Kejadian 26:14-16

26:14 He had ¹  so many sheep ²  and cattle ³  and such a great household of servants that the Philistines became jealous ⁴  of him. 26:15 So the Philistines took dirt and filled up ⁵  all the wells that his father’s servants had dug back in the days of his father Abraham.

26:16 Then Abimelech said to Isaac, “Leave us and go elsewhere, ⁶  for you have become much more powerful ⁷  than we are.”

Mazmur 106:16

106:16 In the camp they resented ⁸  Moses,

and Aaron, the Lord’s holy priest. ⁹ 

Pengkhotbah 4:4

Labor Motivated by Envy

4:4 Then I considered ¹⁰  all the skillful work ¹¹  that is done:

Surely it is nothing more than ¹²  competition ¹³  between one person and another. ¹⁴ 

This also is profitless – like ¹⁵  chasing the wind.

Yesaya 11:13

11:13 Ephraim’s jealousy will end, ¹⁶ 

and Judah’s hostility ¹⁷  will be eliminated.

Ephraim will no longer be jealous of Judah,

and Judah will no longer be hostile toward Ephraim.

Yesaya 26:11

26:11 O Lord, you are ready to act, ¹⁸ 

but they don’t even notice.

They will see and be put to shame by your angry judgment against humankind, ¹⁹ 

yes, fire will consume your enemies. ²⁰ 

Matius 27:18

27:18 (For he knew that they had handed him over because of envy.) ²¹ 

Markus 15:10

15:10 (For he knew that the chief priests had handed him over because of envy.) ²² 

Kisah Para Rasul 7:9

7:9 The ²³  patriarchs, because they were jealous of Joseph, sold ²⁴  him into Egypt. But ²⁵  God was with him,

Kisah Para Rasul 13:45

13:45 But when the Jews saw the crowds, they were filled with jealousy, ²⁶  and they began to contradict ²⁷  what Paul was saying ²⁸  by reviling him. ²⁹ 

Galatia 5:21

5:21 envying, ³⁰  murder, ³¹  drunkenness, carousing, ³²  and similar things. I am warning you, as I had warned you before: Those who practice such things will not inherit the kingdom of God!

Titus 3:3

3:3 For we too were once foolish, disobedient, misled, enslaved to various passions and desires, spending our lives in evil and envy, hateful and hating one another.

Yakobus 3:14-16

3:14 But if you have bitter jealousy and selfishness in your hearts, do not boast and tell lies against the truth. 3:15 Such ³³  wisdom does not come ³⁴  from above but is earthly, natural, ³⁵  demonic. 3:16 For where there is jealousy and selfishness, there is disorder and every evil practice.

Yakobus 4:5

4:5 Or do you think the scripture means nothing when it says, ³⁶  “The spirit that God ³⁷  caused ³⁸  to live within us has an envious yearning”? ³⁹ 

[26:14]  ¹ tn Heb “and there was to him.”

[26:14]  ² tn Heb “possessions of sheep.”

[26:14]  ³ tn Heb “possessions of cattle.”

[26:14]  ⁴ tn The Hebrew verb translated “became jealous” refers here to intense jealousy or envy that leads to hostile action (see v. 15).

[26:15]  ⁵ tn Heb “and the Philistines stopped them up and filled them with dirt.”

[26:16]  ⁶ tn Heb “Go away from us.”

[26:16]  ⁷ sn You have become much more powerful. This explanation for the expulsion of Isaac from Philistine territory foreshadows the words used later by the Egyptians to justify their oppression of Israel (see Exod 1:9).

[106:16]  ⁸ tn Or “envied.”

[106:16]  ⁹ tn Heb “the holy one of the Lord.”

[4:4]  ¹⁰ tn Heb “saw.”

[4:4]  ¹¹ tn Heb “all the toil and all the skill.” This Hebrew clause (אֶת־כָּל־עָמָל וְאֵת כָּל־כִּשְׁרוֹן, ’et-kol-’amal vÿ’et kol-kishron) is a nominal hendiadys (a figurative expression in which two independent phrases are used to connote the same thing). The second functions adverbially, modifying the first, which retains its full nominal function: “all the skillful work.”

[4:4]  ¹² tn The phrase “nothing more than” does not appear in the Hebrew text, but is supplied in the translation for clarity.

[4:4]  ¹³ tn The noun קִנְאַה (qin’ah, “competition”) has a wide range of meanings: “zeal; jealousy; envy; rivalry; competition; suffering; animosity; anger; wrath” (HALOT 1110 s.v.; BDB 888 s.v.). Here, as in 9:6, it denotes “rivalry” (BDB 888 s.v. 1) or “competitive spirit” (HALOT 1110 s.v. 1.b). The LXX rendered it ζῆλος (zhlos, “envy; jealousy”). The English versions reflect this broad range: “rivalry” (NEB, NAB, NASB), “envy” (KJV, ASV, RSV, NRSV, MLB, NIV, NJPS), and “jealousy” (Moffatt).

[4:4]  ¹⁴ tn Heb “a man and his neighbor.”

[4:4]  ¹⁵ tn The word “like” does not appear in the Hebrew text, but is supplied in the translation for clarity.

[11:13]  ¹⁶ tn Heb “turn aside”; KJV, NASB, NRSV “depart.”

