Keluaran 1:1-22
Konteks1:1 1 These 2 are the names 3 of the sons of Israel 4 who entered Egypt – each man with his household 5 entered with Jacob: 1:2 Reuben, Simeon, Levi, and Judah, 1:3 Issachar, Zebulun, and Benjamin, 1:4 Dan and Naphtali, Gad and Asher. 1:5 All the people 6 who were directly descended 7 from Jacob numbered seventy. 8 But Joseph was already in Egypt, 9 1:6 and in time 10 Joseph 11 and his brothers and all that generation died. 1:7 The Israelites, 12 however, 13 were fruitful, increased greatly, multiplied, and became extremely strong, 14 so that the land was filled with them.
1:8 Then a new king, 15 who did not know about 16 Joseph, came to power 17 over Egypt. 1:9 He said 18 to his people, “Look at 19 the Israelite people, more numerous and stronger than we are! 1:10 Come, let’s deal wisely 20 with them. Otherwise 21 they will continue to multiply, 22 and if 23 a war breaks out, they will ally themselves with 24 our enemies and fight against us and leave 25 the country.”
1:11 So they put foremen 26 over the Israelites 27 to oppress 28 them with hard labor. As a result 29 they built Pithom and Rameses 30 as store cities for Pharaoh. 1:12 But the more the Egyptians 31 oppressed them, the more they multiplied and spread. 32 As a result the Egyptians loathed 33 the Israelites, 1:13 and they 34 made the Israelites serve rigorously. 35 1:14 They made their lives bitter 36 by 37 hard service with mortar and bricks and by all kinds of service 38 in the fields. Every kind of service the Israelites were required to give was rigorous. 39
1:15 The king of Egypt said 40 to the Hebrew midwives, 41 one of whom was named Shiphrah and the other Puah, 42 1:16 43 “When you assist 44 the Hebrew women in childbirth, observe at the delivery: 45 If it is a son, kill him, 46 but if it is a daughter, she may live.” 47 1:17 But 48 the midwives feared God and did not do what the king of Egypt had told them; they let the boys live. 49
1:18 Then the king of Egypt summoned 50 the midwives and said to them, “Why have you done this and let the boys live?” 51 1:19 The midwives said to Pharaoh, “Because the Hebrew 52 women are not like the Egyptian women – for the Hebrew women 53 are vigorous; they give birth before the midwife gets to them!” 54 1:20 So God treated the midwives well, 55 and the people multiplied and became very strong. 1:21 And because the midwives feared God, he made 56 households 57 for them.
1:22 Then Pharaoh commanded all his people, “All sons 58 that are born you must throw 59 into the river, but all daughters you may let live.” 60
Yakobus 1:1-27
Konteks1:1 From James, 61 a slave 62 of God and the Lord Jesus Christ, to the twelve tribes dispersed abroad. 63 Greetings!
1:2 My brothers and sisters, 64 consider it nothing but joy 65 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, 66 unstable in all his ways.
1:9 Now the believer 67 of humble means 68 should take pride 69 in his high position. 70 1:10 But the rich person’s pride should be in his humiliation, because he will pass away like a wildflower in the meadow. 71 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. 72 So also the rich person in the midst of his pursuits will wither away. 1:12 Happy is the one 73 who endures testing, because when he has proven to be genuine, he will receive the crown of life that God 74 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, 75 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. 76 1:17 All generous giving and every perfect gift 77 is from above, coming down 78 from the Father of lights, with whom there is no variation or the slightest hint of change. 79 1:18 By his sovereign plan he gave us birth 80 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! 81 Let every person be quick to listen, slow to speak, slow to anger. 1:20 For human 82 anger does not accomplish God’s righteousness. 83 1:21 So put away all filth and evil excess and humbly 84 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 85 who gazes at his own face 86 in a mirror. 1:24 For he gazes at himself and then goes out and immediately forgets 87 what sort of person he was. 1:25 But the one who peers into the perfect law of liberty and fixes his attention there, 88 and does not become a forgetful listener but one who lives it out – he 89 will be blessed in what he does. 90 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 91 God the Father 92 is this: to care for orphans and widows in their misfortune and to keep oneself unstained by the world.
