2 Tawarikh 1:1-17
Konteks1:1 Solomon son of David solidified his royal authority, 1 for 2 the Lord his God was with him and magnified him greatly.
1:2 Solomon addressed all Israel, including those who commanded units of a thousand and a hundred, the judges, and all the leaders of all Israel who were heads of families. 1:3 Solomon and the entire assembly went to the worship center 3 in Gibeon, for the tent where they met God 4 was located there, which Moses the Lord’s servant had made in the wilderness. 1:4 (Now David had brought up the ark of God from Kiriath Jearim to the place he had prepared for it, for he had pitched a tent for it in Jerusalem. 5 1:5 But the bronze altar made by Bezalel son of Uri, son of Hur, was in front of the Lord’s tabernacle. 6 Solomon and the entire assembly prayed to him 7 there.) 1:6 Solomon went up to the bronze altar before the Lord which was at the meeting tent, and he offered up a thousand burnt sacrifices.
1:7 That night God appeared 8 to Solomon and said to him, “Tell me 9 what I should give you.” 1:8 Solomon replied to God, “You demonstrated 10 great loyalty to my father David and have made me king in his place. 1:9 Now, Lord God, may your promise 11 to my father David be realized, 12 for you have made me king over a great nation as numerous as the dust of the earth. 1:10 Now give me wisdom and discernment so 13 I can effectively lead this nation. 14 Otherwise 15 no one is able 16 to make judicial decisions for 17 this great nation of yours.” 18
1:11 God said to Solomon, “Because you desire this, 19 and did not ask for riches, wealth, and honor, or for vengeance on your enemies, 20 and because you did not ask for long life, 21 but requested wisdom and discernment so you can make judicial decisions for my people over whom I have made you king, 1:12 you are granted wisdom and discernment. 22 Furthermore I am giving you riches, wealth, and honor surpassing that of any king before or after you.” 23
1:13 Solomon left the meeting tent at the worship center in Gibeon and went to Jerusalem, where he reigned over Israel. 24
1:14 Solomon accumulated 25 chariots and horses. He had 1,400 chariots and 12,000 horses. He kept them in assigned cities and in Jerusalem. 26 1:15 The king made silver and gold as plentiful 27 in Jerusalem as stones; cedar was 28 as plentiful as sycamore fig trees are in the lowlands. 29 1:16 Solomon acquired his horses from Egypt 30 and from Que; the king’s traders purchased them from Que. 1:17 They paid 600 silver pieces for each chariot from Egypt, and 150 silver pieces for each horse. They also sold chariots and horses to all the kings of the Hittites and to the kings of Syria. 31
Yakobus 1:1-27
Konteks1:1 From James, 32 a slave 33 of God and the Lord Jesus Christ, to the twelve tribes dispersed abroad. 34 Greetings!
1:2 My brothers and sisters, 35 consider it nothing but joy 36 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, 37 unstable in all his ways.
1:9 Now the believer 38 of humble means 39 should take pride 40 in his high position. 41 1:10 But the rich person’s pride should be in his humiliation, because he will pass away like a wildflower in the meadow. 42 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. 43 So also the rich person in the midst of his pursuits will wither away. 1:12 Happy is the one 44 who endures testing, because when he has proven to be genuine, he will receive the crown of life that God 45 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, 46 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. 47 1:17 All generous giving and every perfect gift 48 is from above, coming down 49 from the Father of lights, with whom there is no variation or the slightest hint of change. 50 1:18 By his sovereign plan he gave us birth 51 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! 52 Let every person be quick to listen, slow to speak, slow to anger. 1:20 For human 53 anger does not accomplish God’s righteousness. 54 1:21 So put away all filth and evil excess and humbly 55 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 56 who gazes at his own face 57 in a mirror. 1:24 For he gazes at himself and then goes out and immediately forgets 58 what sort of person he was. 1:25 But the one who peers into the perfect law of liberty and fixes his attention there, 59 and does not become a forgetful listener but one who lives it out – he 60 will be blessed in what he does. 61 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 62 God the Father 63 is this: to care for orphans and widows in their misfortune and to keep oneself unstained by the world.
