Mazmur 1:1-6
KonteksBook 1
(Psalms 1-41)
1:1 How blessed 2 is the one 3 who does not follow 4 the advice 5 of the wicked, 6
or stand in the pathway 7 with sinners,
or sit in the assembly 8 of scoffers! 9
1:2 Instead 10 he finds pleasure in obeying the Lord’s commands; 11
he meditates on 12 his commands 13 day and night.
1:3 He is like 14 a tree planted by flowing streams; 15
it 16 yields 17 its fruit at the proper time, 18
and its leaves never fall off. 19
He succeeds in everything he attempts. 20
1:4 Not so with the wicked!
Instead 21 they are like wind-driven chaff. 22
1:5 For this reason 23 the wicked cannot withstand 24 judgment, 25
nor can sinners join the assembly of the godly. 26
1:6 Certainly 27 the Lord guards the way of the godly, 28
but the way of the wicked ends in destruction. 29
Yakobus 1:1-27
Konteks1:1 From James, 30 a slave 31 of God and the Lord Jesus Christ, to the twelve tribes dispersed abroad. 32 Greetings!
1:2 My brothers and sisters, 33 consider it nothing but joy 34 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, 35 unstable in all his ways.
1:9 Now the believer 36 of humble means 37 should take pride 38 in his high position. 39 1:10 But the rich person’s pride should be in his humiliation, because he will pass away like a wildflower in the meadow. 40 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. 41 So also the rich person in the midst of his pursuits will wither away. 1:12 Happy is the one 42 who endures testing, because when he has proven to be genuine, he will receive the crown of life that God 43 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, 44 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. 45 1:17 All generous giving and every perfect gift 46 is from above, coming down 47 from the Father of lights, with whom there is no variation or the slightest hint of change. 48 1:18 By his sovereign plan he gave us birth 49 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! 50 Let every person be quick to listen, slow to speak, slow to anger. 1:20 For human 51 anger does not accomplish God’s righteousness. 52 1:21 So put away all filth and evil excess and humbly 53 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 54 who gazes at his own face 55 in a mirror. 1:24 For he gazes at himself and then goes out and immediately forgets 56 what sort of person he was. 1:25 But the one who peers into the perfect law of liberty and fixes his attention there, 57 and does not become a forgetful listener but one who lives it out – he 58 will be blessed in what he does. 59 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 60 God the Father 61 is this: to care for orphans and widows in their misfortune and to keep oneself unstained by the world.
Roma 12:1-21
Konteks12:1 Therefore I exhort you, brothers and sisters, 62 by the mercies of God, to present your bodies as a sacrifice – alive, holy, and pleasing to God 63 – which is your reasonable service. 12:2 Do not be conformed 64 to this present world, 65 but be transformed by the renewing of your mind, so that you may test and approve 66 what is the will of God – what is good and well-pleasing and perfect.
12:3 For by the grace given to me I say to every one of you not to think more highly of yourself than you ought to think, but to think with sober discernment, as God has distributed to each of you 67 a measure of faith. 68 12:4 For just as in one body we have many members, and not all the members serve the same function, 12:5 so we who are many are one body in Christ, and individually we are members who belong to one another. 12:6 And we have different gifts 69 according to the grace given to us. If the gift is prophecy, that individual must use it in proportion to his faith. 12:7 If it is service, he must serve; if it is teaching, he must teach; 12:8 if it is exhortation, he must exhort; if it is contributing, he must do so with sincerity; if it is leadership, he must do so with diligence; if it is showing mercy, he must do so with cheerfulness.
