Yehezkiel 1:1-28
Konteks1:1 In the thirtieth year, 1 on the fifth day of the fourth month, while I was among the exiles 2 at the Kebar River, 3 the heavens opened 4 and I saw a divine vision. 5 1:2 (On the fifth day of the month – it was the fifth year of King Jehoiachin’s exile – 1:3 the word of the Lord came to the priest Ezekiel 6 the son of Buzi, 7 at the Kebar River in the land of the Babylonians. 8 The hand 9 of the Lord came on him there).
1:4 As I watched, I noticed 10 a windstorm 11 coming from the north – an enormous cloud, with lightning flashing, 12 such that bright light 13 rimmed it and came from 14 it like glowing amber 15 from the middle of a fire. 1:5 In the fire 16 were what looked like 17 four living beings. 18 In their appearance they had human form, 19 1:6 but each had four faces and four wings. 1:7 Their legs were straight, but the soles of their feet were like calves’ feet. They gleamed 20 like polished bronze. 1:8 They had human hands 21 under their wings on their four sides. As for the faces and wings of the four of them, 1:9 their wings touched each other; they did not turn as they moved, but went straight ahead. 22
1:10 Their faces had this appearance: Each of the four had the face of a man, with the face of a lion on the right, the face of an ox on the left and also the face of an eagle. 23 1:11 Their wings were spread out above them; each had two wings touching the wings of one of the other beings on either side and two wings covering their bodies. 1:12 Each moved straight ahead 24 – wherever the spirit 25 would go, they would go, without turning as they went. 1:13 In the middle 26 of the living beings was something like 27 burning coals of fire 28 or like torches. It moved back and forth among the living beings. It was bright, and lightning was flashing out of the fire. 1:14 The living beings moved backward and forward as quickly as flashes of lightning. 29
1:15 Then I looked, 30 and I saw one wheel 31 on the ground 32 beside each of the four beings. 1:16 The appearance of the wheels and their construction 33 was like gleaming jasper, 34 and all four wheels looked alike. Their structure was like a wheel within a wheel. 35 1:17 When they moved they would go in any of the four directions they faced without turning as they moved. 1:18 Their rims were high and awesome, 36 and the rims of all four wheels were full of eyes all around.
1:19 When the living beings moved, the wheels beside them moved; when the living beings rose up from the ground, the wheels rose up too. 1:20 Wherever the spirit 37 would go, they would go, 38 and the wheels would rise up beside them because the spirit 39 of the living being was in the wheel. 1:21 When the living beings moved, the wheels moved, and when they stopped moving, the wheels stopped. 40 When they rose up from the ground, the wheels rose up from the ground; the wheels rose up beside them because the spirit of the living being was in the wheel.
1:22 Over the heads of the living beings was something like a platform, 41 glittering awesomely like ice, 42 stretched out over their heads. 1:23 Under the platform their wings were stretched out, each toward the other. Each of the beings also had two wings covering 43 its body. 1:24 When they moved, I heard the sound of their wings – it was like the sound of rushing waters, or the voice of the Almighty, 44 or the tumult 45 of an army. When they stood still, they lowered their wings.
1:25 Then there was a voice from above the platform over their heads when they stood still. 46 1:26 Above the platform over their heads was something like a sapphire shaped like a throne. High above on the throne was a form that appeared to be a man. 1:27 I saw an amber glow 47 like a fire enclosed all around 48 from his waist up. From his waist down I saw something that looked like fire. There was a brilliant light around it, 1:28 like the appearance of a rainbow in the clouds after the rain. 49 This was the appearance of the surrounding brilliant light; it looked like the glory of the Lord. When I saw 50 it, I threw myself face down, and I heard a voice speaking.
Yakobus 1:1-27
Konteks1:1 From James, 51 a slave 52 of God and the Lord Jesus Christ, to the twelve tribes dispersed abroad. 53 Greetings!
1:2 My brothers and sisters, 54 consider it nothing but joy 55 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, 56 unstable in all his ways.
