1 Tawarikh 1:1-54
Konteks1:1 Adam, Seth, Enosh, 1:2 Kenan, Mahalalel, Jered, 1:3 Enoch, Methuselah, Lamech, 1:4 Noah, Shem, Ham, and Japheth. 1
1:5 The sons of Japheth:
Gomer, Magog, Madai, Javan, Tubal, Meshech, and Tiras.
1:6 The sons of Gomer:
Ashkenaz, Riphath, 2 and Togarmah.
Elishah, Tarshish, the Kittites, and the Rodanites. 4
1:8 The sons of Ham:
Cush, Mizraim, 5 Put, and Canaan.
1:9 The sons of Cush:
Seba, Havilah, Sabta, Raamah, and Sabteca.
The sons of Raamah:
Sheba and Dedan.
1:10 Cush was the father of Nimrod, who established himself as a mighty warrior on earth. 6
1:11 Mizraim was the father of the Ludites, Anamites, Lehabites, Naphtuhites, 1:12 Pathrusites, Casluhites (from whom the Philistines descended 7 ), and the Caphtorites.
1:13 Canaan was the father of Sidon – his firstborn – and Heth, 1:14 as well as the Jebusites, Amorites, Girgashites, 1:15 Hivites, Arkites, Sinites, 1:16 Arvadites, Zemarites, and Hamathites.
1:17 The sons of Shem:
Elam, Asshur, Arphaxad, Lud, and Aram.
The sons of Aram: 8
Uz, Hul, Gether, and Meshech. 9
1:18 Arphaxad was the father of Shelah, and Shelah was the father of Eber. 1:19 Two sons were born to Eber: the first was named Peleg, for during his lifetime the earth was divided; 10 his brother’s name was Joktan.
1:20 Joktan was the father of Almodad, Sheleph, Hazarmaveth, Jerah, 1:21 Hadoram, Uzal, Diklah, 1:22 Ebal, 11 Abimael, Sheba, 1:23 Ophir, Havilah, and Jobab. All these were the sons of Joktan.
1:24 Shem, Arphaxad, Shelah, 12 1:25 Eber, Peleg, Reu, 1:26 Serug, Nahor, Terah, 1:27 Abram (that is, Abraham).
1:28 The sons of Abraham:
Isaac and Ishmael.
1:29 These were their descendants:
Ishmael’s firstborn son was Nebaioth; the others were 13 Kedar, Adbeel, Mibsam, 1:30 Mishma, Dumah, Massa, Hadad, Tema, 1:31 Jetur, Naphish, and Kedemah. These were the sons of Ishmael.
1:32 The sons to whom Keturah, Abraham’s concubine, 14 gave birth:
Zimran, Jokshan, Medan, Midian, Ishbak, Shuah.
The sons of Jokshan:
Sheba and Dedan.
1:33 The sons of Midian:
Ephah, Epher, Hanoch, Abida, and Eldaah. All these were the sons of Keturah.
1:34 Abraham was the father of Isaac. The sons of Isaac:
Esau and Israel.
1:35 The sons of Esau:
Eliphaz, Reuel, Jeush, Jalam, and Korah.
1:36 The sons of Eliphaz:
Teman, Omar, Zephi, 15 Gatam, Kenaz, and (by Timna) Amalek. 16
1:37 The sons of Reuel:
Nahath, Zerah, Shammah, and Mizzah.
1:38 The sons of Seir:
Lotan, Shobal, Zibeon, Anah, Dishon, Ezer, and Dishan.
1:39 The sons of Lotan:
Hori and Homam. (Timna was Lotan’s sister.) 17
1:40 The sons of Shobal:
Alyan, 18 Manahath, Ebal, Shephi, 19 and Onam.
The sons of Zibeon:
Aiah and Anah.
Dishon.
The sons of Dishon:
Hamran, 21 Eshban, Ithran, and Keran.
