Maleakhi 1:1-14
Konteks1:1 What follows is divine revelation. 1 The word of the Lord came to Israel through Malachi: 2
1:2 “I have shown love to you,” says the Lord, but you say, “How have you shown love to us?”
“Esau was Jacob’s brother,” the Lord explains, “yet I chose Jacob 1:3 and rejected Esau. 3 I turned Esau’s 4 mountains into a deserted wasteland 5 and gave his territory 6 to the wild jackals.”
1:4 Edom 7 says, “Though we are devastated, we will once again build the ruined places.” So the Lord who rules over all 8 responds, “They indeed may build, but I will overthrow. They will be known as 9 the land of evil, the people with whom the Lord is permanently displeased. 1:5 Your eyes will see it, and then you will say, ‘May the Lord be magnified 10 even beyond the border of Israel!’”
1:6 “A son naturally honors his father and a slave respects 11 his master. If I am your 12 father, where is my honor? If I am your master, where is my respect? The Lord who rules over all asks you this, you priests who make light of my name! But you reply, ‘How have we made light of your name?’ 1:7 You are offering improper sacrifices on my altar, yet you ask, ‘How have we offended you?’ By treating the table 13 of the Lord as if it is of no importance! 1:8 For when you offer blind animals as a sacrifice, is that not wrong? And when you offer the lame and sick, 14 is that not wrong as well? Indeed, try offering them 15 to your governor! Will he be pleased with you 16 or show you favor?” asks the Lord who rules over all. 1:9 But now plead for God’s favor 17 that he might be gracious to us. 18 “With this kind of offering in your hands, how can he be pleased with you?” asks the Lord who rules over all.
1:10 “I wish that one of you would close the temple doors, 19 so that you no longer would light useless fires on my altar. I am not pleased with you,” says the Lord who rules over all, “and I will no longer accept an offering from you. 1:11 For from the east to the west my name will be great among the nations. Incense and pure offerings will be offered in my name everywhere, for my name will be great among the nations,” 20 says the Lord who rules over all. 1:12 “But you are profaning it by saying that the table of the Lord is common and its offerings 21 despicable. 1:13 You also say, ‘How tiresome it is.’ You turn up your nose at it,” says the Lord who rules over all, “and instead bring what is stolen, lame, or sick. You bring these things for an offering! Should I accept this from you?” 22 asks the Lord. 1:14 “There will be harsh condemnation for the hypocrite who has a valuable male animal in his flock but vows and sacrifices something inferior to the Lord. For I am a great king,” 23 says the Lord who rules over all, “and my name is awesome among the nations.”
Yakobus 4:1-17
Konteks4:1 Where do the conflicts and where 24 do the quarrels among you come from? Is it not from this, 25 from your passions that battle inside you? 26 4:2 You desire and you do not have; you murder and envy and you cannot obtain; you quarrel and fight. You do not have because you do not ask; 4:3 you ask and do not receive because you ask wrongly, so you can spend it on your passions.
4:4 Adulterers, do you not know that friendship with the world means hostility toward God? 27 So whoever decides to be the world’s friend makes himself God’s enemy. 4:5 Or do you think the scripture means nothing when it says, 28 “The spirit that God 29 caused 30 to live within us has an envious yearning”? 31 4:6 But he gives greater grace. Therefore it says, “God opposes the proud, but he gives grace to the humble.” 32 4:7 So submit to God. But resist the devil and he will flee from you. 4:8 Draw near to God and he will draw near to you. Cleanse your hands, you sinners, and make your hearts pure, you double-minded. 33 4:9 Grieve, mourn, 34 and weep. Turn your laughter 35 into mourning and your joy into despair. 4:10 Humble yourselves before the Lord and he will exalt you.