1:9 Now the believer 57 of humble means 58 should take pride 59 in his high position. 60 1:10 But the rich person’s pride should be in his humiliation, because he will pass away like a wildflower in the meadow. 61 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. 62 So also the rich person in the midst of his pursuits will wither away. 1:12 Happy is the one 63 who endures testing, because when he has proven to be genuine, he will receive the crown of life that God 64 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, 65 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. 66 1:17 All generous giving and every perfect gift 67 is from above, coming down 68 from the Father of lights, with whom there is no variation or the slightest hint of change. 69 1:18 By his sovereign plan he gave us birth 70 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! 71 Let every person be quick to listen, slow to speak, slow to anger. 1:20 For human 72 anger does not accomplish God’s righteousness. 73 1:21 So put away all filth and evil excess and humbly 74 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 75 who gazes at his own face 76 in a mirror. 1:24 For he gazes at himself and then goes out and immediately forgets 77 what sort of person he was. 1:25 But the one who peers into the perfect law of liberty and fixes his attention there, 78 and does not become a forgetful listener but one who lives it out – he 79 will be blessed in what he does. 80 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 81 God the Father 82 is this: to care for orphans and widows in their misfortune and to keep oneself unstained by the world.
Yakobus 4:1-17
Konteks4:1 Where do the conflicts and where 83 do the quarrels among you come from? Is it not from this, 84 from your passions that battle inside you? 85 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? 86 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, 87 “The spirit that God 88 caused 89 to live within us has an envious yearning”? 90 4:6 But he gives greater grace. Therefore it says, “God opposes the proud, but he gives grace to the humble.” 91 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. 92 4:9 Grieve, mourn, 93 and weep. Turn your laughter 94 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. 95 He who speaks against a fellow believer 96 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. 97 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? 98
4:13 Come now, you who say, “Today or tomorrow we will go into this or that town 99 and spend a year there and do business and make a profit.” 4:14 You 100 do not know about tomorrow. What is your life like? 101 For you are a puff of smoke 102 that appears for a short time and then vanishes. 4:15 You ought to say instead, 103 “If the Lord is willing, then we will live and do this or that.” 4:16 But as it is, 104 you boast in your arrogance. All such boasting is evil. 4:17 So whoever knows what is good to do 105 and does not do it is guilty of sin. 106
[1:1] 1 sn The meaning of the thirtieth year is problematic. Some take it to mean the age of Ezekiel when he prophesied (e.g., Origen). The Aramaic Targum explains the thirtieth year as the thirtieth year dated from the recovery of the book of the Torah in the temple in Jerusalem (2 Kgs 22:3-9). The number seems somehow to be equated with the fifth year of Jehoiachin’s exile in 1:2, i.e., 593
[1:1] 2 sn The Assyrians started the tactic of deportation, the large-scale forced displacement of conquered populations, in order to stifle rebellions. The task of uniting groups of deportees, gaining freedom from one’s overlords and returning to retake one’s own country would be considerably more complicated than living in one’s homeland and waiting for an opportune moment to drive out the enemy’s soldiers. The Babylonians adopted this practice also, after defeating the Assyrians. The Babylonians deported Judeans on three occasions. The practice of deportation was reversed by the Persian conquerors of Babylon, who gained favor from their subjects for allowing them to return to their homeland and, as polytheists, sought the favor of the gods of the various countries which had come under their control.
[1:1] 3 sn The Kebar River is mentioned in Babylonian texts from the city of Nippur in the fifth century
[1:1] 4 sn For the concept of the heavens opened in later literature, see 3 Macc 6:18; 2 Bar. 22:1; T. Levi 5:1; Matt 3:16; Acts 7:56; Rev 19:11.
[1:1] 5 tn Or “saw visions from God.” References to divine visions occur also in Ezek 8:3; 40:2
[1:3] 6 sn The prophet’s name, Ezekiel, means in Hebrew “May God strengthen.”
[1:3] 7 tn Or “to Ezekiel son of Buzi the priest.”
