Hakim-hakim 1:1-36
Konteks1:1 After Joshua died, the Israelites asked 1 the Lord, “Who should lead the invasion against the Canaanites and launch the attack?” 2 1:2 The Lord said, “The men of Judah should take the lead. 3 Be sure of this! I am handing the land over to them.” 4 1:3 The men of Judah said to their relatives, the men of Simeon, 5 “Invade our allotted land with us and help us attack the Canaanites. 6 Then we 7 will go with you into your allotted land.” So the men of Simeon went with them.
1:4 The men of Judah attacked, 8 and the Lord handed the Canaanites and Perizzites over to them. They killed ten thousand men at Bezek. 1:5 They met 9 Adoni-Bezek at Bezek and fought him. They defeated the Canaanites and Perizzites. 1:6 When Adoni-Bezek ran away, they chased him and captured him. Then they cut off his thumbs and big toes. 1:7 Adoni-Bezek said, “Seventy kings, with thumbs and big toes cut off, used to lick up 10 food scraps 11 under my table. God has repaid me for what I did to them.” 12 They brought him to Jerusalem, 13 where he died. 1:8 The men of Judah attacked Jerusalem and captured it. They put the sword to it and set the city on fire.
1:9 Later the men of Judah went down to attack the Canaanites living in the hill country, the Negev, and the lowlands. 14 1:10 The men of Judah attacked the Canaanites living in Hebron. (Hebron used to be called Kiriath Arba.) They killed Sheshai, Ahiman, and Talmai. 1:11 From there they attacked the people of Debir. 15 (Debir used to be called Kiriath Sepher.) 1:12 Caleb said, “To the man who attacks and captures Kiriath Sepher I will give my daughter Acsah as a wife.” 1:13 When Othniel son of Kenaz, Caleb’s younger brother, 16 captured it, Caleb 17 gave him his daughter Acsah as a wife.
1:14 One time Acsah 18 came and charmed her father 19 so she could ask him for some land. When she got down from her donkey, Caleb said to her, “What would you like?” 1:15 She answered, “Please give me a special present. 20 Since you have given me land in the Negev, now give me springs of water.” So Caleb gave her both the upper and lower springs. 21
1:16 Now the descendants of the Kenite, Moses’ father-in-law, went up with the people of Judah from the City of Date Palm Trees to Arad in the desert of Judah, 22 located in the Negev. 23 They went and lived with the people of Judah. 24
1:17 The men of Judah went with their brothers the men of Simeon 25 and defeated the Canaanites living in Zephath. They wiped out Zephath. 26 So people now call the city Hormah. 27 1:18 The men of Judah captured Gaza, Ashkelon, Ekron, and the territory surrounding each of these cities. 28
1:19 The Lord was with the men of Judah. They conquered 29 the hill country, but they could not 30 conquer the people living in the coastal plain, because they had chariots with iron-rimmed wheels. 31 1:20 Caleb received 32 Hebron, just as Moses had promised. He drove out the three Anakites. 1:21 The men of Benjamin, however, did not conquer the Jebusites living in Jerusalem. 33 The Jebusites live with the people of Benjamin in Jerusalem to this very day. 34
1:22 When the men 35 of Joseph attacked 36 Bethel, 37 the Lord was with them. 1:23 When the men of Joseph spied out Bethel (it used to be called Luz), 1:24 the spies spotted 38 a man leaving the city. They said to him, “If you show us a secret entrance into the city, we will reward you.” 1:25 He showed them a secret entrance into the city, and they put the city to the sword. But they let the man and his extended family leave safely. 1:26 He 39 moved to Hittite country and built a city. He named it Luz, and it has kept that name to this very day.
1:27 The men of Manasseh did not conquer Beth Shan, Taanach, or their surrounding towns. Nor did they conquer the people living in Dor, Ibleam, Megiddo 40 or their surrounding towns. 41 The Canaanites managed 42 to remain in those areas. 43 1:28 Whenever Israel was strong militarily, they forced the Canaanites to do hard labor, but they never totally conquered them.