Matius 17:1-27
Konteks17:1 Six days later 93 Jesus took with him Peter, James, and John the brother of James, 94 and led them privately up a high mountain. 17:2 And he was transfigured before them. 95 His 96 face shone like the sun, and his clothes became white as light. 17:3 Then Moses 97 and Elijah 98 also appeared before them, talking with him. 17:4 So 99 Peter said 100 to Jesus, “Lord, it is good for us to be here. If you want, I will make 101 three shelters 102 – one for you, one for Moses, and one for Elijah.” 17:5 While he was still speaking, a 103 bright cloud 104 overshadowed 105 them, and a voice from the cloud said, 106 “This is my one dear Son, 107 in whom I take great delight. Listen to him!” 108 17:6 When the disciples heard this, they were overwhelmed with fear and threw themselves down with their faces to the ground. 109 17:7 But Jesus came and touched them. “Get up,” he said. “Do not be afraid.” 17:8 When 110 they looked up, all they saw was Jesus alone.
17:9 As they were coming down from the mountain, Jesus commanded them, 111 “Do not tell anyone about the vision until the Son of Man is raised from the dead.” 17:10 The disciples asked him, 112 “Why then do the experts in the law 113 say that Elijah must come first?” 17:11 He 114 answered, “Elijah does indeed come first and will restore all things. 17:12 And I tell you that Elijah has already come. Yet they did not recognize him, but did to him whatever they wanted. In 115 the same way, the Son of Man will suffer at their hands.” 17:13 Then the disciples understood that he was speaking to them about John the Baptist.
17:14 When 116 they came to the crowd, a man came to him, knelt before him, 17:15 and said, “Lord, have mercy on my son, because he has seizures 117 and suffers terribly, for he often falls into the fire and into the water. 17:16 I brought him to your disciples, but 118 they were not able to heal him.” 17:17 Jesus answered, 119 “You 120 unbelieving 121 and perverse generation! How much longer 122 must I be with you? How much longer must I endure 123 you? 124 Bring him here to me.” 17:18 Then 125 Jesus rebuked 126 the demon and it came out of him, and the boy was healed from that moment. 17:19 Then the disciples came 127 to Jesus privately and said, “Why couldn’t we cast it out?” 17:20 He told them, “It was because of your little faith. I tell you the truth, 128 if you have faith the size of 129 a mustard seed, you will say to this mountain, ‘Move from here to there,’ and it will move; nothing 130 will be impossible for you.”
17:21 [[EMPTY]] 13117:22 When 132 they gathered together in Galilee, Jesus told them, “The Son of Man is going to be betrayed into the hands of men. 133 17:23 They will kill him, and on the third day he will be raised.” And they became greatly distressed.
17:24 After 134 they arrived in Capernaum, 135 the collectors of the temple tax 136 came to Peter and said, “Your teacher pays the double drachma tax, doesn’t he?” 17:25 He said, “Yes.” When Peter came into the house, Jesus spoke to him first, 137 “What do you think, Simon? From whom do earthly kings collect tolls or taxes – from their sons 138 or from foreigners?” 17:26 After he said, “From foreigners,” Jesus said to him, “Then the sons 139 are free. 17:27 But so that we don’t offend them, go to the lake and throw out a hook. Take the first fish that comes up, and when you open its mouth, you will find a four drachma coin. 140 Take that and give it to them for me and you.”
[1:1] 1 sn Chapter 1 introduces the theme of bondage in Egypt and shows the intensifying opposition to the fulfillment of promises given earlier to Abraham, Isaac, and Jacob. The first seven verses announce the theme of Israel’s prosperity in Egypt. The second section (vv. 8-14) reports continued prosperity in the face of deliberate opposition. The third section (vv. 15-21) explains the prosperity as divine favor in spite of Pharaoh’s covert attempts at controlling the population. The final verse records a culmination in the developing tyranny and provides a transition to the next section – Pharaoh commands the open murder of the males. The power of God is revealed in the chapter as the people flourish under the forces of evil. However, by the turn of affairs at the end of the chapter, the reader is left with a question about the power of God – “What can God do?” This is good Hebrew narrative, moving the reader through tension after tension to reveal the sovereign power and majesty of the
[1:1] 2 tn Heb “now these” or “and these.” The vav (ו) disjunctive marks a new beginning in the narrative begun in Genesis.