[1:3] 8 tn Heb “Chaldeans.” The name of the tribal group ruling Babylon, “Chaldeans” is used as metonymy for the whole empire of Babylon. The Babylonians worked with the Medes to destroy the Assyrian Empire near the end of the 7th century
[1:3] sn Hand in the OT can refer metaphorically to power, authority, or influence. In Ezekiel God’s “hand” being on the prophet is regularly associated with communication or a vision from God (3:14, 22; 8:1; 37:1; 40:1).
[1:4] 10 tn The word הִנֵּה (hinneh, traditionally “behold”) indicates becoming aware of something and has been translated here as a verb.
[1:4] 11 sn Storms are often associated with appearances of God (see Nah 1:3; Ps 18:12). In some passages, the “storm” (סְעָרָה, sÿ’arah) may be a whirlwind (Job 38:1, 2 Kgs 2:1).
[1:4] 12 tn Heb “fire taking hold of itself,” perhaps repeatedly. The phrase occurs elsewhere only in Exod 9:24 in association with a hailstorm. The LXX interprets the phrase as fire flashing like lightning, but it is possibly a self-sustaining blaze of divine origin. The LXX also reverses the order of the descriptors, i.e., “light went around it and fire flashed like lightning within it.”
[1:4] 13 tn Or “radiance.” The term also occurs in 1:27b.
[1:4] 14 tc Or “was in it”; cf. LXX ἐν τῷ μέσῳ αὐτοῦ (en tw mesw autou, “in its midst”).
[1:4] 15 tn The LXX translates חַשְׁמַל (khashmal) with the word ἤλεκτρον (hlektron, “electrum”; so NAB), an alloy of silver and gold, perhaps envisioning a comparison to the glow of molten metal.
[1:5] 16 tc Heb “from its midst” (מִתּוֹכָהּ, mitokhah). The LXX reads ἐν τῷ μέσῳ (en tw mesw, “in the midst of it”). The LXX also reads ἐν for מִתּוֹךְ (mitokh) in v. 4. The translator of the LXX of Ezekiel either read בְּתוֹךְ (bÿtokh, “within”) in his Hebrew exemplar or could not imagine how מִתּוֹךְ could make sense and so chose to use ἐν. The Hebrew would be understood by adding “from its midst emerged the forms of four living beings.”
[1:5] 17 tn Heb “form, figure, appearance.”
[1:5] 18 tn The Hebrew term is feminine plural yet thirty-three of the forty-five pronominal suffixes and verbal references which refer to the living beings in the chapter are masculine plural. The grammatical vacillation between masculine and feminine plurals suggests the difficulty Ezekiel had in penning these words as he was overcome by the vision of God. In ancient Near Eastern sculpture very similar images of part-human, part-animal creatures serve as throne and sky bearers. For a discussion of ancient Near Eastern parallels, see L. C. Allen, Ezekiel (WBC), 1:26-31. Ezekiel’s vision is an example of contextualization, where God accommodates his self-revelation to cultural expectations and norms.
[1:5] 19 sn They had human form may mean they stood erect.
[1:7] 20 sn The Hebrew verb translated gleamed occurs only here in the OT.
[1:8] 21 tc The MT reads “his hand” while many Hebrew
[1:9] 22 tn Heb “They each went in the direction of one of his faces.”
[1:10] 23 tc The MT has an additional word at the beginning of v. 11, וּפְנֵיהֶם (ufÿnehem, “and their faces”), which is missing from the LXX. As the rest of the verse only applies to wings, “their faces” would have to somehow be understood in the previous clause. But this would be very awkward and is doubly problematic since “their faces” are already introduced as the topic at the beginning of v. 10. The Hebrew scribe appears to have copied the phrase “and their faces and their wings” from v. 8, where it introduces the content of 9-11. Only “and (as for) their wings” belongs here.
[1:12] 24 tn See the note on “straight ahead” in v. 9.