4:11 Do not speak against one another, brothers and sisters. 36 He who speaks against a fellow believer 37 or judges a fellow believer speaks against the law and judges the law. But if you judge the law, you are not a doer of the law but its judge. 38 4:12 But there is only one who is lawgiver and judge – the one who is able to save and destroy. On the other hand, who are you to judge your neighbor? 39
4:13 Come now, you who say, “Today or tomorrow we will go into this or that town 40 and spend a year there and do business and make a profit.” 4:14 You 41 do not know about tomorrow. What is your life like? 42 For you are a puff of smoke 43 that appears for a short time and then vanishes. 4:15 You ought to say instead, 44 “If the Lord is willing, then we will live and do this or that.” 4:16 But as it is, 45 you boast in your arrogance. All such boasting is evil. 4:17 So whoever knows what is good to do 46 and does not do it is guilty of sin. 47
Wahyu 22:1-21
Konteks22:1 Then 48 the angel 49 showed me the river of the water of life – water as clear as crystal – pouring out 50 from the throne of God and of the Lamb, 22:2 flowing down the middle of the city’s 51 main street. 52 On each side 53 of the river is the tree of life producing twelve kinds 54 of fruit, yielding its fruit every month of the year. 55 Its leaves are for the healing of the nations. 22:3 And there will no longer be any curse, 56 and the throne of God and the Lamb will be in the city. 57 His 58 servants 59 will worship 60 him, 22:4 and they will see his face, and his name will be on their foreheads. 22:5 Night will be no more, and they will not need the light of a lamp or the light of the sun, because the Lord God will shine on them, and they will reign forever and ever.
22:6 Then 61 the angel 62 said to me, “These words are reliable 63 and true. The Lord, the God of the spirits of the prophets, has sent his angel to show his servants 64 what must happen soon.”
22:7 (Look! I am coming soon!
Blessed is the one who keeps the words of the prophecy expressed in this book.) 65
22:8 I, John, am the one who heard and saw these things, 66 and when I heard and saw them, 67 I threw myself down 68 to worship at the feet of the angel who was showing them to me. 22:9 But 69 he said to me, “Do not do this! 70 I am a fellow servant 71 with you and with your brothers the prophets, and with those who obey 72 the words of this book. Worship God!” 22:10 Then 73 he said to me, “Do not seal up the words of the prophecy contained in this book, because the time is near. 22:11 The evildoer must continue to do evil, 74 and the one who is morally filthy 75 must continue to be filthy. The 76 one who is righteous must continue to act righteously, and the one who is holy must continue to be holy.”
22:12 (Look! I am coming soon,
and my reward is with me to pay 77 each one according to what he has done!
22:13 I am the Alpha and the Omega,
the first and the last,
the beginning and the end!) 78
22:14 Blessed are those who wash their robes so they can have access 79 to the tree of life and can enter into the city by the gates. 22:15 Outside are the dogs and the sorcerers 80 and the sexually immoral, and the murderers, and the idolaters and everyone who loves and practices falsehood! 81
22:16 “I, Jesus, have sent my angel to testify to you about these things for the churches. I am the root and the descendant of David, the bright morning star!” 82 22:17 And the Spirit and the bride say, “Come!” And let the one who hears say: “Come!” And let the one who is thirsty come; let the one who wants it take the water of life free of charge.
22:18 I testify to the one who hears the words of the prophecy contained in this book: If anyone adds to them, God will add to him the plagues described 83 in this book. 22:19 And if anyone takes away from the words of this book of prophecy, God will take away his share in the tree of life 84 and in the holy city that are described in this book.
22:20 The one who testifies to these things says, “Yes, I am coming soon!” Amen! Come, Lord Jesus! 22:21 The grace of the Lord Jesus be with all. 85
[1:1] 1 tn Heb “The burden.” The Hebrew term III מַשָּׂא (massa’), usually translated “oracle” or “utterance” (BDB 672 s.v. מַשָּׂא), is a technical term in prophetic literature introducing a message from the
[1:1] 2 tn Heb “The word of the
[1:3] 3 tn Heb “and I loved Jacob, but Esau I hated.” The context indicates this is technical covenant vocabulary in which “love” and “hate” are synonymous with “choose” and “reject” respectively (see Deut 7:8; Jer 31:3; Hos 3:1; 9:15; 11:1).
[1:3] 4 tn Heb “his”; the referent (Esau) has been specified in the translation for clarity.
[1:3] 5 tn Heb “I set his mountains as a desolation.”
[1:3] 6 tn Or “inheritance” (so NIV, NLT).
[1:4] 7 sn Edom, a “brother” nation to Israel, became almost paradigmatic of hostility toward Israel and God (see Num 20:14-21; Deut 2:8; Jer 49:7-22; Ezek 25:12-14; Amos 1:11-12; Obad 10-12).
[1:4] 8 sn The epithet
[1:4] 9 tn Heb “and they will call them.” The third person plural subject is indefinite; one could translate, “and people will call them.”