[1:1] 3 sn The name of the book of Exodus in the Hebrew Bible is שְׁמוֹת (shÿmot), the word for “Names,” drawn from the beginning of the book. The inclusion of the names at this point forms a literary connection to the book of Genesis. It indicates that the Israelites living in bondage had retained a knowledge of their ancestry, and with it, a knowledge of God’s promise.
[1:1] 4 tn The expression בְּנֵי יִשְׂרָאֵל (bÿne yisra’el, “sons of Israel”) in most places refers to the nation as a whole and can be translated “Israelites,” although traditionally it has been rendered “the children of Israel” or “the sons of Israel.” Here it refers primarily to the individual sons of the patriarch Israel, for they are named. But the expression is probably also intended to indicate that they are the Israelites (cf. Gen 29:1, “eastern people,” or “easterners,” lit., “sons of the east”).
[1:1] 5 tn Heb “a man and his house.” Since this serves to explain “the sons of Israel,” it has the distributive sense. So while the “sons of Israel” refers to the actual sons of the patriarch, the expression includes their families (cf. NIV, TEV, CEV, NLT).
[1:5] 6 tn The word נֶפֶשׁ (nefesh) is often translated “soul.” But the word refers to the whole person, the body with the soul, and so “life” or “person” is frequently a better translation.
[1:5] 7 tn The expression in apposition to נֶפֶשׁ (nefesh) literally says “those who went out from the loins of Jacob.” This distinguishes the entire company as his direct descendants.
[1:5] 8 sn Gen 46 describes in more detail Jacob’s coming to Egypt with his family. The Greek text of Exod 1:5 and of Gen 46:27 and two Qumran manuscripts, have the number as seventy-five, counting the people a little differently. E. H. Merrill in conjunction with F. Delitzsch notes that the list in Gen 46 of those who entered Egypt includes Hezron and Hamul, who did so in potentia, since they were born after the family entered Egypt. Joseph’s sons are also included, though they too were born in Egypt. “The list must not be pressed too literally” (E. H. Merrill, Kingdom of Priests, 49).
[1:5] 9 tn Heb “and Joseph was in Egypt” (so ASV). The disjunctive word order in Hebrew draws attention to the fact that Joseph, in contrast to his brothers, did not come to Egypt at the same time as Jacob.
[1:6] 10 tn The text simply uses the vav (ו) consecutive with the preterite, “and Joseph died.” While this construction shows sequence with the preceding verse, it does not require that the death follow directly the report of that verse. In fact, readers know from the record in Genesis that the death of Joseph occurred after a good number of years. The statement assumes the passage of time in the natural course of events.
[1:6] 11 tn The verse has a singular verb, “and Joseph died, and all his brothers, and all that generation.” Typical of Hebrew style the verb need only agree with the first of a compound subject.
[1:6] sn Since the deaths of “Joseph and his brothers and all that generation” were common knowledge, their mention must serve some rhetorical purpose. In contrast to the flourishing of Israel, there is death. This theme will appear again: In spite of death in Egypt, the nation flourishes.
[1:7] 12 tn Heb “the sons of Israel.”
[1:7] 13 tn The disjunctive vav marks a contrast with the note about the deaths of the first generation.
[1:7] 14 tn Using מְאֹד (mÿ’od) twice intensifies the idea of their becoming strong (see GKC 431-32 §133.k).
[1:7] sn The text is clearly going out of its way to say that the people of Israel flourished in Egypt. The verbs פָּרָה (parah, “be fruitful”), שָׁרַץ (sharats, “swarm, teem”), רָבָה (ravah, “multiply”), and עָצַם (’atsam, “be strong, mighty”) form a literary link to the creation account in Genesis. The text describes Israel’s prosperity in the terms of God’s original command to be fruitful and multiply and fill the earth, to show that their prosperity was by divine blessing and in compliance with the will of God. The commission for the creation to fill the earth and subdue it would now begin to materialize through the seed of Abraham.