[1:13] 26 tc The MT reads “and the form of the creatures” (וּדְמוּת הַחַיּוֹת, udÿmut hakhayyot). The LXX reads “and in the midst of the creatures,” suggesting an underlying Hebrew text of וּמִתּוֹךְ הַחַיּוֹת (umittokh hakhayyot). The subsequent description of something moving among the creatures supports the LXX.
[1:13] 27 tc The MT reads “and the form of the creatures – their appearance was like burning coals of fire.” The LXX reads “in the midst of the creatures was a sight like burning coals of fire.” The MT may have adjusted “appearance” to “their appearance” to fit their reading of the beginning of the verse (see the tc note on “in the middle”). See M. Greenberg, Ezekiel (AB), 1:46.
[1:13] 28 sn Burning coals of fire are also a part of David’s poetic description of God’s appearance (see 2 Sam 22:9, 13; Ps 18:8).
[1:14] 29 tc The LXX omits v. 14 and may well be correct. The verse may be a later explanatory gloss of the end of v. 13 which was copied into the main text. See M. Greenberg, Ezekiel (AB), 1:46.
[1:14] tn Lit., “like the appearance of lightning.” The Hebrew term translated “lightning” occurs only here in the OT. In postbiblical Hebrew the term refers to a lightning flash.
[1:15] 30 tc The MT adds “at the living beings” which is absent from the LXX.
[1:15] 31 sn Another vision which includes wheels on thrones occurs in Dan 7:9. Ezek 10 contains a vision similar to this one.
[1:15] 32 tn The Hebrew word may be translated either “earth” or “ground” in this context.
[1:16] 33 tc This word is omitted from the LXX.
[1:16] 34 tn Heb “Tarshish stone.” The meaning of this term is uncertain. The term has also been translated “topaz” (NEB); “beryl” (KJV, NASB, NRSV); or “chrysolite” (RSV, NIV).
[1:16] 35 tn Or “like a wheel at right angles to another wheel.” Some envision concentric wheels here, while others propose “a globe-like structure in which two wheels stand at right angles” (L. C. Allen, Ezekiel [WBC], 1:33-34). The description given in v. 17 favors the latter idea.
[1:18] 36 tc The MT reads וְיִרְאָה לָהֶם (vÿyir’ah lahem, “and fear belonged to them”). In a similar vision in 10:12 the wheels are described as having spokes (יִדֵיהֶם, yideyhem). That parallel would suggest יָדוֹת (yadot) here (written יָדֹת without the mater). By positing both a ד/ר (dalet/resh) confusion and a ת/ה (hey/khet) confusion the form was read as וְיָרֵה (vÿyareh) and was then misunderstood and subsequently written as וְיִרְאָה (vÿyir’ah) in the MT. The reading וְיִרְאָה does not seem to fit the context well, though in English it can be made to sound as if it does. See W. H. Brownlee, Ezekiel 1-19 (WBC), 8-9. The LXX reads καὶ εἶδον αὐτά (kai eidon auta, “and I saw”), which assumes וָאֵרֶא (va’ere’). The existing consonants of the MT may also be read as “it was visible to them.”
[1:20] 37 tn Or “wind”; the same Hebrew word can be translated as either “wind” or “spirit” depending on the context.
[1:20] 38 tc The MT adds the additional phrase “the spirit would go,” which seems unduly redundant here and may be dittographic.
[1:20] 39 tn Or “wind.” The Hebrew is difficult since the text presents four creatures and then talks about “the spirit” (singular) of “the living being” (singular). According to M. Greenberg (Ezekiel [AB], 1:45) the Targum interprets this as “will.” Greenberg views this as the spirit of the one enthroned above the creatures, but one would not expect the article when the one enthroned has not yet been introduced.
[1:21] 40 tc The LXX reads “when it went, they went; when it stood, they stood.”
[1:21] tn Heb “when they went, they went; when they stood, they stood.”
[1:22] 41 tn Or “like a dome” (NCV, NRSV, TEV).
[1:22] 42 tn Or “like crystal” (NRSV, NLT).