[1:5] 10 tn Or “Great is the
[1:6] 11 tn The verb “respects” is not in the Hebrew text but is supplied in the translation for stylistic reasons. It is understood by ellipsis (see “honors” in the preceding line).
[1:6] 12 tn The pronoun “your” is supplied in the translation for clarification (also a second time before “master” later in this verse).
[1:7] 13 sn The word table, here a synonym for “altar,” has overtones of covenant imagery in which a feast shared by the covenant partners was an important element (see Exod 24:11). It also draws attention to the analogy of sitting down at a common meal with the governor (v. 8).
[1:8] 14 sn Offerings of animals that were lame or sick were strictly forbidden by the Mosaic law (see Deut 15:21).
[1:8] 15 tn Heb “it” (so NAB, NASB). Contemporary English more naturally uses a plural pronoun to agree with “the lame and sick” in the previous question (cf. NIV, NCV).
[1:8] 16 tc The LXX and Vulgate read “with it” (which in Hebrew would be הֲיִרְצֵהוּ, hayirtsehu, a reading followed by NAB) rather than “with you” of the MT (הֲיִרְצְךָ, hayirtsÿkha). The MT (followed here by most English versions) is to be preferred because of the parallel with the following phrase פָנֶיךָ (fanekha, “receive you,” which the present translation renders as “show you favor”).
[1:9] 17 tn Heb “seek the face of God.”
[1:9] 18 tn After the imperative, the prefixed verbal form with vav conjunction indicates purpose (cf. NASB, NRSV).
[1:10] 19 sn The rhetorical language suggests that as long as the priesthood and people remain disobedient, the temple doors may as well be closed because God is not “at home” to receive them or their worship there.
[1:11] 20 sn My name will be great among the nations. In what is clearly a strongly ironic shift of thought, the
[1:12] 21 tn Heb “fruit.” The following word “food” in the Hebrew text (אָכְלוֹ, ’okhlo) appears to be an explanatory gloss to clarify the meaning of the rare word נִיב (niv, “fruit”; see Isa 57:19 Qere; נוֹב, nov, “fruit,” in Kethib). Cf. ASV “the fruit thereof, even its food.” In this cultic context the reference is to the offerings on the altar.
[1:13] 22 tn Heb “from your hand,” a metonymy of part (the hand) for whole (the person).
[1:14] 23 sn The epithet great king was used to describe the Hittite rulers on their covenant documents and so, in the covenant ideology of Malachi, is an apt description of the
[4:1] 24 tn The word “where” is repeated in Greek for emphasis.
[4:1] 26 tn Grk “in your members [i.e., parts of the body].”
[4:4] 27 tn Grk “is hostility toward God.”
[4:5] 28 tn Grk “vainly says.”
[4:5] 29 tn Grk “he”; the referent (God) has been specified in the translation for clarity.
[4:5] 30 tc The Byzantine text and a few other
[4:5] 31 tn Interpreters debate the referent of the word “spirit” in this verse: (1) The translation takes “spirit” to be the lustful capacity within people that produces a divided mind (1:8, 14) and inward conflicts regarding God (4:1-4). God has allowed it to be in man since the fall, and he provides his grace (v. 6) and the new birth through the gospel message (1:18-25) to counteract its evil effects. (2) On the other hand the word “spirit” may be taken positively as the Holy Spirit and the sense would be, “God yearns jealously for the Spirit he caused to live within us.” But the word for “envious” or “jealous” is generally negative in biblical usage and the context before and after seems to favor the negative interpretation.
[4:5] sn No OT verse is worded exactly this way. This is either a statement about the general teaching of scripture or a quotation from an ancient translation of the Hebrew text that no longer exists today.
[4:6] 32 sn A quotation from Prov 3:34.
[4:8] 33 tn Or “two-minded” (the same description used in 1:8).
[4:9] 34 tn This term and the following one are preceded by καί (kai) in the Greek text, but contemporary English generally uses connectives only between the last two items in such a series.
[4:9] 35 tn Grk “let your laughter be turned.”
[4:11] 36 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:2.
[4:11] 37 tn See note on the word “believer” in 1:9.
[4:12] 39 tn Grk “who judges your neighbor.”
[4:14] 41 tn Grk “who” (continuing the description of the people of v. 13). Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
[4:14] 42 tn Or “you do not know what your life will be like tomorrow.”