Yohanes 13:21-38
Konteks13:21 When he had said these things, Jesus was greatly distressed 64 in spirit, and testified, 65 “I tell you the solemn truth, 66 one of you will betray me.” 67 13:22 The disciples began to look at one another, worried and perplexed 68 to know which of them he was talking about. 13:23 One of his disciples, the one Jesus loved, 69 was at the table 70 to the right of Jesus in a place of honor. 71 13:24 So Simon Peter 72 gestured to this disciple 73 to ask Jesus 74 who it was he was referring to. 75 13:25 Then the disciple whom Jesus loved 76 leaned back against Jesus’ chest and asked him, “Lord, who is it?” 13:26 Jesus replied, 77 “It is the one to whom I will give this piece of bread 78 after I have dipped it in the dish.” 79 Then he dipped the piece of bread in the dish 80 and gave it to Judas Iscariot, Simon’s son. 13:27 And after Judas 81 took the piece of bread, Satan entered into him. 82 Jesus said to him, 83 “What you are about to do, do quickly.” 13:28 (Now none of those present at the table 84 understood 85 why Jesus 86 said this to Judas. 87 13:29 Some thought that, because Judas had the money box, Jesus was telling him to buy whatever they needed for the feast, 88 or to give something to the poor.) 89 13:30 Judas 90 took the piece of bread and went out immediately. (Now it was night.) 91
13:31 When 92 Judas 93 had gone out, Jesus said, “Now the Son of Man is glorified, and God is glorified in him. 13:32 If God is glorified in him, 94 God will also glorify him in himself, and he will glorify him right away. 95 13:33 Children, I am still with you for a little while. You will look for me, 96 and just as I said to the Jewish religious leaders, 97 ‘Where I am going you cannot come,’ 98 now I tell you the same. 99
13:34 “I give you a new commandment – to love 100 one another. Just as I have loved you, you also are to love one another. 101 13:35 Everyone 102 will know by this that you are my disciples – if you have love for one another.”
13:36 Simon Peter said to him, “Lord, where are you going?” Jesus replied, 103 “Where I am going, you cannot follow me now, but you will follow later.” 13:37 Peter said to him, “Lord, why can’t I follow you now? I will lay down my life for you!” 104 13:38 Jesus answered, “Will you lay down your life for me? 105 I tell you the solemn truth, 106 the rooster will not crow until you have denied me three times!
[1:1] 1 tn Heb “and Solomon son of David strengthened himself over his kingdom.”
[1:1] 2 tn The disjunctive clause (note the vav [ו] + subject pattern) probably has a causal nuance here.
[1:3] 4 tn Heb “the tent of meeting of God.”
[1:4] 5 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[1:5] 6 sn The tabernacle was located in Gibeon; see 1 Chr 21:29.
[1:5] 7 tn Heb “sought [or “inquired of”] him.”
[1:7] 8 tn Or “revealed himself.”
[1:9] 12 tn Or “be firm, established.”
[1:10] 13 tn The cohortative with prefixed vav (ו) following the imperative here indicates purpose/result.
[1:10] 14 tn Heb “so I may go out before this nation and come in.” The expression “go out…and come in” here means “to lead” (see HALOT 425 s.v. יצא qal.4).
[1:10] 15 tn Heb “for.” The word “otherwise” is used to reflect the logical sense of the statement.
[1:10] 16 tn Heb “who is able?” The rhetorical question anticipates the answer, “no one.”
[1:10] 18 tn Heb “these numerous people of yours.”
[1:11] 19 tn Heb “because this was in your heart.”
[1:11] 20 tn Heb “the life of those who hate you.”
[1:12] 22 tn Heb “wisdom and discernment are given to you.”
[1:12] 23 tn Heb “which was not so for the kings who were before you, and after you there will not be so.”
[1:13] 24 tn Heb “and Solomon came from the high place which was in Gibeon [to] Jerusalem, from before the tent of meeting, and he reigned over Israel.”
[1:14] 26 tn Heb “he placed them in the chariot cities and with the king in Jerusalem.”
[1:14] map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[1:15] 27 tn The words “as plentiful” are supplied in the translation for clarification.
[1:15] 29 tn Heb “as the sycamore fig trees which are in the Shephelah.”
[1:16] 30 sn Because Que is also mentioned, some prefer to see 1 Kgs 10:28-29 as a reference to Mutsur. Que and Mutsur were located in Cilicia or Cappadocia (in modern southern Turkey). See HALOT 625 s.v. מִצְרַיִם.
[1:17] 31 tn Heb “and they brought up and brought out from Egypt a chariot for 600 silver (pieces), and a horse for 150, and in the same way to all the kings of the Hittites and to the kings of Aram by their hand they brought out.”
[1:1] 32 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] 33 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] 34 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] 35 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] 36 tn Grk “all joy,” “full joy,” or “greatest joy.”
[1:8] 37 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] 38 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] 39 tn Grk “the lowly brother,” but “lowly/humble” is clarified in context by the contrast with “wealthy” in v. 10.
[1:9] 40 tn Grk “let him boast.”
[1:9] 41 tn Grk “his height,” “his exaltation.”
[1:10] 42 tn Grk “a flower of grass.”
[1:11] 43 tn Or “perishes,” “is destroyed.”
[1:12] 44 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] 45 tc Most
[1:13] 46 tn Or “God must not be tested by evil people.”
