn Heb “the drinking was according to law; there was no one compelling.”
[1:8] 23 tn Heb “every chief of his house”; KJV “all the officers of his house”; NLT “his staff.”
[1:8] 24 tn Heb “according to the desire of man and man.”
[1:9] 25 sn Vashti is the name of Xerxes’ queen according to the Book of Esther. But in the Greek histories of this period the queen’s name is given as Amestris (e.g., Herodotus, Histories 9.108-13). The name Vashti does not seem to occur in the nonbiblical records from this period. Apparently the two women are not to be confused, but not enough is known about this period to reconcile completely the biblical and extrabiblical accounts.
[1:10] 26 tn Heb “as the heart of the king was good with the wine.” Here the proper name (King Ahasuerus) has been substituted for the title in the translation for stylistic reasons.
[1:10] 27 tn Heb “King Ahasuerus”; here the proper name has been replaced by the pronoun “him” in the translation for stylistic reasons. Cf. similarly NIV, NCV, CEV, NLT “King Xerxes.”
[1:11] 28 tn Heb “was good of appearance”; KJV “was fair to look on”; NAB “was lovely to behold.”
[1:12] 29 sn Refusal to obey the king was risky even for a queen in the ancient world. It is not clear why Vashti behaved so rashly and put herself in such danger. Apparently she anticipated humiliation of some kind and was unwilling to subject herself to it, in spite of the obvious dangers. There is no justification in the biblical text for an ancient Jewish targumic tradition that the king told her to appear before his guests dressed in nothing but her royal high turban, that is, essentially naked.
[1:12] 30 tn Heb “at the word of the king”; NASB “at the king’s command.”
[1:12] 31 tn Heb “burned in him” (so KJV).
[1:13] 32 tn Heb “judgment” (so KJV); NASB, NIV “justice”; NRSV “custom.”
[1:14] 33 tn Heb “seers of the face of the king”; NASB “who had access to the king’s presence.”
[1:14] 34 tn Heb “were sitting first”; NAB “held first rank in the realm.”
[1:15] 35 tn These words are not present in the Hebrew text, but have been supplied in the translation for clarity (cf. NIV, NCV, CEV, NLT, all of which supply similar phrases).
[1:15] 36 tc The location of the prepositional phrase “according to law” is somewhat unusual in the Hebrew text, but not so much so as to require emendation. Some scholars suggest deleting the phrase as an instance of dittography from the final part of the immediately preceding word in v. 14. Others suggest taking the phrase with the end of v. 14 rather than with v. 15. Both proposals, however, lack adequate justification.
[1:19] 37 sn Heb “If upon the king it is good”; KJV “If it please the king.” Deferential language was common in ancient Near Eastern court language addressing a despot; it occurs often in Esther.
[1:19] 38 sn Laws…that cannot be repealed. On the permanence of the laws of Media and Persia see also Esth 8:8 and Dan 6:8, 12, 15.
[1:19] 39 sn Previously in this chapter the word “queen” accompanies Vashti’s name (cf. vv. 9, 11, 12, 15, 16, 17). But here, in anticipation of her demotion, the title is dropped.
[1:19] 40 tn Heb “her neighbor”; NIV “someone else.”
[1:19] 41 tn Heb “who is better than she.” The reference is apparently to worthiness of the royal position as demonstrated by compliance with the king’s wishes, although the word טוֹב (tob, “good”) can also be used of physical beauty. Cf. NAB, NASB, NLT “more worthy than she.”
[1:20] 42 tn Heb “heard”; KJV, NAB, NLT “published”; NIV, NRSV “proclaimed.”
[1:20] 43 tc The phrase “vast though it is” is not included in the LXX, although it is retained by almost all English versions.
[1:22] 44 sn For purposes of diplomacy and governmental communication throughout the far-flung regions of the Persian empire the Aramaic language was normally used. Educated people throughout the kingdom could be expected to have competence in this language. But in the situation described in v. 22 a variety of local languages are to be used, and not just Aramaic, so as to make the king’s edict understandable to the largest possible number of people.
[1:22] 45 tn Heb “in his house”; NIV “over his own household.”
[1:22] 46 tc The final prepositional phrase is not included in the LXX, and this shorter reading is followed by a number of English versions (e.g., NAB, NRSV, NLT). Some scholars suggest the phrase may be the result of dittography from the earlier phrase “to each people according to its language,” but this is not a necessary conclusion. The edict was apparently intended to reassert male prerogative with regard to two things (and not just one): sovereign and unquestioned leadership within the family unit, and the right of deciding which language was to be used in the home when a bilingual situation existed.
[2:1] 47 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:2.
[2:1] 49 tn Grk “do not have faith with personal prejudice,” with emphasis on the last phrase.
[2:1] 50 tn Grk “our Lord Jesus Christ of glory.” Here δόξης (doxhs) has been translated as an attributive genitive.
[2:2] 51 tn The word for “man” or “individual” here is ἀνήρ (anhr), which often means “male” or “man (as opposed to woman).” But as BDAG 79 s.v. 2 says, “equivalent to τὶς someone.”
[2:2] 52 tn Grk “synagogue.” Usually συναγωγή refers to Jewish places of worship (e.g., Matt 4:23, Mark 1:21, Luke 4:15, John 6:59). The word can be used generally to refer to a place of assembly, and here it refers specifically to a Christian assembly (BDAG 963 s.v. 2.b.).
[2:3] 53 tn Grk “and you pay attention…and say,” continuing the “if” clauses from v. 2. In the Greek text, vv. 2-4 form one long sentence.