[1:8] 15 sn It would be difficult to identify who this “new king” might be, since the chronology of ancient Israel and Egypt is continually debated. Scholars who take the numbers in the Bible more or less at face value would place the time of Jacob’s going down to Egypt in about 1876
[1:8] 16 tn The relative clause comes last in the verse in Hebrew. It simply clarifies that the new king had no knowledge about Joseph. It also introduces a major theme in the early portion of Exodus, as a later Pharaoh will claim not to know who Yahweh is. The
[1:9] 18 tn Heb “and he said.”
[1:9] 19 tn The particle הִנֵּה (hinneh) introduces the foundational clause for the exhortation to follow by drawing the listeners’ attention to the Israelites. In other words, the exhortation that follows is based on this observation. The connection could be rendered “since, because,” or the like.
[1:10] 20 tn The verb is the Hitpael cohortative of חָכַם (khakam, “to be wise”). This verb has the idea of acting shrewdly, dealing wisely. The basic idea in the word group is that of skill. So a skillful decision is required to prevent the Israelites from multiplying any more.
[1:10] sn Pharaoh’s speech invites evaluation. How wise did his plans prove to be?
[1:10] 21 tn The word פֶּן (pen) expresses fear or precaution and can also be translated “lest” or “else” (R. J. Williams, Hebrew Syntax, 75-76, §461).
[1:10] 22 tn The verb can be translated simply “will multiply,” but since Pharaoh has already indicated that he is aware they were doing that, the nuance here must mean to multiply all the more, or to continue to multiply. Cf. NIV “will become even more numerous.”
[1:10] 23 tn The words וְהָיָה כִּי (vÿhayah ki) introduce a conditional clause – “if” (see GKC 335 §112.y).
[1:10] 24 tn Heb “and [lest] he [Israel] also be joined to.”
[1:10] 25 tn Heb “and go up from.” All the verbs coming after the particle פֶּן (pen, “otherwise, lest” in v. 10) have the same force and are therefore parallel. These are the fears of the Egyptians. This explains why a shrewd policy of population control was required. They wanted to keep Israel enslaved; they did not want them to become too numerous and escape.
[1:11] 26 tn Heb “princes of work.” The word שָׂרֵי (sare, “princes”) has been translated using words such as “ruler,” “prince,” “leader,” “official,” “chief,” “commander,” and “captain” in different contexts. It appears again in 2:14 and 18:21 and 25. Hebrew מַס (mas) refers to a labor gang organized to provide unpaid labor, or corvée (Deut 20:11; Josh 17:13; 1 Kgs 9:15, 21). The entire phrase has been translated “foremen,” which combines the idea of oversight and labor. Cf. KJV, NAB, NASB, NRSV “taskmasters”; NIV “slave masters”; NLT “slave drivers.”
[1:11] 27 tn Heb “over them”; the referent (the Israelites) has been specified in the translation for clarity.
[1:11] 28 sn The verb עַנֹּתוֹ (’annoto) is the Piel infinitive construct from עָנָה (’anah, “to oppress”). The word has a wide range of meanings. Here it would include physical abuse, forced subjugation, and humiliation. This king was trying to crush the spirit of Israel by increasing their slave labor. Other terms in the passage that describe this intent include “bitter” and “crushing.”
[1:11] 29 tn The form is a preterite with the vav (ו) consecutive, וַיִּבֶן (vayyiven). The sequence expressed in this context includes the idea of result.
[1:11] 30 sn Many scholars assume that because this city was named Rameses, the Pharaoh had to be Rameses II, and hence that a late date for the exodus (and a late time for the sojourn in Egypt) is proved. But if the details of the context are taken as seriously as the mention of this name, this cannot be the case. If one grants for the sake of discussion that Rameses II was on the throne and oppressing Israel, it is necessary to note that Moses is not born yet. It would take about twenty or more years to build the city, then eighty more years before Moses appears before Pharaoh (Rameses), and then a couple of years for the plagues – this man would have been Pharaoh for over a hundred years. That is clearly not the case for the historical Rameses II. But even more determining is the fact that whoever the Pharaoh was for whom the Israelites built the treasure cities, he died before Moses began the plagues. The Bible says that when Moses grew up and killed the Egyptian, he fled from Pharaoh (whoever that was) and remained in exile until he heard that that Pharaoh had died. So this verse cannot be used for a date of the exodus in the days of Rameses, unless many other details in the chapters are ignored. If it is argued that Rameses was the Pharaoh of the oppression, then his successor would have been the Pharaoh of the exodus. Rameses reigned from 1304
[1:12] 31 tn Heb “they”; the referent (the Egyptians) has been specified in the translation for clarity.
