Imamat 2:1-16
Konteks2:1 “‘When a person presents a grain offering 1 to the Lord, his offering must consist of choice wheat flour, 2 and he must pour olive oil on it and put frankincense 3 on it. 2:2 Then he must bring it to the sons of Aaron, the priests, and the priest 4 must scoop out from there a handful of its choice wheat flour and some of its olive oil in addition to all of its frankincense, and the priest must offer its memorial portion 5 up in smoke on the altar – it is 6 a gift of a soothing aroma to the Lord. 2:3 The remainder of the grain offering belongs to Aaron and to his sons 7 – it is 8 most holy 9 from the gifts of the Lord.
2:4 “‘When you present an offering of grain baked in an oven, it must be made of 10 choice wheat flour baked into unleavened loaves 11 mixed with olive oil or 12 unleavened wafers smeared 13 with olive oil. 2:5 If your offering is a grain offering made on the griddle, it must be choice wheat flour mixed with olive oil, unleavened. 2:6 Crumble it in pieces 14 and pour olive oil on it – it is a grain offering. 2:7 If your offering is a grain offering made in a pan, 15 it must be made of choice wheat flour deep fried in olive oil. 16
2:8 “‘You must bring the grain offering that must be made from these to the Lord. Present it to the priest, 17 and he will bring it to the altar. 2:9 Then the priest must take up 18 from the grain offering its memorial portion and offer it up in smoke on the altar – it is 19 a gift of a soothing aroma to the Lord. 2:10 The remainder of the grain offering belongs to Aaron and to his sons – it is 20 most holy from the gifts of the Lord.
2:11 “‘No grain offering which you present to the Lord can be made with yeast, 21 for you must not offer up in smoke any yeast or honey as a gift to the Lord. 22 2:12 You can present them to the Lord as an offering of first fruit, 23 but they must not go up to the altar for a soothing aroma. 2:13 Moreover, you must season every one of your grain offerings with salt; you must not allow the salt of the covenant of your God to be missing from your grain offering 24 – on every one of your grain offerings you must present salt.
2:14 “‘If you present a grain offering of first ripe grain to the Lord, you must present your grain offering of first ripe grain as soft kernels roasted in fire – crushed bits of fresh grain. 25 2:15 And you must put olive oil on it and set frankincense on it – it is a grain offering. 2:16 Then the priest must offer its memorial portion up in smoke – some of its crushed bits, some of its olive oil, in addition to all of its frankincense – it is 26 a gift to the Lord.
Yakobus 1:1-27
Konteks1:1 From James, 27 a slave 28 of God and the Lord Jesus Christ, to the twelve tribes dispersed abroad. 29 Greetings!
1:2 My brothers and sisters, 30 consider it nothing but joy 31 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, 32 unstable in all his ways.
1:9 Now the believer 33 of humble means 34 should take pride 35 in his high position. 36 1:10 But the rich person’s pride should be in his humiliation, because he will pass away like a wildflower in the meadow. 37 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. 38 So also the rich person in the midst of his pursuits will wither away. 1:12 Happy is the one 39 who endures testing, because when he has proven to be genuine, he will receive the crown of life that God 40 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, 41 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. 42 1:17 All generous giving and every perfect gift 43 is from above, coming down 44 from the Father of lights, with whom there is no variation or the slightest hint of change. 45 1:18 By his sovereign plan he gave us birth 46 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! 47 Let every person be quick to listen, slow to speak, slow to anger. 1:20 For human 48 anger does not accomplish God’s righteousness. 49 1:21 So put away all filth and evil excess and humbly 50 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 51 who gazes at his own face 52 in a mirror. 1:24 For he gazes at himself and then goes out and immediately forgets 53 what sort of person he was. 1:25 But the one who peers into the perfect law of liberty and fixes his attention there, 54 and does not become a forgetful listener but one who lives it out – he 55 will be blessed in what he does. 56 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 57 God the Father 58 is this: to care for orphans and widows in their misfortune and to keep oneself unstained by the world.