1:29 The men of Ephraim did not conquer the Canaanites living in Gezer. The Canaanites lived among them in Gezer.
1:30 The men of Zebulun did not conquer the people living in Kitron and Nahalol. 44 The Canaanites lived among them and were forced to do hard labor.
1:31 The men of Asher did not conquer the people living in Acco or Sidon, 45 nor did they conquer Ahlab, Aczib, Helbah, Aphek, or Rehob. 46 1:32 The people of Asher live among the Canaanites residing in the land because they did not conquer them.
1:33 The men of Naphtali did not conquer the people living in Beth Shemesh or Beth Anath. 47 They live among the Canaanites residing in the land. The Canaanites 48 living in Beth Shemesh and Beth Anath were forced to do hard labor for them.
1:34 The Amorites forced the people of Dan to live in the hill country. They did not allow them to live in 49 the coastal plain. 1:35 The Amorites managed 50 to remain in Har Heres, 51 Aijalon, and Shaalbim. Whenever the tribe of Joseph was strong militarily, 52 the Amorites were forced to do hard labor. 1:36 The border of Amorite territory ran from the Scorpion Ascent 53 to Sela and on up. 54
Yakobus 3:1-18
Konteks3:1 Not many of you should become teachers, my brothers and sisters, 55 because you know that we will be judged more strictly. 56 3:2 For we all stumble 57 in many ways. If someone does not stumble 58 in what he says, 59 he is a perfect individual, 60 able to control the entire body as well. 3:3 And if we put bits into the mouths of horses to get them to obey us, then we guide their entire bodies. 61 3:4 Look at ships too: Though they are so large and driven by harsh winds, they are steered by a tiny rudder wherever the pilot’s inclination directs. 3:5 So too the tongue is a small part of the body, 62 yet it has great pretensions. 63 Think 64 how small a flame sets a huge forest ablaze. 3:6 And the tongue is a fire! The tongue represents 65 the world of wrongdoing among the parts of our bodies. It 66 pollutes the entire body and sets fire to the course of human existence – and is set on fire by hell. 67
3:7 For every kind of animal, bird, reptile, and sea creature 68 is subdued and has been subdued by humankind. 69 3:8 But no human being can subdue the tongue; it is a restless 70 evil, full of deadly poison. 3:9 With it we bless the Lord 71 and Father, and with it we curse people 72 made in God’s image. 3:10 From the same mouth come blessing and cursing. These things should not be so, my brothers and sisters. 73 3:11 A spring does not pour out fresh water and bitter water from the same opening, does it? 3:12 Can a fig tree produce olives, my brothers and sisters, 74 or a vine produce figs? Neither can a salt water spring produce fresh water.
3:13 Who is wise and understanding among you? By his good conduct he should show his works done in the gentleness that wisdom brings. 75 3:14 But if you have bitter jealousy and selfishness in your hearts, do not boast and tell lies against the truth. 3:15 Such 76 wisdom does not come 77 from above but is earthly, natural, 78 demonic. 3:16 For where there is jealousy and selfishness, there is disorder and every evil practice. 3:17 But the wisdom from above is first pure, then peaceable, gentle, accommodating, 79 full of mercy and good fruit, 80 impartial, and not hypocritical. 81 3:18 And the fruit that consists of righteousness 82 is planted 83 in peace among 84 those who make peace.
[1:1] 1 tn The Hebrew verb translated “asked” (שָׁאַל, sha’al) refers here to consulting the
[1:1] 2 tn Heb “Who should first go up for us against the Canaanites to attack them?”
[1:2] 3 tn Heb “Judah should go up.”
[1:2] 4 tn The Hebrew exclamation הִנֵּה (hinneh, traditionally, “Behold”), translated “Be sure of this,” draws attention to the following statement. The verb form in the following statement (a Hebrew perfect, indicating completed action from the standpoint of the speaker) emphasizes the certainty of the event. Though it had not yet taken place, the
[1:3] 5 tn Heb “Judah said to Simeon, his brother.”
[1:3] 6 tn Heb “Come up with me into our allotted land and let us attack the Canaanites.”