[1:12] 32 tn The imperfect tenses in this verse are customary uses, expressing continual action in past time (see GKC 315 §107.e). For other examples of כַּאֲשֶׁר (ka’asher) with כֵּן (ken) expressing a comparison (“just as…so”) see Gen 41:13; Judg 1:7; Isa 31:4.
[1:12] sn Nothing in the oppression caused this, of course. Rather, the blessing of God (Gen 12:1-3) was on Israel in spite of the efforts of Egypt to hinder it. According to Gen 15 God had foretold that there would be this period of oppression (עָנָה [’anah] in Gen 15:13). In other words, God had decreed and predicted both their becoming a great nation and the oppression to show that he could fulfill his promise to Abraham in spite of the bondage.
[1:12] 33 tn Heb “they felt a loathing before/because of”; the referent (the Egyptians) has been specified in the translation for clarity.
[1:13] 34 tn Heb “the Egyptians.” For stylistic reasons this has been replaced by the pronoun “they” in the translation.
[1:13] 35 tn Heb “with rigor, oppression.”
[1:14] 36 sn The verb מָרַר (marar) anticipates the introduction of the theme of bitterness in the instructions for the Passover.
[1:14] 37 tn The preposition bet (ב) in this verse has the instrumental use: “by means of” (see GKC 380 §119.o).
[1:14] 38 tn Heb “and in all service.”
[1:14] 39 tn The line could be more literally translated, “All their service in which they served them [was] with rigor.” This takes the referent of בָּהֶם (bahem) to be the Egyptians. The pronoun may also resume the reference to the kinds of service and so not be needed in English: “All their service in which they served [was] with rigor.”
[1:15] 40 tn Heb “and the king of Egypt said.”
[1:15] 41 sn The word for “midwife” is simply the Piel participle of the verb יָלַד (yalad, “to give birth”). So these were women who assisted in the childbirth process. It seems probable that given the number of the Israelites in the passage, these two women could not have been the only Hebrew midwives, but they may have been over the midwives (Rashi). Moreover, the LXX and Vulgate do not take “Hebrew” as an adjective, but as a genitive after the construct, yielding “midwives of/over the Hebrews.” This leaves open the possibility that these women were not Hebrews. This would solve the question of how the king ever expected Hebrew midwives to kill Hebrew children. And yet, the two women have Hebrew names.
[1:15] 42 tn Heb “who the name of the first [was] Shiphrah, and the name of the second [was] Puah.”
[1:16] 43 tn The verse starts with the verb that began the last verse; to read it again seems redundant. Some versions render it “spoke” in v. 15 and “said” in v. 16. In effect, Pharaoh has been delayed from speaking while the midwives are named.
[1:16] 44 tn The form is the Piel infinitive construct serving in an adverbial clause of time. This clause lays the foundation for the next verb, the Qal perfect with a vav consecutive: “when you assist…then you will observe.” The latter carries an instructional nuance (= the imperfect of instruction), “you are to observe.”
[1:16] 45 tn Heb “at the birthstool” (cf. ASV, NASB, NRSV), but since this particular item is not especially well known today, the present translation simply states “at the delivery.” Cf. NIV “delivery stool.”
[1:16] 46 sn The instructions must have been temporary or selective, otherwise the decree from the king would have ended the slave population of Hebrews. It is also possible that the king did not think through this, but simply took steps to limit the population growth. The narrative is not interested in supplying details, only in portraying the king as a wicked fool bent on destroying Israel.
[1:16] 47 tn The last form וָחָיָה (vakhaya) in the verse is unusual; rather than behaving as a III-Hey form, it is written as a geminate but without the daghesh forte in pause (GKC 218 §76.i). In the conditional clause, following the parallel instruction (“kill him”), this form should be rendered “she may live” or “let her live.”