[2:3] 54 tn Or “sit here, please.”
[2:3] 55 tn Grk “sit under my footstool.” The words “on the floor” have been supplied in the translation to clarify for the modern reader the undesirability of this seating arrangement (so also TEV, NIV, CEV, NLT). Another option followed by a number of translations is to replace “under my footstool” with “at my feet” (NAB, NIV, NRSV).
[2:4] 56 tn Grk “have you not made distinctions” (as the conclusion to the series of “if” clauses in vv. 2-3).
[2:4] 57 tn Grk “judges of evil reasonings.”
[2:5] 58 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:2.
[2:6] 59 tn This is singular: “the poor person,” perhaps referring to the hypothetical one described in vv. 2-3.
[2:7] 60 tn Grk “that was invoked over you,” referring to their baptism in which they confessed their faith in Christ and were pronounced to be his own. To have the Lord’s name “named over them” is OT imagery for the Lord’s ownership of his people (cf. 2 Chr 7:14; Amos 9:12; Isa 63:19; Jer 14:9; 15:16; Dan 9:19; Acts 15:17).
[2:8] 61 tn Grk “according to the scripture.”
[2:8] 62 sn A quotation from Lev 19:18 (also quoted in Matt 19:19; 22:39; Mark 12:31; Luke 10:27; Rom 13:9; Gal 5:14).
[2:9] 63 tn Or “transgressors.”
[2:10] 65 tn Grk “guilty of all.”
[2:11] 66 sn A quotation from Exod 20:14 and Deut 5:18.
[2:11] 67 sn A quotation from Exod 20:13 and Deut 5:17.
[2:12] 68 tn Grk “a law of freedom.”
[2:13] 69 tn Grk “boasts against, exults over,” in victory.
[2:14] 70 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:2.
[2:14] 71 tn Grk “the faith,” referring to the kind of faith just described: faith without works. The article here is anaphoric, referring to the previous mention of the noun πίστις (pisti") in the verse. See ExSyn 219.
[2:14] 72 sn The form of the question in Greek expects a negative answer.
[2:15] 73 tn It is important to note that the words ἀδελφός (adelfos) and ἀδελφή (adelfh) both occur in the Greek text at this point, confirming that the author intended to refer to both men and women. See the note on “someone” in 2:2.
[2:16] 74 tn Grk “what is necessary for the body.”
[2:18] 75 tn There is considerable doubt about where the words of the “someone” end and where James’ reply begins. Some see the quotation running to the end of v. 18; others to the end of v. 19. But most punctuate as shown above. The “someone” is then an objector, and the sense of his words is something like, “Some have faith; others have works; don’t expect everyone to have both.” James’ reply is that faith cannot exist or be seen without works.
[2:19] 77 tn Grk “you do well.”
[2:19] 78 tn Grk “believe and tremble.” The words “with fear” are implied.
[2:20] 79 tn Grk “do you want to know.”
[2:20] 80 tn Grk “O empty man.” Here the singular vocative ἄνθρωπε (anqrwpe, “man”) means “person” or even “fellow.” Cf. BDAG 82 s.v. ἄνθρωπος 8 which views this as an instance of rhetorical address in a letter; the pejorative sense is also discussed under the previous heading (7).
[2:20] 81 tc Most witnesses, including several important ones (א A C2 P Ψ 33 Ï sy bo), have νεκρά (nekra, “dead”) here, while Ì74 reads κενή (kenh, “empty”). Both variants are most likely secondary, derived from ἀργή (argh, “useless”). The reading of the majority is probably an assimilation to the statements in vv. 17 and 26, while Ì74’s reading picks up on κενέ (kene) earlier in the verse. The external evidence (B C* 323 945 1739 sa) for ἀργή is sufficient for authenticity; coupled with the strong internal evidence for the reading (if νεκρά were original, how would ἀργή have arisen here and not in vv. 17 or 26?), it is strongly preferred.
[2:23] 82 sn A quotation from Gen 15:6.
[2:23] 83 sn An allusion to 2 Chr 20:7; Isa 41:8; 51:2; Dan 3:35 (LXX), in which Abraham is called God’s “beloved.”
[1:1] 84 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] 85 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] 86 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] 87 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] 88 tn Grk “all joy,” “full joy,” or “greatest joy.”
[1:8] 89 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] 90 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] 91 tn Grk “the lowly brother,” but “lowly/humble” is clarified in context by the contrast with “wealthy” in v. 10.
[1:9] 92 tn Grk “let him boast.”
[1:9] 93 tn Grk “his height,” “his exaltation.”
[1:10] 94 tn Grk “a flower of grass.”
[1:11] 95 tn Or “perishes,” “is destroyed.”
[1:12] 96 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] 97 tc Most
[1:13] 98 tn Or “God must not be tested by evil people.”
[1:16] 99 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:2.
[1:17] 100 tn The first phrase refers to the action of giving and the second to what is given.
[1:17] 101 tn Or “All generous giving and every perfect gift from above is coming down.”
[1:17] 102 tn Grk “variation or shadow of turning” (referring to the motions of heavenly bodies causing variations of light and darkness).
[1:18] 103 tn Grk “Having willed, he gave us birth.”
[1:19] 104 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:2.
[1:20] 105 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] 106 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] 107 tn Or “with meekness.”
[1:23] 108 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] 109 tn Grk “the face of his beginning [or origin].”
[1:24] 110 tn Grk “and he has gone out and immediately has forgotten.”
[1:25] 111 tn Grk “continues.”
[1:25] 113 tn Grk “in his doing.”