1:42 The sons of Ezer:
Bilhan, Zaavan, Jaakan. 22
The sons of Dishan: 23
Uz and Aran.
1:43 These were the kings who reigned in the land of Edom before any king ruled over the Israelites:
Bela son of Beor; the name of his city was Dinhabah.
1:44 When Bela died, Jobab son of Zerah from Bozrah, succeeded him. 24
1:45 When Jobab died, Husham from the land of the Temanites succeeded him.
1:46 When Husham died, Hadad son of Bedad succeeded him. He struck down the Midianites in the plains of Moab; the name of his city was Avith.
1:47 When Hadad died, Samlah from Masrekah succeeded him.
1:48 When Samlah died, Shaul from Rehoboth on the river 25 succeeded him.
1:49 When Shaul died, Baal-Hanan son of Achbor succeeded him.
1:50 When Baal-Hanan died, Hadad succeeded him; the name of his city was Pai. 26 His wife was Mehetabel, daughter of Matred, daughter of Me-Zahab.
1:51 Hadad died.
The tribal chiefs of Edom were:
Timna, Alvah, Jetheth, 1:52 Oholibamah, Elah, Pinon, 1:53 Kenaz, Teman, 27 Mibzar, 1:54 Magdiel, Iram. 28 These were the tribal chiefs of Edom.
Yakobus 1:1-27
Konteks1:1 From James, 29 a slave 30 of God and the Lord Jesus Christ, to the twelve tribes dispersed abroad. 31 Greetings!
1:2 My brothers and sisters, 32 consider it nothing but joy 33 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, 34 unstable in all his ways.
1:9 Now the believer 35 of humble means 36 should take pride 37 in his high position. 38 1:10 But the rich person’s pride should be in his humiliation, because he will pass away like a wildflower in the meadow. 39 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. 40 So also the rich person in the midst of his pursuits will wither away. 1:12 Happy is the one 41 who endures testing, because when he has proven to be genuine, he will receive the crown of life that God 42 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, 43 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. 44 1:17 All generous giving and every perfect gift 45 is from above, coming down 46 from the Father of lights, with whom there is no variation or the slightest hint of change. 47 1:18 By his sovereign plan he gave us birth 48 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! 49 Let every person be quick to listen, slow to speak, slow to anger. 1:20 For human 50 anger does not accomplish God’s righteousness. 51 1:21 So put away all filth and evil excess and humbly 52 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 53 who gazes at his own face 54 in a mirror. 1:24 For he gazes at himself and then goes out and immediately forgets 55 what sort of person he was. 1:25 But the one who peers into the perfect law of liberty and fixes his attention there, 56 and does not become a forgetful listener but one who lives it out – he 57 will be blessed in what he does. 58 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 59 God the Father 60 is this: to care for orphans and widows in their misfortune and to keep oneself unstained by the world.
[1:4] 1 tc The LXX reads “Noah; the sons of Noah [were] Shem, Ham, and Japheth.” Several English translations (e.g., NIV, NLT) follow the LXX.
[1:4] sn Shem, Ham, and Japheth were Noah’s three sons (Gen 6:10).
[1:6] 2 tc Many medieval Hebrew
[1:7] 3 tn Or in this case, “descendants.”
[1:7] 4 tc The Kethiv has “Rodanim,” which probably refers to the island of Rhodes. The Qere has “Dodanim,” which refers to one of the most ancient and revered locations in ancient Greece. The MT and most medieval Hebrew
[1:7] tn Heb “Kittim and Rodanim.”
[1:10] 6 tn Heb “he began to be a mighty warrior in the earth.”
[1:17] 8 tc The words “the sons of Aram” do not appear in the Hebrew text. Apparently the phrase וּבְנֵי אֲרָם (uvÿney ’aram) has accidentally dropped out of the text by homoioteleuton (note the presence of אֲרָם just before this). The phrase is included in Gen 10:23.