[2:1] 1 sn The “grain offering” ( מִנְחָה[minkhah]; here קָרְבַּן מִנְחָה, [qorbban minkhah], “an offering of a grain offering”) generally accompanied a burnt or peace offering to supplement the meat with bread (the libation provided the drink; cf. Num 15:1-10), thus completing the food “gift” to the
[2:1] 2 tn The Hebrew term for “choice wheat flour” (סֹלֶת, selet) is often translated “fine flour” (cf. KJV, NAB, NIV, NCV), but it refers specifically to wheat as opposed to barley (B. A. Levine, Leviticus [JPSTC], 10). Moreover, the translation “flour” might be problematic, since the Hebrew term may designate the “grits” rather than the more finely ground “flour” (see J. Milgrom, Leviticus [AB], 1:179 as opposed to Levine, 10, and J. E. Hartley, Leviticus [WBC], 30).
[2:1] 3 sn This is not just any “incense” (קְטֹרֶת, qÿtoret; R. E. Averbeck, NIDOTTE 3:913-16), but specifically “frankincense” (לְבֹנָה, lÿvonah; R. E. Averbeck, NIDOTTE 2:756-57).
[2:2] 4 tn Heb “and he”; the referent has been specified in the translation for clarity. The syntax is strange here and might suggest that it was the offerer who scooped out a handful of the grain offering for the memorial portion (G. J. Wenham, Leviticus [NICOT], 66), but based on v. 9 below it should be understood that it was the priest who performed this act (see, e.g., NRSV “After taking from it a handful of the choice flour and oil…the priest shall…”; see also J. Milgrom, Leviticus [AB], 1:177, 181 and J. E. Hartley, Leviticus [WBC], 30).
[2:2] 5 sn The “memorial portion” (אַזְכָרָה, ’azkharah) was the part of the grain offering that was burnt on the altar (see the previous clause), as opposed to the remainder, which was normally consumed by the priests (v. 3; see the full regulations in Lev 6:14-23[7-16]). It was probably intended to call to mind (i.e., memorialize) before the
[2:2] 6 tn The words “it is” have been supplied. See the notes on Lev 1:9 and 2:3. There is no text critical problem here, but the syntax suggests the same translation.
[2:3] 7 tn Heb “…is to Aaron and to his sons.” The preposition “to” (לְ, lamed) indicates ownership. Cf. NAB, NASB, NIV and other English versions.
[2:3] 8 tn The words “it is” (הוּא, hu’) are not in the MT, but are supplied for the sake of translation into English. The Syriac also for translational reasons adds it between “most holy” and “from the gifts” (cf. 1:13, 17).
[2:3] 9 tn Heb “holy of holies”; KJV, NASB “a thing most holy.”
[2:4] 10 tn The insertion of the words “it must be made of” is justified by the context and the expressed words “it shall be made of” in vv. 7 and 8 below.
[2:4] 11 sn These “loaves” were either “ring-shaped” (HALOT 317 s.v. חַלָּה) or “perforated” (BDB 319 s.v. חַלָּה; cf. J. Milgrom, Leviticus [AB], 1:184).
[2:4] 12 tn Heb “and.” Here the conjunction vav (ו) has an alternative sense (“or”).
[2:4] 13 tn The Hebrew word מְשֻׁחִים (mÿshukhim) translated here as “smeared” is often translated “anointed” in other contexts. Cf. TEV “brushed with olive oil” (CEV similar).
[2:6] 14 tn There is no vav (ו, “and”) in the MT at the beginning of v. 6 and the verb is pointed as an infinite absolute. The present translation has rendered it as an imperative (see GKC 346 §113.bb) and, therefore, the same for the following vav consecutive perfect verb (cf. NIV “Crumble it and pour oil on it”; cf. also NRSV, NEB, NLT, and J. Milgrom, Leviticus [AB], 1:185, but note the objections to this rendering in J. E. Hartley, Leviticus [WBC], 26). The LXX seems to suggest adding a vav (“and”) and pointing the verb as a consecutive perfect, which yields “and you shall break it in pieces” (cf. the BHS textual note; Hartley, 26, prefers the LXX rendering).
[2:7] 15 tn Heb “a grain offering of a pan”; cf. KJV “fryingpan”; NAB “pot”; CEV “pan with a lid on it.”
[2:7] 16 sn Lev 7:9 makes it clear that one cooked “on” a griddle but “in” a pan. This suggests that the oil in the pan served for deep fat frying, hence the translation “deep fried in olive oil” (see, e.g., J. Milgrom, Leviticus [AB], 1:185); cf. also NAB.