[1:17] 48 tn Heb “and they [fem. pl.] feared”; the referent (the midwives) has been specified in the translation for clarity.
[1:17] 49 tn The verb is the Piel preterite of חָיָה (khaya, “to live”). The Piel often indicates a factitive nuance with stative verbs, showing the cause of the action. Here it means “let live, cause to live.” The verb is the exact opposite of Pharaoh’s command for them to kill the boys.
[1:18] 50 tn The verb קָרָא (qara’) followed by the lamed (ל) preposition has here the nuance of “summon.” The same construction is used later when Pharaoh summons Moses.
[1:18] 51 tn The second verb in Pharaoh’s speech is a preterite with a vav (ו) consecutive. It may indicate a simple sequence: “Why have you done…and (so that you) let live?” It could also indicate that this is a second question, “Why have you done …[why] have you let live?”
[1:19] 52 sn See further N. Lemche, “‘Hebrew’ as a National Name for Israel,” ST 33 (1979): 1-23.
[1:19] 53 tn Heb “they”; the referent (the Hebrew women) has been specified in the translation for clarity.
[1:19] 54 tn Heb “before the midwife comes to them (and) they give birth.” The perfect tense with the vav consecutive serves as the apodosis to the preceding temporal clause; it has the frequentative nuance (see GKC 337-38 §112.oo).
[1:19] sn The point of this brief section is that the midwives respected God above the king. They simply followed a higher authority that prohibited killing. Fearing God is a basic part of the true faith that leads to an obedient course of action and is not terrified by worldly threats. There probably was enough truth in what they were saying to be believable, but they clearly had no intention of honoring the king by participating in murder, and they saw no reason to give him a straightforward answer. God honored their actions.
[1:20] 55 tn The verb וַיֵּיטֶב (vayyetev) is the Hiphil preterite of יָטַב (yatav). In this stem the word means “to cause good, treat well, treat favorably.” The vav (ו) consecutive shows that this favor from God was a result of their fearing and obeying him.
[1:21] 56 tn The temporal indicator וַיְהִי (vayÿhi) focuses attention on the causal clause and lays the foundation for the main clause, namely, “God made households for them.” This is the second time the text affirms the reason for their defiance, their fear of God.
[1:21] 57 tn Or “families”; Heb “houses.”
[1:22] 58 tn The substantive כֹּל (kol) followed by the article stresses the entirety – “all sons” or “all daughters” – even though the nouns are singular in Hebrew (see GKC 411 §127.b).
[1:22] 59 tn The form includes a pronominal suffix that reiterates the object of the verb: “every son…you will throw it.”
[1:22] 60 tn The first imperfect has the force of a definite order, but the second, concerning the girls, could also have the nuance of permission, which may fit better. Pharaoh is simply allowing the girls to live.
[1:22] sn Verse 22 forms a fitting climax to the chapter, in which the king continually seeks to destroy the Israelite strength. Finally, with this decree, he throws off any subtlety and commands the open extermination of Hebrew males. The verse forms a transition to the next chapter, in which Moses is saved by Pharaoh’s own daughter. These chapters show that the king’s efforts to destroy the strength of Israel – so clearly a work of God – met with failure again and again. And that failure involved the efforts of women, whom Pharaoh did not consider a threat.
[1:1] 61 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] 62 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] 63 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] 64 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] 65 tn Grk “all joy,” “full joy,” or “greatest joy.”
[1:8] 66 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] 67 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] 68 tn Grk “the lowly brother,” but “lowly/humble” is clarified in context by the contrast with “wealthy” in v. 10.
[1:9] 69 tn Grk “let him boast.”
[1:9] 70 tn Grk “his height,” “his exaltation.”
[1:10] 71 tn Grk “a flower of grass.”
[1:11] 72 tn Or “perishes,” “is destroyed.”
[1:12] 73 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] 74 tc Most
[1:13] 75 tn Or “God must not be tested by evil people.”
[1:16] 76 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:2.
[1:17] 77 tn The first phrase refers to the action of giving and the second to what is given.