[4:14] 43 tn Or “a vapor.” The Greek word ἀτμίς (atmis) denotes a swirl of smoke arising from a fire (cf. Gen 19:28; Lev 16:13; Joel 2:30 [Acts 2:19]; Ezek 8:11).
[4:15] 44 tn Grk “instead of your saying.”
[4:17] 46 tn Or “knows how to do what is good.”
[4:17] 47 tn Grk “to him it is sin.”
[22:1] 48 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[22:1] 49 tn Grk “he”; the referent (the angel mentioned in 21:9, 15) has been specified in the translation for clarity.
[22:1] 50 tn Grk “proceeding.” Water is more naturally thought to pour out or flow out in English idiom.
[22:2] 51 tn Grk “its”; the referent (the city, the new Jerusalem) has been specified in the translation for clarity.
[22:2] 52 tn The Greek word πλατεῖα (plateia) refers to a major (broad) street (L&N 1.103).
[22:2] 53 tn Grk “From here and from there.”
[22:2] 54 tn Or “twelve crops” (one for each month of the year).
[22:2] 55 tn The words “of the year” are implied.
[22:3] 56 tn Or “be anything accursed” (L&N 33.474).
[22:3] 57 tn Grk “in it”; the referent (the city, the new Jerusalem) has been specified in the translation for clarity.
[22:3] 58 tn Grk “city, and his.” Although this is a continuation of the previous sentence in Greek, a new sentence was started here in the translation because of the introduction of the Lamb’s followers.
[22:3] 59 tn See the note on the word “servants” in 1:1.
[22:6] 61 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[22:6] 62 tn Grk “he”; the referent (the angel mentioned in 21:9, 15; 22:1) has been specified in the translation for clarity.
[22:6] 64 tn See the note on the word “servants” in 1:1.
[22:7] 65 sn These lines are parenthetical, forming an aside to the narrative. The speaker here is the Lord Jesus Christ himself rather than the narrator.
[22:8] 66 tn Or “I am John, the one who heard and saw these things.”
[22:8] 67 tn The pronoun “them” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.
[22:8] 68 tn Grk “I fell down and worshiped at the feet.” BDAG 815 s.v. πίπτω 1.b.α.ב. has “fall down, throw oneself to the ground as a sign of devotion or humility, before high-ranking persons or divine beings.”
[22:9] 69 tn Here καί (kai) has been translated as “but” to indicate the contrast present here.
[22:9] 70 tn On the elliptical expression ὅρα μή ({ora mh) BDAG 720 s.v. ὁράω B.2 states: “Elliptically…ὅρα μή (sc. ποιήσῃς) watch out! don’t do that! Rv 19:10; 22:9.”
[22:9] 71 tn Grk “fellow slave.” Though σύνδουλος (sundoulos) is here translated “fellow servant,” the word does not bear the connotation of a free individual serving another. See the note on the word “servants” in 1:1.
[22:9] 72 tn Grk “keep” (an idiom for obedience).
[22:10] 73 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[22:11] 74 tn Grk “must do evil still.”
[22:11] 75 tn For this translation see L&N 88.258; the term refers to living in moral filth.
[22:11] 76 tn Grk “filthy, and the.” This is a continuation of the previous sentence in Greek, but because of the length and complexity of the construction a new sentence was started in the translation.
[22:12] 77 tn The Greek term may be translated either “pay” or “pay back” and has something of a double meaning here. However, because of the mention of “wages” (“reward,” another wordplay with two meanings) in the previous clause, the translation “pay” for ἀποδοῦναι (apodounai) was used here.
[22:13] 78 sn These lines are parenthetical, forming an aside to the narrative. The speaker here is the Lord Jesus Christ himself rather than the narrator.
[22:14] 79 tn Grk “so that there will be to them authority over the tree of life.”
[22:15] 80 tn On the term φάρμακοι (farmakoi) see L&N 53.101.
[22:15] 81 tn Or “lying,” “deceit.”
[22:16] 82 tn On this expression BDAG 892 s.v. πρωϊνός states, “early, belonging to the morning ὁ ἀστὴρ ὁ πρ. the morning star, Venus Rv 2:28; 22:16.”
[22:19] 84 tc The Textus Receptus, on which the KJV rests, reads “the book” of life (ἀπὸ βίβλου, apo biblou) instead of “the tree” of life. When the Dutch humanist Desiderius Erasmus translated the NT he had access to no Greek
[22:21] 85 tc Most