[1:3] 7 tn Heb “I.” The Hebrew pronoun is singular, agreeing with the collective singular “Judah” earlier in the verse. English style requires a plural pronoun here, however.
[1:4] 8 tn Heb “Judah went up.”
[1:7] 10 tn Elsewhere this verb usually carries the sense of “to gather; to pick up; to glean,” but “lick up” seems best here in light of the peculiar circumstances described by Adoni-Bezek.
[1:7] 11 tn The words “food scraps” are not in the Hebrew text, but are implied.
[1:7] 12 tn Heb “Just as I did, so God has repaid me.” Note that the phrase “to them” has been supplied in the translation to clarify what is meant.
[1:7] 13 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[1:9] 14 tn Or “foothills”; Heb “the Shephelah.”
[1:11] 15 tn Heb “they went from there against the inhabitants of Debir.” The LXX reads the verb as “they went up,” which suggests that the Hebrew text translated by the LXX read וַיַּעַל (vayya’al) rather than the MT’s וַיֵּלֶךְ (vayyelekh). It is possible that this is the text to be preferred in v. 11. Cf. Josh 15:15.
[1:13] 16 tn “Caleb’s younger brother” may refer to Othniel or to Kenaz (in which case Othniel was Caleb’s nephew; so CEV).
[1:13] 17 tn Heb “he”; the referent (Caleb) has been specified in the translation for clarity.
[1:14] 18 tn Heb “she”; the referent (Acsah) has been specified in the translation for clarity.
[1:14] 19 tn Heb “him.” The pronoun could refer to Othniel, in which case one would translate, “she incited him [Othniel] to ask her father for a field.” This is problematic, however, for Acsah, not Othniel, makes the request in v. 15. The LXX has “he [Othniel] urged her to ask her father for a field.” This appears to be an attempt to reconcile the apparent inconsistency and probably does not reflect the original text. If Caleb is understood as the referent of the pronoun, the problem disappears. For a fuller discussion of the issue, see P. G. Mosca, “Who Seduced Whom? A Note on Joshua 15:18 // Judges 1:14,” CBQ 46 (1984): 18-22. The translation takes Caleb to be the referent, specified as “her father.”
[1:15] 20 tn Elsewhere the Hebrew word בְרָכָה (vÿrakhah) is often translated “blessing,” but here it refers to a gift (as in Gen 33:11; 1 Sam 25:27; 30:26; and 2 Kgs 5:15).
[1:15] 21 tn Some translations regard the expressions “springs of water” (גֻּלֹּת מָיִם, gullot mayim) and “springs” (גֻּלֹּת) as place names here (cf. NRSV).
[1:16] 22 tc Part of the Greek
[1:16] 23 tn Heb “[to] the Desert of Judah in the Negev, Arad.”
[1:16] 24 tn The phrase “of Judah” is supplied here in the translation. Some ancient textual witnesses read, “They went and lived with the Amalekites.” This reading, however, is probably influenced by 1 Sam 15:6 (see also Num 24:20-21).
[1:17] 25 tn Heb “Judah went with Simeon, his brother.”
[1:17] 26 tn Heb “it”; the referent (the city of Zephath) has been specified in the translation for clarity.
[1:17] 27 sn The name Hormah (חָרְמָה, khormah) sounds like the Hebrew verb translated “wipe out” (חָרַם, kharam).
[1:18] 28 tn Heb “The men of Judah captured Gaza and its surrounding territory, Ashkelon and its surrounding territory, and Ekron and its surrounding territory.”
[1:19] 29 tn Or “seized possession of”; or “occupied.”
[1:19] 30 tc Several textual witnesses support the inclusion of this verb.
[1:19] 31 tn Regarding the translation “chariots with iron-rimmed wheels,” see Y. Yadin, The Art of Warfare in Biblical Lands, 255, and the article by R. Drews, “The ‘Chariots of Iron’ of Joshua and Judges,” JSOT 45 (1989): 15-23.
[1:20] 32 tn Heb “they gave to Caleb.”