[1:17] 78 tn Or “All generous giving and every perfect gift from above is coming down.”
[1:17] 79 tn Grk “variation or shadow of turning” (referring to the motions of heavenly bodies causing variations of light and darkness).
[1:18] 80 tn Grk “Having willed, he gave us birth.”
[1:19] 81 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:2.
[1:20] 82 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] 83 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] 84 tn Or “with meekness.”
[1:23] 85 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] 86 tn Grk “the face of his beginning [or origin].”
[1:24] 87 tn Grk “and he has gone out and immediately has forgotten.”
[1:25] 90 tn Grk “in his doing.”
[1:27] 91 tn Or “in the sight of”; Grk “with.”
[1:27] 92 tn Grk “the God and Father.”
[17:1] 93 tn Grk “And after six days.”
[17:1] 94 tn Grk “John his brother” with “his” referring to James.
[17:2] 95 sn In 1st century Judaism and in the NT, there was the belief that the righteous get new, glorified bodies in order to enter heaven (1 Cor 15:42-49; 2 Cor 5:1-10). This transformation means the righteous will share the glory of God. One recalls the way Moses shared the Lord’s glory after his visit to the mountain in Exod 34. So the disciples saw Jesus transfigured, and they were getting a sneak preview of the great glory that Jesus would have (only his glory is more inherent to him as one who shares in the rule of the kingdom).
[17:2] 96 tn Here καί (kai) has not been translated.
[17:3] 97 tn Grk “And behold, Moses.” The Greek word ἰδού (idou) has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).
[17:3] 98 sn Commentators and scholars discuss why Moses and Elijah are present. The most likely explanation is that Moses represents the prophetic office (Acts 3:18-22) and Elijah pictures the presence of the last days (Mal 4:5-6), the prophet of the eschaton (the end times).
[17:4] 99 tn Here δέ (de) has been translated as “so” to indicate that the appearance of Moses and Elijah prompted Peter’s comment.
[17:4] 100 tn Grk “Peter answering said.” This construction is somewhat redundant and has been simplified in the translation.
[17:4] 101 tc Instead of the singular future indicative ποιήσω (poihsw, “I will make”), most witnesses (C3 D L W Θ [Φ] 0281 Ë[1],13 33 Ï lat sy co) have the plural aorist subjunctive ποιήσωμεν (poihswmen, “let us make”). But since ποιήσωμεν is the reading found in the parallel accounts in Mark and Luke, it is almost surely a motivated reading. Further, the earliest and best witnesses, as well as a few others (א B C* 700 pc) have ποιήσω. It is thus more likely that the singular verb is authentic.
[17:4] 102 tn Or “booths,” “dwellings” (referring to the temporary booths constructed in the celebration of the feast of Tabernacles).
[17:4] sn Peter apparently wanted to celebrate the feast of Tabernacles or Booths that looked forward to the end and wanted to treat Moses, Elijah, and Jesus as equals by making three shelters (one for each). It was actually a way of expressing honor to Jesus, but the next verse makes it clear that it was not enough honor.
[17:5] 103 tn Grk “behold, a.” The Greek word ἰδού (idou) has not been translated here or in the following clause because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).
[17:5] 104 sn This cloud is the cloud of God’s presence and the voice is his as well.
[17:5] 105 tn Or “surrounded.”
[17:5] 106 tn Grk “behold, a voice from the cloud, saying.” This is an incomplete sentence in Greek which portrays intensity and emotion. The participle λέγουσα (legousa) was translated as a finite verb in keeping with English style.
[17:5] 107 tn Grk “my beloved Son,” or “my Son, the beloved [one].” The force of ἀγαπητός (agaphtos) is often “pertaining to one who is the only one of his or her class, but at the same time is particularly loved and cherished” (L&N 58.53; cf. also BDAG 7 s.v. 1).
[17:5] 108 sn The expression listen to him comes from Deut 18:15 and makes two points: 1) Jesus is a prophet like Moses, a leader-prophet, and 2) they have much yet to learn from him.
[17:6] 109 tn Grk “they fell down on their faces.” BDAG 815 s.v. πίπτω 1.b.α.ב. has “fall down, throw oneself to the ground as a sign of devotion, before high-ranking persons or divine beings.”