[2:8] 17 tc There are several person, gender, and voice verb problems in this verse. First, the MT has “And you shall bring the grain offering,” but the LXX and Qumran have “he” rather than “you” (J. Milgrom, Leviticus [AB], 1:185). Second, the MT has “which shall be made” (i.e., the 3rd person masculine Niphal passive verb which, in fact, does not agree with its feminine subject, מִנְחָה, minkhah, “grain offering”), while the LXX has “which he shall make” (3rd person Qal), thus agreeing with the LXX 3rd person verb at the beginning of the verse (see above). Third, the MT has a 3rd person vav consecutive verb “and he shall present it to the priest,” which agrees with the LXX but is not internally consistent with the 2nd person verb at the beginning of the verse in the MT. The BHS editors conjecture that the latter might be repointed to an imperative verb yielding “present it to the priest.” This would require no change of consonants and corresponds to the person of the first verb in the MT. This solution has been tentatively accepted here (cf. also J. E. Hartley, Leviticus [WBC], 26-27), even though it neither resolves the gender problem of the second verb nor fits the general grammatical pattern of the chapter in the MT.
[2:9] 18 tn The Hebrew verb הֵרִים (herim, “to take up”; cf. NAB “lift”) is commonly used for setting aside portions of an offering (see, e.g., Lev 4:8-10 and R. E. Averbeck, NIDOTTE 4:335-36). A number of English versions employ the more normal English idiom “take out” here (e.g., NIV, NCV); cf. NRSV “remove.”
[2:9] 19 tn The words “it is” (הוּא, hu’) both here and in vv. 10 and 16 are not in the MT, but are assumed. (cf. vv. 2b and 3b and the notes there).
[2:10] 20 tn See the note on “it is” in v. 9b.
[2:11] 21 tn Heb “Every grain offering which you offer to the
[2:11] 22 tc A few Hebrew
[2:11] tn Heb “for all leaven and all honey you must not offer up in smoke from it a gift to the
[2:12] 23 sn The “first fruit” referred to here was given to the priests as a prebend for their service to the
[2:13] 24 tn Heb “from upon your grain offering.”
[2:14] 25 tn The translation of this whole section of the clause is difficult. Theoretically, it could describe one, two, or three different ways of preparing first ripe grain offerings (J. E. Hartley, Leviticus [WBC], 27). The translation here takes it as a description of only one kind of prepared grain. This is suggested by the fact that v. 16 uses only one term “crushed bits” (גֶּרֶשׂ, geres) to refer back to the grain as it is prepared in v. 14 (a more technical translation is “groats”; see J. Milgrom, Leviticus [AB], 1:178, 194). Cf. NAB “fresh grits of new ears of grain”; NRSV “coarse new grain from fresh ears.”
[2:16] 26 tn See the note on “it is” in 2:9b.
[1:1] 27 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] 28 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] 29 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] 30 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] 31 tn Grk “all joy,” “full joy,” or “greatest joy.”
[1:8] 32 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] 33 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] 34 tn Grk “the lowly brother,” but “lowly/humble” is clarified in context by the contrast with “wealthy” in v. 10.
[1:9] 35 tn Grk “let him boast.”
[1:9] 36 tn Grk “his height,” “his exaltation.”
[1:10] 37 tn Grk “a flower of grass.”
[1:11] 38 tn Or “perishes,” “is destroyed.”
[1:12] 39 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] 40 tc Most
[1:13] 41 tn Or “God must not be tested by evil people.”
[1:16] 42 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:2.
[1:17] 43 tn The first phrase refers to the action of giving and the second to what is given.
[1:17] 44 tn Or “All generous giving and every perfect gift from above is coming down.”
[1:17] 45 tn Grk “variation or shadow of turning” (referring to the motions of heavenly bodies causing variations of light and darkness).
[1:18] 46 tn Grk “Having willed, he gave us birth.”
[1:19] 47 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:2.
[1:20] 48 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] 49 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] 50 tn Or “with meekness.”
[1:23] 51 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] 52 tn Grk “the face of his beginning [or origin].”
[1:24] 53 tn Grk “and he has gone out and immediately has forgotten.”
[1:25] 56 tn Grk “in his doing.”