[11:13]  ¹⁷ tn Heb “hostile ones of Judah.” Elsewhere when the substantival participle of צָרָר (tsarar) takes a pronominal suffix or appears in a construct relationship, the following genitive is objective. (For a list of texts see BDB 865 s.v. III צָרַר) In this case the phrase “hostile ones of Judah” means “those who are hostile toward Judah,” i.e., Judah’s enemies. However, the parallel couplet that follows suggests that Judah’s hostility toward Ephraim is in view. In this case “hostile ones of Judah” means “hostile ones from Judah.” The translation above assumes the latter, giving the immediate context priority over general usage.

[26:11]  ¹⁸ tn Heb “O Lord, your hand is lifted up.”

[26:11]  ¹⁹ tn Heb “They will see and be ashamed of zeal of people.” Some take the prefixed verbs as jussives and translate the statement as a prayer, “Let them see and be put to shame.” The meaning of the phrase קִנְאַת־עָם (qin’at-’am, “zeal of people”) is unclear. The translation assumes that this refers to God’s angry judgment upon people. Another option is to understand the phrase as referring to God’s zealous, protective love of his covenant people. In this case one might translate, “by your zealous devotion to your people.”

[26:11]  ²⁰ tn Heb “yes, fire, your enemies, will consume them.” Many understand the prefixed verb form to be jussive and translate, “let [fire] consume” (cf. NAB, NIV, NRSV). The mem suffixed to the verb may be enclitic; if a pronominal suffix, it refers back to “your enemies.”

[27:18]  ²¹ sn This is a parenthetical note by the author.

[15:10]  ²² sn This is a parenthetical note by the author.

[7:9]  ²³ tn Grk “And the.” 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.

[7:9]  ²⁴ tn The meaning “sell” for the middle voice of ἀποδίδωμι (apodidwmi) is given by BDAG 110 s.v. 5.a. See Gen 37:12-36, esp. v. 28.

[7:9]  ²⁵ tn Though the Greek term here is καί (kai), in context this remark is clearly contrastive: Despite the malicious act, God was present and protected Joseph.

[13:45]  ²⁶ sn They were filled with jealousy. Their foolish response to the gospel is noted again (see Acts 5:17). The same verb is used in Acts 7:9; 17:5.

[13:45]  ²⁷ tn The imperfect verb ἀντέλεγον (antelegon) has been translated as an ingressive imperfect in the logical sequence of events: After they were filled with jealousy, the Jewish opponents began to contradict what Paul said.

[13:45]  ²⁸ tn Grk “the things being said by Paul.” For smoothness and simplicity of English style, the passive construction has been converted to active voice in the translation.

[13:45]  ²⁹ tn The participle βλασφημοῦντες (blasfhmounte") has been regarded as indicating the means of the action of the main verb. It could also be translated as a finite verb (“and reviled him”) in keeping with contemporary English style. The direct object (“him”) is implied rather than expressed and could be impersonal (“it,” referring to what Paul was saying rather than Paul himself), but the verb occurs more often in contexts involving defamation or slander against personal beings (not always God). For a very similar context to this one, compare Acts 18:6. The translation “blaspheme” is not used because in contemporary English its meaning is more narrowly defined and normally refers to blasphemy against God (not what Paul’s opponents were doing here). The modern term “slandering” comes close to what was being done to Paul here.

[5:21]  ³⁰ tn This term is plural in Greek (as is “murder” and “carousing”), but for clarity these abstract nouns have been translated as singular.

[5:21]  ³¹ tc ‡ φόνοι (fonoi, “murders”) is absent in such important mss as Ì⁴⁶ א B 33 81 323 945 pc sa, while the majority of mss (A C D F G Ψ 0122 0278 1739 1881 Ï lat) have the word. Although the pedigree of the mss which lack the term is of the highest degree, homoioteleuton may well explain the shorter reading. The preceding word has merely one letter difference, making it quite possible to overlook this term (φθόνοι φόνοι, fqonoi fonoi).

[5:21]  ³² tn Or “revelings,” “orgies” (L&N 88.287).

[3:15]  ³³ tn Grk “This.”

[3:15]  ³⁴ tn Grk “come down”; “descend.”

[3:15]  ³⁵ tn Grk “soulish,” which describes life apart from God, characteristic of earthly human life as opposed to what is spiritual. Cf. 1 Cor 2:14; 15:44-46; Jude 19.

[4:5]  ³⁶ tn Grk “vainly says.”

[4:5]  ³⁷ tn Grk “he”; the referent (God) has been specified in the translation for clarity.

[4:5]  ³⁸ tc The Byzantine text and a few other mss (P 33 Ï) have the intransitive κατῴκησεν (katwkhsen) here, which turns τὸ πνεῦμα (to pneuma) into the subject of the verb: “The spirit which lives within us.” But the more reliable and older witnesses (Ì⁷⁴ א B Ψ 049 1241 1739 al) have the causative verb, κατῴκισεν (katwkisen), which implies a different subject and τὸ πνεῦμα as the object: “The spirit that he causes to live within us.” Both because of the absence of an explicit subject and the relative scarcity of the causative κατοικίζω (katoikizw, “cause to dwell”) compared to the intransitive κατοικέω (katoikew, “live, dwell”) in biblical Greek (κατοικίζω does not occur in the NT at all, and occurs one twelfth as frequently as κατοικέω in the LXX), it is easy to see why scribes would replace κατῴκισεν with κατῴκησεν. Thus, on internal and external grounds, κατῴκισεν is the preferred reading.

[4:5]  ³⁹ 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.