Yosua 1:1-18
Konteks1:1 After Moses the Lord’s servant died, the Lord said to Joshua son of Nun, Moses’ assistant: 1:2 “Moses my servant is dead. Get ready! 1 Cross the Jordan River! 2 Lead these people into the land which I am ready to hand over to them. 3 1:3 I am handing over to you every place you set foot, as I promised Moses. 4 1:4 Your territory will extend from the wilderness in the south to Lebanon in the north. It will extend all the way to the great River Euphrates in the east (including all of Syria) 5 and all the way to the Mediterranean Sea 6 in the west. 7 1:5 No one will be able to resist you 8 all the days of your life. As I was with Moses, so I will be with you. I will not abandon you or leave you alone. 1:6 Be strong and brave! You must lead these people in the conquest of this land that I solemnly promised their ancestors I would hand over to them. 9 1:7 Make sure you are 10 very strong and brave! Carefully obey 11 all the law my servant Moses charged you to keep! 12 Do not swerve from it to the right or to the left, so that you may be successful 13 in all you do. 14 1:8 This law scroll must not leave your lips! 15 You must memorize it 16 day and night so you can carefully obey 17 all that is written in it. Then you will prosper 18 and be successful. 19 1:9 I repeat, 20 be strong and brave! Don’t be afraid and don’t panic, 21 for I, the Lord your God, am with you in all you do.” 22
1:10 Joshua instructed 23 the leaders of the people: 1:11 “Go through the camp and command the people, ‘Prepare your supplies, for within three days you will cross the Jordan River and begin the conquest of the land the Lord your God is ready to hand over to you.’” 24
1:12 Joshua told the Reubenites, Gadites, and the half tribe of Manasseh: 1:13 “Remember what Moses the Lord’s servant commanded you. 25 The Lord your God is giving you a place to settle and is handing this land over to you. 26 1:14 Your wives, children and cattle may stay in the land that Moses assigned to you east of the Jordan River. But all you warriors must cross over armed for battle ahead of your brothers. 27 You must help them 1:15 until the Lord gives your brothers a place like yours to settle and they conquer the land the Lord your God is ready to hand over to them. Then you may go back to your allotted land and occupy the land Moses the Lord’s servant assigned you east of the Jordan.” 28
1:16 They told Joshua, “We will do everything you say. We will go wherever you send us. 1:17 Just as we obeyed 29 Moses, so we will obey you. But 30 may the Lord your God be with you as he was with Moses! 1:18 Any man who rebels against what you say and does not obey all your commands will be executed. 31 But 32 be strong and brave!”
Yakobus 1:1-27
Konteks1:1 From James, 33 a slave 34 of God and the Lord Jesus Christ, to the twelve tribes dispersed abroad. 35 Greetings!
1:2 My brothers and sisters, 36 consider it nothing but joy 37 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, 38 unstable in all his ways.
1:9 Now the believer 39 of humble means 40 should take pride 41 in his high position. 42 1:10 But the rich person’s pride should be in his humiliation, because he will pass away like a wildflower in the meadow. 43 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. 44 So also the rich person in the midst of his pursuits will wither away. 1:12 Happy is the one 45 who endures testing, because when he has proven to be genuine, he will receive the crown of life that God 46 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, 47 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. 48 1:17 All generous giving and every perfect gift 49 is from above, coming down 50 from the Father of lights, with whom there is no variation or the slightest hint of change. 51 1:18 By his sovereign plan he gave us birth 52 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! 53 Let every person be quick to listen, slow to speak, slow to anger. 1:20 For human 54 anger does not accomplish God’s righteousness. 55 1:21 So put away all filth and evil excess and humbly 56 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 57 who gazes at his own face 58 in a mirror. 1:24 For he gazes at himself and then goes out and immediately forgets 59 what sort of person he was. 1:25 But the one who peers into the perfect law of liberty and fixes his attention there, 60 and does not become a forgetful listener but one who lives it out – he 61 will be blessed in what he does. 62 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 63 God the Father 64 is this: to care for orphans and widows in their misfortune and to keep oneself unstained by the world.