[1:23] 43 tc Heb “each had two wings covering and each had two wings covering,” a case of dittography. On the analogy of v. 11 and the support of the LXX, which reads the same for v. 11 and this verse, one should perhaps read “each had two wings touching another being and each had two wings covering.”
[1:24] 44 tn Heb “Shaddai” (probably meaning “one of the mountain”), a title that depicts God as the sovereign ruler of the world who dispenses justice. The Old Greek translation omitted the phrase “voice of the Almighty.”
[1:24] 45 tn The only other occurrence of the Hebrew word translated “tumult” is in Jer 11:16. It indicates a noise like that of the turmoil of a military camp or the sound of an army on the march.
[1:25] 46 tc The MT continues “when they stood still they lowered their wings,” an apparent dittography from the end of v. 24. The LXX commits haplography by homoioteleuton, leaving out vv. 25b and 26a by skipping from רֹאשָׁם (rosham) in v. 25 to רֹאשָׁם in v. 26.
[1:27] 48 tc The LXX lacks this phrase. Its absence from the LXX may be explained as a case of haplography resulting from homoioteleuton, skipping from כְּמַרְאֵה (kÿmar’eh) to מִמַּרְאֵה (mimmar’eh). On the other hand, the LXX presents a much more balanced verse structure when it is recognized that the final words of this verse belong in the next sentence.
[1:28] 49 sn Reference to the glowing substance and the brilliant light and storm phenomena in vv. 27-28a echoes in reverse order the occurrence of these phenomena in v. 4.
[1:28] 50 tn The vision closes with the repetition of the verb “I saw” from the beginning of the vision in 1:4.
[1:1] 51 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] 52 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] 53 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] 54 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] 55 tn Grk “all joy,” “full joy,” or “greatest joy.”
[1:8] 56 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] 57 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] 58 tn Grk “the lowly brother,” but “lowly/humble” is clarified in context by the contrast with “wealthy” in v. 10.
[1:9] 59 tn Grk “let him boast.”
[1:9] 60 tn Grk “his height,” “his exaltation.”
[1:10] 61 tn Grk “a flower of grass.”
[1:11] 62 tn Or “perishes,” “is destroyed.”
[1:12] 63 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] 64 tc Most
[1:13] 65 tn Or “God must not be tested by evil people.”
[1:16] 66 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:2.
[1:17] 67 tn The first phrase refers to the action of giving and the second to what is given.
[1:17] 68 tn Or “All generous giving and every perfect gift from above is coming down.”
[1:17] 69 tn Grk “variation or shadow of turning” (referring to the motions of heavenly bodies causing variations of light and darkness).
[1:18] 70 tn Grk “Having willed, he gave us birth.”
[1:19] 71 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:2.
[1:20] 72 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] 73 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] 74 tn Or “with meekness.”
[1:23] 75 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] 76 tn Grk “the face of his beginning [or origin].”
[1:24] 77 tn Grk “and he has gone out and immediately has forgotten.”
[1:25] 80 tn Grk “in his doing.”
[1:27] 81 tn Or “in the sight of”; Grk “with.”
[1:27] 82 tn Grk “the God and Father.”
[4:1] 83 tn The word “where” is repeated in Greek for emphasis.
[4:1] 85 tn Grk “in your members [i.e., parts of the body].”
[4:4] 86 tn Grk “is hostility toward God.”
[4:5] 87 tn Grk “vainly says.”
[4:5] 88 tn Grk “he”; the referent (God) has been specified in the translation for clarity.
[4:5] 89 tc The Byzantine text and a few other
[4:5] 90 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] 91 sn A quotation from Prov 3:34.
[4:8] 92 tn Or “two-minded” (the same description used in 1:8).
[4:9] 93 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] 94 tn Grk “let your laughter be turned.”
[4:11] 95 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:2.
[4:11] 96 tn See note on the word “believer” in 1:9.
[4:12] 98 tn Grk “who judges your neighbor.”
[4:14] 100 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] 101 tn Or “you do not know what your life will be like tomorrow.”
[4:14] 102 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] 103 tn Grk “instead of your saying.”
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