12:9 Love must be 70 without hypocrisy. Abhor what is evil, cling to what is good. 12:10 Be devoted to one another with mutual love, showing eagerness in honoring one another. 12:11 Do not lag in zeal, be enthusiastic in spirit, serve the Lord. 12:12 Rejoice in hope, endure in suffering, persist in prayer. 12:13 Contribute to the needs of the saints, pursue hospitality. 12:14 Bless those who persecute you, bless and do not curse. 12:15 Rejoice with those who rejoice, weep with those who weep. 12:16 Live in harmony with one another; do not be haughty but associate with the lowly. 71 Do not be conceited. 72 12:17 Do not repay anyone evil for evil; consider what is good before all people. 73 12:18 If possible, so far as it depends on you, live peaceably with all people. 74 12:19 Do not avenge yourselves, dear friends, but give place to God’s wrath, 75 for it is written, “Vengeance is mine, I will repay,” 76 says the Lord. 12:20 Rather, if your enemy is hungry, feed him; if he is thirsty, give him a drink; for in doing this you will be heaping burning coals on his head. 77 12:21 Do not be overcome by evil, but overcome evil with good.
[1:1] 1 sn Psalm 1. In this wisdom psalm the author advises his audience to reject the lifestyle of the wicked and to be loyal to God. The psalmist contrasts the destiny of the wicked with that of the righteous, emphasizing that the wicked are eventually destroyed while the godly prosper under the Lord’s protective care.
[1:1] 2 tn The Hebrew noun is an abstract plural. The word often refers metonymically to the happiness that God-given security and prosperity produce (see v. 3; Pss 2:12; 34:9; 41:1; 65:4; 84:12; 89:15; 106:3; 112:1; 127:5; 128:1; 144:15).
[1:1] 3 tn Heb “[Oh] the happiness [of] the man.” Hebrew wisdom literature often assumes and reflects the male-oriented perspective of ancient Israelite society. The principle of the psalm is certainly applicable to all people, regardless of their gender or age. To facilitate modern application, we translate the gender and age specific “man” with the more neutral “one.” (Generic “he” is employed in vv. 2-3). Since the godly man described in the psalm is representative of followers of God (note the plural form צַדִּיקִים [tsadiqim, “righteous, godly”] in vv. 5-6), one could translate the collective singular with the plural “those” both here and in vv. 2-3, where singular pronouns and verbal forms are utilized in the Hebrew text (cf. NRSV). However, here the singular form may emphasize that godly individuals are usually outnumbered by the wicked. Retaining the singular allows the translation to retain this emphasis.
[1:1] 4 tn Heb “walk in.” The three perfect verbal forms in v. 1 refer in this context to characteristic behavior. The sequence “walk–stand–sit” envisions a progression from relatively casual association with the wicked to complete identification with them.
[1:1] 5 tn The Hebrew noun translated “advice” most often refers to the “counsel” or “advice” one receives from others. To “walk in the advice of the wicked” means to allow their evil advice to impact and determine one’s behavior.
[1:1] 6 tn In the psalms the Hebrew term רְשָׁעִים (rÿsha’im, “wicked”) describes people who are proud, practical atheists (Ps 10:2, 4, 11) who hate God’s commands, commit sinful deeds, speak lies and slander (Ps 50:16-20), and cheat others (Ps 37:21).
[1:1] 7 tn “Pathway” here refers to the lifestyle of sinners. To “stand in the pathway of/with sinners” means to closely associate with them in their sinful behavior.
[1:1] 8 tn Here the Hebrew term מוֹשַׁב (moshav), although often translated “seat” (cf. NEB, NIV), appears to refer to the whole assembly of evildoers. The word also carries the semantic nuance “assembly” in Ps 107:32, where it is in synonymous parallelism with קָהָל (qahal, “assembly”).
[1:1] 9 tn The Hebrew word refers to arrogant individuals (Prov 21:24) who love conflict (Prov 22:10) and vociferously reject wisdom and correction (Prov 1:22; 9:7-8; 13:1; 15:12). To “sit in the assembly” of such people means to completely identify with them in their proud, sinful plans and behavior.
[1:2] 10 tn Here the Hebrew expression כִּי־אִם (ki-’im, “instead”) introduces a contrast between the sinful behavior depicted in v. 1 and the godly lifestyle described in v. 2.