[1:16] 47 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:2.
[1:17] 48 tn The first phrase refers to the action of giving and the second to what is given.
[1:17] 49 tn Or “All generous giving and every perfect gift from above is coming down.”
[1:17] 50 tn Grk “variation or shadow of turning” (referring to the motions of heavenly bodies causing variations of light and darkness).
[1:18] 51 tn Grk “Having willed, he gave us birth.”
[1:19] 52 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:2.
[1:20] 53 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] 54 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] 55 tn Or “with meekness.”
[1:23] 56 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] 57 tn Grk “the face of his beginning [or origin].”
[1:24] 58 tn Grk “and he has gone out and immediately has forgotten.”
[1:25] 61 tn Grk “in his doing.”
[1:27] 62 tn Or “in the sight of”; Grk “with.”
[1:27] 63 tn Grk “the God and Father.”
[13:21] 64 tn Or “greatly troubled.”
[13:21] 65 tn Grk “and testified and said.”
[13:21] 66 tn Grk “Truly, truly, I say to you.”
[13:21] 67 tn Or “will hand me over.”
[13:22] 68 tn Grk “uncertain,” “at a loss.” Here two terms, “worried and perplexed,” were used to convey the single idea of the Greek verb ἀπορέω (aporew).
[13:23] 69 sn Here for the first time the one Jesus loved, the ‘beloved disciple,’ is introduced. This individual also is mentioned in 19:26, 20:2, 21:7, and 21:20. Some have suggested that this disciple is to be identified with Lazarus, since the Fourth Gospel specifically states that Jesus loved him (11:3, 5, 36). From the terminology alone this is a possibility; the author is certainly capable of using language in this way to indicate connections. But there is nothing else to indicate that Lazarus was present at the last supper; Mark 14:17 seems to indicate it was only the twelve who were with Jesus at this time, and there is no indication in the Fourth Gospel to the contrary. Nor does it appear that Lazarus ever stood so close to Jesus as the later references in chaps. 19, 20 and 21 seem to indicate. When this is coupled with the omission of all references to John son of Zebedee from the Fourth Gospel, it seems far more likely that the references to the beloved disciple should be understood as references to him.
[13:23] 70 tn Grk “was reclining.” This reflects the normal 1st century practice of eating a meal in a semi-reclining position.
[13:23] 71 tn Grk “was reclining in the bosom (or “lap”) of Jesus” (according to both L&N 17.25 and BDAG 65 s.v. ἀνάκειμαι 2 an idiom for taking the place of honor at a meal, but note the similar expression in John 1:18). Whether this position or the position to the left of Jesus should be regarded as the position of second highest honor (next to the host, in this case Jesus, who was in the position of highest honor) is debated. F. Prat, “Les places d’honneur chez les Juifs contemporains du Christ” (RSR 15 [1925]: 512-22), who argued that the table arrangement was that of the Roman triclinium (a U-shaped table with Jesus and two other disciples at the bottom of the U), considered the position to the left of Jesus to be the one of second highest honor. Thus the present translation renders this “a position of honor” without specifying which one (since both of the two disciples to the right and to the left of Jesus would be in positions of honor). Other translations differ as to how they handle the phrase ἐν τῷ κόλπῳ τοῦ ᾿Ιησοῦ (en tw kolpw tou Ihsou; “leaning on Jesus’ bosom,” KJV; “lying close to the breast of Jesus,” RSV; “reclining on Jesus’ breast,” NASB; “reclining next to him,” NIV, NRSV) but the symbolic significance of the beloved disciple’s position seems clear. He is close to Jesus and in an honored position. The phrase as an idiom for a place of honor at a feast is attested in the Epistles of Pliny (the Younger) 4.22.4, an approximate contemporary of Paul.
[13:23] sn Note that the same expression translated in a place of honor here (Grk “in the bosom of”) is used to indicate Jesus’ relationship with the Father in 1:18.
[13:24] 72 sn It is not clear where Simon Peter was seated. If he were on Jesus’ other side, it is difficult to see why he would not have asked the question himself. It would also have been difficult to beckon to the beloved disciple, on Jesus’ right, from such a position. So apparently Peter was seated somewhere else. It is entirely possible that Judas was seated to Jesus’ left. Matt 26:25 seems to indicate that Jesus could speak to him without being overheard by the rest of the group. Judas is evidently in a position where Jesus can hand him the morsel of food (13:26).
[13:24] 73 tn Grk “to this one”; the referent (the beloved disciple) has been specified in the translation for clarity.
[13:24] 74 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[13:24] 75 sn That is, who would betray him (v. 21).
[13:25] 76 tn Grk “he”; the referent (the disciple Jesus loved) has been specified in the translation for clarity.