Lukas 1:39-56
Konteks1:39 In those days 65 Mary got up and went hurriedly into the hill country, to a town of Judah, 66 1:40 and entered Zechariah’s house and greeted Elizabeth. 1:41 When 67 Elizabeth heard Mary’s greeting, the baby leaped 68 in her 69 womb, and Elizabeth was filled with the Holy Spirit. 70 1:42 She 71 exclaimed with a loud voice, 72 “Blessed are you among women, 73 and blessed is the child 74 in your womb! 1:43 And who am I 75 that the mother of my Lord should come and visit me? 1:44 For the instant 76 the sound of your greeting reached my ears, 77 the baby in my womb leaped for joy. 78 1:45 And blessed 79 is she who believed that 80 what was spoken to her by 81 the Lord would be fulfilled.” 82
“My soul exalts 85 the Lord, 86
1:47 and my spirit has begun to rejoice 87 in God my Savior,
1:48 because he has looked upon the humble state of his servant. 88
For 89 from now on 90 all generations will call me blessed, 91
1:49 because he who is mighty 92 has done great things for me, and holy is his name;
1:50 from 93 generation to generation he is merciful 94 to those who fear 95 him.
1:51 He has demonstrated power 96 with his arm; he has scattered those whose pride wells up from the sheer arrogance 97 of their hearts.
1:52 He has brought down the mighty 98 from their thrones, and has lifted up those of lowly position; 99
1:53 he has filled the hungry with good things, 100 and has sent the rich away empty. 101
1:54 He has helped his servant Israel, remembering 102 his mercy, 103
1:55 as he promised 104 to our ancestors, 105 to Abraham and to his descendants 106 forever.”
1:56 So 107 Mary stayed with Elizabeth 108 about three months 109 and then returned to her home.
[1:2] 2 tn Heb “this Jordan”; the word “River” has been supplied in the translation for clarity (likewise in v. 11).
[1:2] 3 tc Heb “Cross over this Jordan, you and all these people, to the land that I am giving to them, to the children of Israel.” The final phrase, “to the children of Israel,” is probably a later scribal addition specifying the identity of “these people/them.”
[1:3] 4 tn Heb “Every place on which the sole of your foot walks, to you I have given it, as I said to Moses.” The second person pronouns in vv. 3-4 are plural, indicating that all the people are addressed here. The verbal form נְתַתִּיו (nÿtattiv, “I have given it”) is probably a perfect of certitude, emphasizing the certainty of the action. Another option is to translate, “I have already assigned it.” In this case the verb would probably refer to the
[1:4] 5 tn Heb “all the land of the Hittites.” The expression “the land of the Hittites” does not refer to Anatolia (modern Turkey), where the ancient Hittite kingdom of the second millennium
[1:4] 6 tn Heb “the Great Sea,” the typical designation for the Mediterranean Sea.
[1:4] 7 tn Heb “From the wilderness and this Lebanon even to the great river, the River Euphrates, all the land of the Hittites, even to the great sea [at] the place where the sun sets, your territory will be.”
[1:5] 8 tn Heb “A man will not stand before you.” The second person pronouns in this verse are singular, indicating Joshua is the addressee.
[1:6] 9 tn Heb “For you will cause these people to inherit the land that I swore to their fathers to give to them.” The pronoun “them” at the end of the verse refers to either the people or to the fathers.
[1:7] 11 tn Heb “so you can be careful to do.” The use of the infinitive לִשְׁמֹר (lishmor, “to keep”) after the imperatives suggests that strength and bravery will be necessary for obedience. Another option is to take the form לִשְׁמֹר as a vocative lamed (ל) with imperative (see Isa 38:20 for an example of this construction), which could be translated, “Indeed, be careful!”
[1:7] 12 tn Heb “commanded you.”
[1:7] 13 tn Heb “be wise,” but the word can mean “be successful” by metonymy.
[1:7] 14 tn Heb “in all which you go.”
[1:8] sn This law scroll must not leave your lips. The ancient practice of reading aloud to oneself as an aid to memorization is in view here.
[1:8] 16 tn Heb “read it in undertones,” or “recite it quietly” (see HALOT 1:237).
[1:8] 17 tn Heb “be careful to do.”
[1:8] 18 tn Heb “you will make your way prosperous.”
[1:8] 19 tn Heb “and be wise,” but the word can mean “be successful” by metonymy.
[1:9] 20 tn Heb “Have I not commanded you?” The rhetorical question emphasizes the importance of the following command by reminding the listener that it is being repeated.
[1:9] 21 tn Or perhaps, “don’t get discouraged!”
[1:9] 22 tn Heb “in all which you go.”
