Yakobus 4:1-2

Passions and Pride

4:1 Where do the conflicts and where ¹  do the quarrels among you come from? Is it not from this, ²  from your passions that battle inside you? ³  4:2 You desire and you do not have; you murder and envy and you cannot obtain; you quarrel and fight. You do not have because you do not ask;

Kejadian 6:5

6:5 But the Lord saw ⁴  that the wickedness of humankind had become great on the earth. Every inclination ⁵  of the thoughts ⁶  of their minds ⁷  was only evil ⁸  all the time. ⁹ 

Kejadian 8:21

8:21 And the Lord smelled the soothing aroma ¹⁰  and said ¹¹  to himself, ¹²  “I will never again curse ¹³  the ground because of humankind, even though ¹⁴  the inclination of their minds ¹⁵  is evil from childhood on. ¹⁶  I will never again destroy everything that lives, as I have just done.

Yosua 7:21-24

7:21 I saw among the goods we seized a nice robe from Babylon, ¹⁷  two hundred silver pieces, ¹⁸  and a bar of gold weighing fifty shekels. I wanted them, so I took them. They are hidden in the ground right in the middle of my tent with the silver underneath.”

7:22 Joshua sent messengers who ran to the tent. The things were hidden right in his tent, with the silver underneath. ¹⁹  7:23 They took it all from the middle of the tent, brought it to Joshua and all the Israelites, and placed ²⁰  it before the Lord. 7:24 Then Joshua and all Israel took Achan, son of Zerah, along with the silver, the robe, the bar of gold, his sons, daughters, ox, donkey, sheep, tent, and all that belonged to him and brought them up to the Valley of Disaster. ²¹ 

Yosua 7:2

7:2 Joshua sent men from Jericho ²²  to Ai (which is located near Beth Aven, east of Bethel ²³ ) and instructed them, “Go up and spy on the land.” So the men went up and spied on Ai.

1 Samuel 11:2-3

11:2 But Nahash the Ammonite said to them, “The only way I will make a treaty with you is if you let me gouge out the right eye of every one of you and in so doing humiliate all Israel!”

11:3 The elders of Jabesh said to him, “Leave us alone for seven days so that we can send messengers throughout the territory of Israel. If there is no one who can deliver us, we will come out voluntarily to you.”

1 Samuel 11:1

Saul Comes to the Aid of Jabesh

11:1 ²⁴ Nahash ²⁵  the Ammonite marched ²⁶  against Jabesh Gilead. All the men of Jabesh Gilead said to Nahash, “Make a treaty with us and we will serve you.”

Kisah Para Rasul 21:2-4

21:2 We found ²⁷  a ship crossing over to Phoenicia, ²⁸  went aboard, ²⁹  and put out to sea. ³⁰  21:3 After we sighted Cyprus ³¹  and left it behind on our port side, ³²  we sailed on to Syria and put in ³³  at Tyre, ³⁴  because the ship was to unload its cargo there. 21:4 After we located ³⁵  the disciples, we stayed there ³⁶  seven days. They repeatedly told ³⁷  Paul through the Spirit ³⁸  not to set foot ³⁹  in Jerusalem. ⁴⁰ 

Ayub 31:9

31:9 If my heart has been enticed by a woman,

and I have lain in wait at my neighbor’s door, ⁴¹ 

Ayub 31:27

31:27 so that my heart was secretly enticed,

and my hand threw them a kiss from my mouth, ⁴² 

Amsal 4:23

4:23 Guard your heart with all vigilance, ⁴³ 

for from it are the sources ⁴⁴  of life.

Yesaya 44:20

44:20 He feeds on ashes; ⁴⁵ 

his deceived mind misleads him.

He cannot rescue himself,

nor does he say, ‘Is this not a false god I hold in my right hand?’ ⁴⁶ 

Hosea 13:9

Israel’s King Unable to Deliver the Nation

13:9 I will destroy you, ⁴⁷  O Israel!

Who ⁴⁸  is there to help you?

Matius 5:28

5:28 But I say to you that whoever looks at a woman to desire her has already committed adultery with her in his heart.

Matius 15:18

15:18 But the things that come out of the mouth come from the heart, and these things defile a person.

Matius 15:20

15:20 These are the things that defile a person; it is not eating with unwashed hands that defiles a person.” ⁴⁹ 

Markus 7:21-22

7:21 For from within, out of the human heart, come evil ideas, sexual immorality, theft, murder, 7:22 adultery, greed, evil, deceit, debauchery, envy, slander, pride, and folly.