[17:8] 110 tn Here δέ (de) has not been translated.
[17:9] 111 tn Grk “Jesus commanded them, saying.” The participle λέγων (legwn) is redundant and has not been translated.
[17:10] 112 tn Grk “asked him, saying.” The participle λέγοντες (legontes) is redundant and has not been translated.
[17:10] 113 tn Or “do the scribes.” See the note on the phrase “experts in the law” in 2:4.
[17:11] 114 tn Grk “And answering, he said.” This has been simplified in the translation.
[17:12] 115 tn Here καί (kai) has not been translated.
[17:14] 116 tn Here καί (kai) has not been translated.
[17:15] 117 tn Grk “he is moonstruck,” possibly meaning “lunatic” (so NAB, NASB), although now the term is generally regarded as referring to some sort of seizure disorder such as epilepsy (L&N 23.169; BDAG 919 s.v. σεληνιάζομαι).
[17:16] 118 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[17:17] 119 tn Grk “And answering, Jesus said.” This is somewhat redundant and has been simplified in the translation.
[17:17] 120 tn Grk “O.” The marker of direct address, ὦ (w), is functionally equivalent to a vocative and is represented in the translation by “you.”
[17:17] 121 tn Or “faithless.”
[17:17] sn The rebuke for lack of faith has OT roots: Num 14:27; Deut 32:5, 30; Isa 59:8.
[17:17] 122 tn Grk “how long.”
[17:17] 123 tn Or “put up with.” See Num 11:12; Isa 46:4.
[17:17] 124 sn The pronouns you…you are plural, indicating that Jesus is speaking to a group rather than an individual.
[17:18] 125 tn Here καί (kai) has been translated as “Then.”
[17:18] 126 tn Or “commanded” (often with the implication of a threat, L&N 33.331).
[17:19] 127 tn Grk “coming, the disciples said.” The participle προσελθόντες (proselqontes) has been translated as a finite verb to make the sequence of events clear in English.
[17:20] 128 tn Grk “For truly (ἀμήν, amhn), I say to you.” Here γάρ (gar) has not been translated.
[17:20] 129 tn Grk “faith as,” “faith like.”
[17:20] 130 tn Here καί (kai) has not been translated.
[17:21] 131 tc Many important
[17:22] 132 tn Here δέ (de) has not been translated.
[17:22] 133 tn The plural Greek term ἀνθρώπων (anqrwpwn) is considered by some to be used here in a generic sense, referring to both men and women (cf. NRSV “into human hands”; TEV, CEV “to people”). However, because this can be taken as a specific reference to the group responsible for Jesus’ arrest, where it is unlikely women were present (cf. Matt 26:47-56; Mark 14:43-52; Luke 22:47-53; John 18:2-12), the word “men” has been retained in the translation. There may also be a slight wordplay with “the Son of Man” earlier in the verse.
[17:24] 134 tn Here δέ (de) has not been translated.
[17:24] 135 map For location see Map1 D2; Map2 C3; Map3 B2.
[17:24] 136 tn Grk “Collectors of the double drachma.” This is a case of metonymy, where the coin formerly used to pay the tax (the double drachma coin, or δίδραχμον [didracmon]) was put for the tax itself (cf. BDAG 241 s.v.). Even though this coin was no longer in circulation in NT times and other coins were used to pay the tax, the name for the coin was still used to refer to the tax itself.
[17:24] sn The temple tax refers to the half-shekel tax paid annually by male Jews to support the temple (Exod 30:13-16).
[17:25] 137 tn Grk “spoke first to him, saying.” The participle λέγων (legwn) is redundant in English and has not been translated.
[17:25] 138 sn The phrase their sons may mean “their citizens,” but the term “sons” has been retained here in order to preserve the implicit comparison between the Father and his Son, Jesus.
[17:26] 139 sn See the note on the phrase their sons in the previous verse.
[17:27] 140 sn The four drachma coin was a stater (στατήρ, stathr), a silver coin worth four drachmas. One drachma was equivalent to one denarius, the standard pay for a day’s labor (L&N 6.80).