[1:21] 33 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[1:21] 34 sn The statement to this very day reflects the perspective of the author, who must have written prior to David’s conquest of the Jebusites (see 2 Sam 5:6-7).
[1:22] 35 tn Heb “house.” This is a metonymy for the warriors from the tribe.
[1:22] 37 map For location see Map4 G4; Map5 C1; Map6 E3; Map7 D1; Map8 G3.
[1:27] 40 map For location see Map1 D4; Map2 C1; Map4 C2; Map5 F2; Map7 B1.
[1:27] 41 tn Heb “The men of Manasseh did not conquer Beth Shan and its surrounding towns, Taanach and its surrounding towns, the people living in Dor and its surrounding towns, the people living in Ibleam and its surrounding towns, or the people living in Megiddo and its surrounding towns.”
[1:27] 42 tn Or “were determined.”
[1:27] 43 tn Heb “in this land.”
[1:30] 44 tn Heb “the people living in Kitron and the people living in Nahalol.”
[1:31] 45 map For location see Map1 A1; JP3 F3; JP4 F3.
[1:31] 46 tn Heb “The men of Asher did not conquer the people living in Acco, the people living in Sidon, Ahlab, Acco, Helbah, Aphek, or Rehob.”
[1:33] 47 tn Heb “the people living in Beth Shemesh or the people living in Beth Anath.”
[1:33] 48 tn The term “Canaanites” is supplied here both for clarity and for stylistic reasons.
[1:34] 49 tn Heb “come down into.”
[1:35] 50 tn Or “were determined.”
[1:35] 51 tn Or “Mount Heres”; the term הַר (har) means “mount” or “mountain” in Hebrew.
[1:35] 52 tn Heb “Whenever the hand of the tribe of Joseph was heavy.”
[1:36] 53 tn Or “the Ascent of Scorpions” (עַקְרַבִּים [’aqrabbim] means “scorpions” in Hebrew).
[1:36] 54 tn Or “Amorite territory started at the Pass of the Scorpions at Sela and then went on up.”
[3:1] 55 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:2.
[3:1] 56 tn Grk “will receive a greater judgment.”
[3:2] 60 tn 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).
[3:3] 61 tn Grk “their entire body.”
[3:5] 62 tn Grk “a small member.”
[3:5] 63 tn Grk “boasts of great things.”
[3:6] 65 tn Grk “makes itself,” “is made.”
[3:6] 66 tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
[3:6] 67 sn The word translated hell is “Gehenna” (γέεννα, geenna), a Greek transliteration of the Hebrew words ge hinnom (“Valley of Hinnom”). This was the valley along the south side of Jerusalem. In OT times it was used for human sacrifices to the pagan god Molech (cf. Jer 7:31; 19:5-6; 32:35), and it came to be used as a place where human excrement and rubbish were disposed of and burned. In the intertestamental period, it came to be used symbolically as the place of divine punishment (cf. 1 En. 27:2, 90:26; 4 Ezra 7:36).
[3:7] 68 tn Grk (plurals), “every kind of animals and birds, of reptiles and sea creatures.”
[3:7] 69 tn Grk “the human species.”
[3:8] 70 tc Most
[3:9] 71 tc Most later
[3:9] 72 tn Grk “men”; but here ἀνθρώπους (anqrwpous) has generic force, referring to both men and women.
[3:10] 73 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:2.
[3:12] 74 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:2.
[3:13] 75 tn Grk “works in the gentleness of wisdom.”
[3:15] 77 tn Grk “come down”; “descend.”
[3:15] 78 tn Grk “soulish,” which describes life apart from God, characteristic of earthly human life as opposed to what is spiritual. Cf. 1 Cor 2:14; 15:44-46; Jude 19.
[3:17] 79 tn Or “willing to yield,” “open to persuasion.”
[3:17] 80 tn Grk “fruits.” The plural Greek term καρπούς has been translated with the collective singular “fruit.”
[3:18] 82 tn Grk “the fruit of righteousness,” meaning righteous living as a fruit, as the thing produced.