[13:26] 77 tn Grk “Jesus answered.”
[13:26] 78 sn The piece of bread was a broken-off piece of bread (not merely a crumb).
[13:26] 79 tn Grk “after I have dipped it.” The words “in the dish” are not in the Greek text, but the presence of a bowl or dish is implied.
[13:26] 80 tn The words “in the dish” are not in the Greek text, but the presence of a bowl or dish is implied.
[13:27] 81 tn Grk “he”; the referent (Judas) has been specified in the translation for clarity.
[13:27] 82 tn Grk “into that one”; the pronoun “he” is more natural English style here.
[13:27] sn This is the only time in the Fourth Gospel that Satan is mentioned by name. Luke 22:3 uses the same terminology of Satan “entering into” Judas but indicates it happened before the last supper at the time Judas made his deal with the authorities. This is not necessarily irreconcilable with John’s account, however, because John 13:2 makes it clear that Judas had already come under satanic influence prior to the meal itself. The statement here is probably meant to indicate that Judas at this point came under the influence of Satan even more completely and finally. It marks the end of a process which, as Luke indicates, had begun earlier.
[13:27] 83 tn Grk “Then Jesus said to him.”
[13:28] 84 tn Grk “reclining at the table.” The phrase reclining at the table reflects the normal practice in 1st century Near Eastern culture of eating a meal in a semi-reclining position.
[13:28] 86 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[13:28] 87 tn Grk “to him”; the referent (Judas) has been specified in the translation for clarity.
[13:29] 88 tn Grk “telling him, ‘Buy whatever we need for the feast.’” The first clause is direct discourse and the second clause indirect discourse. For smoothness of English style, the first clause has been converted to indirect discourse to parallel the second (the meaning is left unchanged).
[13:29] 89 sn This is a parenthetical note by the author.
[13:30] 90 tn Grk “That one”; the referent (Judas) has been specified in the translation for clarity.
[13:30] 91 sn Now it was night is a parenthetical note by the author. The comment is more than just a time indicator, however. With the departure of Judas to set in motion the betrayal, arrest, trials, crucifixion, and death of Jesus, daytime is over and night has come (see John 9:5; 11:9-10; 12:35-36). Judas had become one of those who walked by night and stumbled, because the light was not in him (11:10).
[13:31] 92 tn Grk “Then when.”
[13:31] 93 tn Grk “he”; the referent (Judas) has been specified in the translation for clarity.
[13:32] 94 tc A number of early
[13:32] 95 tn Or “immediately.”
[13:33] 96 tn Or “You will seek me.”
[13:33] 97 tn Grk “the Jews.” In NT usage the term ᾿Ιουδαῖοι (Ioudaioi) may refer to the entire Jewish people, the residents of Jerusalem and surrounding territory, the authorities in Jerusalem, or merely those who were hostile to Jesus. (For further information see R. G. Bratcher, “‘The Jews’ in the Gospel of John,” BT 26 [1975]: 401-9.) Here the phrase refers to the residents of Jerusalem in general, or to the Jewish religious leaders in particular, who had sent servants to attempt to arrest Jesus on that occasion (John 7:33-35). The last option is the one adopted in the translation above.
[13:33] 98 sn See John 7:33-34.
[13:33] 99 tn The words “the same” are not in the Greek text but are implied. Direct objects in Greek were often omitted when clear from the context.
[13:34] 100 tn The ἵνα (Jina) clause gives the content of the commandment. This is indicated by a dash in the translation.
[13:34] 101 sn The idea that love is a commandment is interesting. In the OT the ten commandments have a setting in the covenant between God and Israel at Sinai; they were the stipulations that Israel had to observe if the nation were to be God’s chosen people. In speaking of love as the new commandment for those whom Jesus had chosen as his own (John 13:1, 15:16) and as a mark by which they could be distinguished from others (13:35), John shows that he is thinking of this scene in covenant terminology. But note that the disciples are to love “Just as I have loved you” (13:34). The love Jesus has for his followers cannot be duplicated by them in one sense, because it effects their salvation, since he lays down his life for them: It is an act of love that gives life to people. But in another sense, they can follow his example (recall to the end, 13:1; also 1 John 3:16, 4:16 and the interpretation of Jesus’ washing of the disciples’ feet). In this way Jesus’ disciples are to love one another: They are to follow his example of sacrificial service to one another, to death if necessary.
[13:35] 102 tn Grk “All people,” although many modern translations have rendered πάντες (pantes) as “all men” (ASV, RSV, NASB, NIV). While the gender of the pronoun is masculine, it is collective and includes people of both genders.
[13:36] 103 tn Grk “Jesus answered him.”
[13:37] 104 tn Or “I will die willingly for you.”