[1:11] 24 tn Heb “to enter to possess the land which the
[1:13] 25 tn Heb “remember the word which Moses, the
[1:13] sn This command can be found in Deut 3:18-20. In vv. 13-15 Joshua paraphrases the command, as the third person reference to Moses in v. 14 indicates.
[1:13] 26 tn Heb “is providing rest for you and is giving to you this land.”
[1:13] sn “This land” refers to the trans-Jordanian lands allotted to these tribes.
[1:14] 27 tn Heb “But you must cross over armed for battle before your brothers, all [you] mighty men of strength.”
[1:15] 28 tn Heb “Then you may return to the land of your possession and possess it, that which Moses, the
[1:17] 29 tn Heb “listened to.”
[1:17] 30 tn Or “Only.” Here and in v. 18 this word qualifies what precedes (see also v. 7).
[1:18] 31 tn Heb “any man who rebels against your mouth and does not listen to your words, to all which you command us, will be put to death.”
[1:18] 32 tn Or “Only.” Here and in v. 17 this word qualifies what precedes (see also v. 7).
[1:1] 33 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] 34 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] 35 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] 36 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] 37 tn Grk “all joy,” “full joy,” or “greatest joy.”
[1:8] 38 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] 39 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] 40 tn Grk “the lowly brother,” but “lowly/humble” is clarified in context by the contrast with “wealthy” in v. 10.
[1:9] 41 tn Grk “let him boast.”
[1:9] 42 tn Grk “his height,” “his exaltation.”
[1:10] 43 tn Grk “a flower of grass.”
[1:11] 44 tn Or “perishes,” “is destroyed.”
[1:12] 45 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] 46 tc Most
[1:13] 47 tn Or “God must not be tested by evil people.”
[1:16] 48 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:2.
[1:17] 49 tn The first phrase refers to the action of giving and the second to what is given.
[1:17] 50 tn Or “All generous giving and every perfect gift from above is coming down.”
[1:17] 51 tn Grk “variation or shadow of turning” (referring to the motions of heavenly bodies causing variations of light and darkness).
[1:18] 52 tn Grk “Having willed, he gave us birth.”
[1:19] 53 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:2.
[1:20] 54 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] 55 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] 56 tn Or “with meekness.”
[1:23] 57 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] 58 tn Grk “the face of his beginning [or origin].”
[1:24] 59 tn Grk “and he has gone out and immediately has forgotten.”
[1:25] 62 tn Grk “in his doing.”
[1:27] 63 tn Or “in the sight of”; Grk “with.”
[1:27] 64 tn Grk “the God and Father.”
[1:39] 65 sn The expression In those days is another general time reference, though the sense of the context is that the visit came shortly after Mary miraculously conceived and shortly after the announcement about Jesus.
[1:39] 66 sn The author does not say exactly where Elizabeth stayed. The location is given generally as a town of Judah. Judah is about a three day trip south of Nazareth.
[1:41] 67 tn Grk “And it happened that.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated. Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here either.
[1:41] 68 sn When the baby leaped John gave his first testimony about Jesus, a fulfillment of 1:15.
[1:41] 69 tn The antecedent of “her” is Elizabeth.
[1:41] 70 sn The passage makes clear that Elizabeth spoke her commentary with prophetic enablement, filled with the Holy Spirit.
[1:42] 71 tn Grk “and she.” Because of the length and complexity of the Greek sentence, a new sentence was begun here in the translation. Here καί (kai) has not been translated because of differences between Greek and English style.
[1:42] 72 tn Grk “and she exclaimed with a great cry and said.” The verb εἶπεν (eipen, “said”) has not been included in the translation since it is redundant in contemporary English.
[1:42] 73 sn The commendation Blessed are you among women means that Mary has a unique privilege to be the mother of the promised one of God.
[1:42] 74 tn Grk “fruit,” which is figurative here for the child she would give birth to.
[1:43] 75 tn Grk “From where this to me?” The translation suggests the note of humility and surprise that Elizabeth feels in being a part of these events. The ἵνα (Jina) clause which follows explains what “this” is. A literal translation would read “From where this to me, that is, that the mother of my Lord comes to visit me?”
[1:44] 76 tn Grk “for behold.”
[1:44] 77 tn Grk “when the sound of your greeting [reached] my ears.”
[1:44] 78 sn On the statement the baby in my womb leaped for joy see both 1:14 and 1:47. This notes a fulfillment of God’s promised word.
[1:45] 79 sn Again the note of being blessed makes the key point of the passage about believing God.