[1:2] 11 tn Heb “his delight [is] in the law of the
[1:2] 12 tn The Hebrew imperfect verbal form draws attention to the characteristic behavior described here and lends support to the hyperbolic adverbial phrase “day and night.” The verb הָגָה (hagag) means “to recite quietly; to meditate” and refers metonymically to intense study and reflection.
[1:3] 14 tn The Hebrew perfect verbal form with vav (ו) consecutive here carries the same characteristic force as the imperfect in the preceding verse. According to the psalmist, the one who studies and obeys God’s commands typically prospers.
[1:3] 15 tn Heb “channels of water.”
[1:3] 17 tn The Hebrew imperfect verbal forms in v. 3 draw attention to the typical nature of the actions/states they describe.
[1:3] 18 tn Heb “in its season.”
[1:3] 19 tn Or “fade”; “wither.”
[1:3] sn The author compares the godly individual to a tree that has a rich water supply (planted by flowing streams), develops a strong root system, and is filled with leaves and fruit. The simile suggests that the godly have a continual source of life which in turn produces stability and uninterrupted prosperity.
[1:3] 20 tn Heb “and all which he does prospers”; or “and all which he does he causes to prosper.” (The simile of the tree does not extend to this line.) It is not certain if the Hiphil verbal form (יַצְלִיחַ, yatsliakh) is intransitive-exhibitive (“prospers”) or causative (“causes to prosper”) here. If the verb is intransitive, then כֹּל (kol, “all, everything”) is the subject. If the verb is causative, then the godly individual or the Lord himself is the subject and כֹּל is the object. The wording is reminiscent of Josh 1:8, where the Lord tells Joshua: “This law scroll must not leave your lips! You must memorize it day and night so you can carefully obey all that is written in it. Then you will prosper (literally, “cause your way to prosper”) and be successful.”
[1:4] 21 tn Here the Hebrew expression כִּי־אִם (ki-’im, “instead,” cf. v. 2) introduces a contrast between the prosperity of the godly depicted in v. 3 and the destiny of the wicked described in v. 4.
[1:4] 22 tn Heb “[they are] like the chaff which [the] wind blows about.” The Hebrew imperfect verbal form draws attention to the typical nature of the action described.
[1:4] sn Wind-driven chaff. In contrast to the well-rooted and productive tree described in v. 3, the wicked are like a dried up plant that has no root system and is blown away by the wind. The simile describes the destiny of the wicked (see vv. 5-6).
[1:5] 24 tn Heb “arise in,” but the verb is used metonymically here in the sense of “stand”; “endure,” as in 1 Sam 13:14 and Job 8:15. The negated Hebrew imperfect verbal form is here taken as indicating incapability or lack of potential, though one could understand the verb form as indicating what is typical (“do not withstand”) or what will happen (“will not withstand”).
[1:5] 25 tn Heb “the judgment.” The article indicates a judgment that is definite in the mind of the speaker. In the immediate context this probably does not refer to the “final judgment” described in later biblical revelation, but to a temporal/historical judgment which the author anticipates. Periodically during the OT period, God would come in judgment, removing the wicked from the scene, while preserving a godly remnant (see Gen 6-9; Ps 37; Hab 3).
[1:5] 26 tn Heb “and sinners in the assembly (or “circle”) of [the] godly.” The negative particle and verb from the preceding line are assumed by ellipsis here (“will not arise/stand”).
[1:5] sn The assembly of the godly is insulated from divine judgment (Ps 37:12-17, 28-29).
[1:6] 27 tn The translation understands כי as asseverative. Another option is to translate “for,” understanding v. 6 as a theological explanation for vv. 3-5, which contrasts the respective destinies of the godly and the wicked.