[1:17] 9 tc The MT of the parallel geneaology in Gen 10:23 reads “Mash,” but the LXX there reads “Meshech” in agreement with 1 Chr 1:17.
[1:19] 10 sn Perhaps this refers to the scattering of the people at Babel (Gen 11:1-9).
[1:22] 11 tc Some medieval Hebrew
[1:24] 12 tc Some LXX
[1:29] 13 tn The words “the others were” are supplied in the translation for stylistic reasons.
[1:32] 14 sn A concubine was a slave woman in ancient Near Eastern societies who was the legal property of her master, but who could have legitimate sexual relations with her master. A concubine’s status was more elevated than a mere servant, but she was not free and did not have the legal rights of a free wife. The children of a concubine could, in some instances, become equal heirs with the children of the free wife. After the period of the Judges concubines may have become more of a royal prerogative (2 Sam 21:10-14; 1 Kgs 11:3).
[1:36] 15 tc Many medieval Hebrew
[1:36] 16 tn The Hebrew text has simply, “and Timna and Amalek,” but Gen 36:12 indicates that Timna, a concubine of Eliphaz, was the mother of Amalek. See also v. 39 below, which states that Timna was the sister of Lotan.
[1:39] 17 tn Perhaps this is the Timna mentioned in v. 36.
[1:40] 18 tc Some medieval Hebrew
[1:40] 19 tc A few medieval Hebrew
[1:41] 20 tn Heb “sons.” The Hebrew text has the plural, but only one son is listed. For stylistic reasons the singular “son” was used in the translation.
[1:41] 21 tn The parallel geneaology in Gen 36:26 has the variant spelling “Hemdan.” Some English versions follow the variant spelling here (e.g., NAB, NIV, NCV, CEV, NLT).
[1:42] 22 tn The parallel geneaology in Gen 36:27 has the variant spelling “Akan.” Among English versions that use the variant spelling here are NIV, NCV, NLT.
[1:42] 23 tc The MT reads “Dishon” here, but this should be emended to “Dishan.” See the list in v. 38 and Gen 36:28.
[1:44] 24 tn Heb “ruled in his place,” here and in vv. 45-50.
[1:48] 25 tn Or “near the river.”
[1:48] sn The river may refer to the Euphrates River (cf. NRSV, CEV, NLT).
[1:50] 26 tc Many medieval Hebrew
[1:53] 27 tn The parallel genealogy in Gen 36:42 has the variant spelling “Temam.”
[1:54] 28 tn Each of the names in this list is preceded by the word “chief” in the Hebrew text. This has not been included in the translation because it would appear very redundant to the modern reader.
[1:1] 29 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] 30 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] 31 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] 32 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] 33 tn Grk “all joy,” “full joy,” or “greatest joy.”
[1:8] 34 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] 35 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] 36 tn Grk “the lowly brother,” but “lowly/humble” is clarified in context by the contrast with “wealthy” in v. 10.
[1:9] 37 tn Grk “let him boast.”
[1:9] 38 tn Grk “his height,” “his exaltation.”
[1:10] 39 tn Grk “a flower of grass.”
[1:11] 40 tn Or “perishes,” “is destroyed.”
[1:12] 41 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] 42 tc Most
[1:13] 43 tn Or “God must not be tested by evil people.”
[1:16] 44 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:2.
[1:17] 45 tn The first phrase refers to the action of giving and the second to what is given.
[1:17] 46 tn Or “All generous giving and every perfect gift from above is coming down.”
[1:17] 47 tn Grk “variation or shadow of turning” (referring to the motions of heavenly bodies causing variations of light and darkness).
[1:18] 48 tn Grk “Having willed, he gave us birth.”
[1:19] 49 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:2.
[1:20] 50 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] 51 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] 52 tn Or “with meekness.”
[1:23] 53 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] 54 tn Grk “the face of his beginning [or origin].”
[1:24] 55 tn Grk “and he has gone out and immediately has forgotten.”
[1:25] 58 tn Grk “in his doing.”