[1:45] 80 tn This ὅτι (Joti) clause, technically indirect discourse after πιστεύω (pisteuw), explains the content of the faith, a belief in God’s promise coming to pass.
[1:45] 81 tn That is, “what was said to her (by the angel) at the Lord’s command” (BDAG 756 s.v. παρά A.2).
[1:45] 82 tn Grk “that there would be a fulfillment of what was said to her from the Lord.”
[1:45] sn This term speaks of completion of something planned (2 Chr 29:35).
[1:46] 83 tc A few witnesses, especially Latin
[1:46] 84 sn The following passage has been typeset as poetry because many scholars regard this passage as poetic or hymnic. These terms are used broadly to refer to the genre of writing, not to the content. There are two broad criteria for determining if a passage is poetic or hymnic: “(a) stylistic: a certain rhythmical lilt when the passages are read aloud, the presence of parallelismus membrorum (i.e., an arrangement into couplets), the semblance of some metre, and the presence of rhetorical devices such as alliteration, chiasmus, and antithesis; and (b) linguistic: an unusual vocabulary, particularly the presence of theological terms, which is different from the surrounding context” (P. T. O’Brien, Philippians [NIGTC], 188-89). Classifying a passage as hymnic or poetic is important because understanding this genre can provide keys to interpretation. However, not all scholars agree that the above criteria are present in this passage, so the decision to typeset it as poetry should be viewed as a tentative decision about its genre.
[1:46] 85 tn Or “lifts up the Lord in praise.”
[1:46] 86 sn This psalm (vv. 46-55) is one of the few praise psalms in the NT. Mary praises God and then tells why both in terms of his care for her (vv. 46-49) and for others, including Israel (vv. 50-55). Its traditional name, the “Magnificat,” comes from the Latin for the phrase My soul magnifies the Lord at the hymn’s start.
[1:47] 87 tn Or “rejoices.” The translation renders this aorist, which stands in contrast to the previous line’s present tense, as ingressive, which highlights Mary’s joyous reaction to the announcement. A comprehensive aorist is also possible here.
[1:48] 88 tn See the note on the word “servant” in v. 38.
[1:48] 89 tn Grk “for behold.”
[1:48] 90 sn From now on is a favorite phrase of Luke’s, showing how God’s acts change things from this point on (5:10; 12:52; 22:18, 69; Acts 18:6).
[1:48] 91 sn Mary is seen here as an example of an object of God’s grace (blessed) for all generations.
[1:49] 92 tn Traditionally, “the Mighty One.”
[1:50] 93 tn Grk “and from.” Here καί (kai) has been translated by a semicolon to improve the English style.
[1:50] 94 sn God’s mercy refers to his “loyal love” or “steadfast love,” expressed in faithful actions, as the rest of the psalm illustrates.
[1:50] 95 tn That is, “who revere.” This refers to those who show God a reverential respect for his sovereignty.
[1:51] 96 tn Or “shown strength,” “performed powerful deeds.” The verbs here switch to aorist tense through 1:55. This is how God will act in general for his people as they look to his ultimate deliverance.
[1:51] 97 tn Grk “in the imaginations of their hearts.” The psalm rebukes the arrogance of the proud, who think that power is their sovereign right. Here διανοίᾳ (dianoia) can be understood as a dative of sphere or reference/respect.
[1:52] 99 tn Or “those of humble position”
[1:52] sn The contrast between the mighty and those of lowly position is fundamental for Luke. God cares for those that the powerful ignore (Luke 4:18-19).
[1:53] 100 sn Good things refers not merely to material blessings, but blessings that come from knowing God.
[1:53] 101 sn Another fundamental contrast of Luke’s is between the hungry and the rich (Luke 6:20-26).
[1:54] 102 tn Or “because he remembered mercy,” understanding the infinitive as causal.
[1:54] 103 tn Or “his [God’s] loyal love.”
[1:55] 104 tn Grk “as he spoke.” Since this is a reference to the covenant to Abraham, ἐλάλησεν (elalhsen) can be translated in context “as he promised.” God keeps his word.
[1:55] 106 tn Grk “his seed” (an idiom for offspring or descendants).
[1:56] 107 tn Grk “And.” Here (kai) has been translated as “so” to indicate the conclusion of the topic.
[1:56] 108 tn Grk “her”; the referent (Elizabeth) has been specified in the translation for clarity.
[1:56] 109 sn As is typical with Luke the timing is approximate (about three months), not specific.