[1:6] 28 tn Heb “the
[1:6] 29 tn Heb “but the way of the wicked perishes.” The “way of the wicked” may refer to their course of life (Ps 146:9; Prov 4:19; Jer 12:1) or their sinful behavior (Prov 12:26; 15:9). The Hebrew imperfect verbal form probably describes here what typically happens, though one could take the form as indicating what will happen (“will perish”).
[1:1] 30 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] 31 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] 32 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] 33 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] 34 tn Grk “all joy,” “full joy,” or “greatest joy.”
[1:8] 35 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] 36 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] 37 tn Grk “the lowly brother,” but “lowly/humble” is clarified in context by the contrast with “wealthy” in v. 10.
[1:9] 38 tn Grk “let him boast.”
[1:9] 39 tn Grk “his height,” “his exaltation.”
[1:10] 40 tn Grk “a flower of grass.”
[1:11] 41 tn Or “perishes,” “is destroyed.”
[1:12] 42 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] 43 tc Most
[1:13] 44 tn Or “God must not be tested by evil people.”
[1:16] 45 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:2.
[1:17] 46 tn The first phrase refers to the action of giving and the second to what is given.
[1:17] 47 tn Or “All generous giving and every perfect gift from above is coming down.”
[1:17] 48 tn Grk “variation or shadow of turning” (referring to the motions of heavenly bodies causing variations of light and darkness).
[1:18] 49 tn Grk “Having willed, he gave us birth.”
[1:19] 50 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:2.
[1:20] 51 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] 52 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] 53 tn Or “with meekness.”
[1:23] 54 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] 55 tn Grk “the face of his beginning [or origin].”
[1:24] 56 tn Grk “and he has gone out and immediately has forgotten.”
[1:25] 59 tn Grk “in his doing.”
[1:27] 60 tn Or “in the sight of”; Grk “with.”
[1:27] 61 tn Grk “the God and Father.”
[12:1] 62 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:13.
[12:1] 63 tn The participle and two adjectives “alive, holy, and pleasing to God” are taken as predicates in relation to “sacrifice,” making the exhortation more emphatic. See ExSyn 618-19.
[12:1] sn Taken as predicate adjectives, the terms alive, holy, and pleasing are showing how unusual is the sacrifice that believers can now offer, for OT sacrifices were dead. As has often been quipped about this text, “The problem with living sacrifices is that they keep crawling off the altar.”
[12:2] 64 tn Although συσχηματίζεσθε (suschmatizesqe) could be either a passive or middle, the passive is more likely since it would otherwise have to be a direct middle (“conform yourselves”) and, as such, would be quite rare for NT Greek. It is very telling that being “conformed” to the present world is viewed as a passive notion, for it may suggest that it happens, in part, subconsciously. At the same time, the passive could well be a “permissive passive,” suggesting that there may be some consciousness of the conformity taking place. Most likely, it is a combination of both.
[12:2] 65 tn Grk “to this age.”
[12:2] 66 sn The verb translated test and approve (δοκιμάζω, dokimazw) carries the sense of “test with a positive outcome,” “test so as to approve.”
[12:3] 67 tn The words “of you” have been supplied for clarity.
[12:3] 68 tn Or “to each as God has distributed a measure of faith.”
[12:6] 69 tn This word comes from the same root as “grace” in the following clause; it means “things graciously given,” “grace-gifts.”
[12:9] 70 tn The verb “must be” is understood in the Greek text.
[12:16] 71 tn Or “but give yourselves to menial tasks.” The translation depends on whether one takes the adjective “lowly” as masculine or neuter.
[12:16] 72 tn Grk “Do not be wise in your thinking.”
[12:17] 73 tn Here ἄνθρωπος (anqrwpo") is used as a generic and refers to both men and women.
[12:18] 74 tn Here ἄνθρωπος (anqrwpo") is used as a generic and refers to both men and women.
[12:19] 75 tn Grk “the wrath,” referring to God’s wrath as the remainder of the verse shows.
[12:19] 76 sn A quotation from Deut 32:35.
[12:20] 77 sn A quotation from Prov 25:21-22.