Roma 7:11

7:11 For sin, seizing the opportunity through the commandment, deceived me and through it I died. ⁵⁰ 

Roma 7:13

7:13 Did that which is good, then, become death to me? Absolutely not! But sin, so that it would be shown to be sin, produced death in me through what is good, so that through the commandment sin would become utterly sinful.

Efesus 4:22

4:22 You were taught with reference to your former way of life to lay aside ⁵¹  the old man who is being corrupted in accordance with deceitful desires,

Ibrani 3:13

3:13 But exhort one another each day, as long as it is called “Today,” that none of you may become hardened by sin’s deception.

[4:1]  ¹ tn The word “where” is repeated in Greek for emphasis.

[4:1]  ² tn Grk “from here.”

[4:1]  ³ tn Grk “in your members [i.e., parts of the body].”

[6:5]  ⁴ sn The Hebrew verb translated “saw” (רָאָה, ra’ah), used here of God’s evaluation of humankind’s evil deeds, contrasts with God’s evaluation of creative work in Gen 1, when he observed that everything was good.

[6:5]  ⁵ tn The noun יֵצֶר (yetser) is related to the verb יָצָר (yatsar, “to form, to fashion [with a design]”). Here it refers to human plans or intentions (see Gen 8:21; 1 Chr 28:9; 29:18). People had taken their God-given capacities and used them to devise evil. The word יֵצֶר (yetser) became a significant theological term in Rabbinic literature for what might be called the sin nature – the evil inclination (see also R. E. Murphy, “Yeser in the Qumran Literature,” Bib 39 [1958]: 334-44).

[6:5]  ⁶ tn The related verb הָשָׁב (hashav) means “to think, to devise, to reckon.” The noun (here) refers to thoughts or considerations.

[6:5]  ⁷ tn Heb “his heart” (referring to collective “humankind”). The Hebrew term לֵב (lev, “heart”) frequently refers to the seat of one’s thoughts (see BDB 524 s.v. לֵב). In contemporary English this is typically referred to as the “mind.”

[6:5]  ⁸ sn Every inclination of the thoughts of their minds was only evil. There is hardly a stronger statement of the wickedness of the human race than this. Here is the result of falling into the “knowledge of good and evil”: Evil becomes dominant, and the good is ruined by the evil.

[6:5]  ⁹ tn Heb “all the day.”

[6:5]  sn The author of Genesis goes out of his way to emphasize the depth of human evil at this time. Note the expressions “every inclination,” “only evil,” and “all the time.”

[8:21]  ¹⁰ tn The Lord “smelled” (וַיָּרַח, vayyarakh) a “soothing smell” (רֵיחַ הַנִּיהֹחַ, reakh hannihoakh). The object forms a cognate accusative with the verb. The language is anthropomorphic. The offering had a sweet aroma that pleased or soothed. The expression in Lev 1 signifies that God accepts the offering with pleasure, and in accepting the offering he accepts the worshiper.

[8:21]  ¹¹ tn Heb “and the Lord said.”

[8:21]  ¹² tn Heb “in his heart.”

[8:21]  ¹³ tn Here the Hebrew word translated “curse” is קָלָל (qalal), used in the Piel verbal stem.

[8:21]  ¹⁴ tn The Hebrew particle כִּי (ki) can be used in a concessive sense (see BDB 473 s.v. כִּי), which makes good sense in this context. Its normal causal sense (“for”) does not fit the context here very well.

[8:21]  ¹⁵ tn Heb “the inclination of the heart of humankind.”

[8:21]  ¹⁶ tn Heb “from his youth.”

[7:21]  ¹⁷ tn Heb “Shinar,” a reference to Babylon (cf. Gen 10:10; 11:2; 14:1). Many modern translations retain the Hebrew name “Shinar” (cf. NEB, NRSV) but some use the more familiar “Babylon” (cf. NIV, NLT).

[7:21]  ¹⁸ tn Heb “shekels.”

[7:22]  ¹⁹ tn Heb “Look, [it was] hidden in his tent, and the silver was beneath it.”

[7:23]  ²⁰ tn Heb “poured out,” probably referring to the way the silver pieces poured out of their container.

[7:24]  ²¹ tn Or “Trouble” The name is “Achor” in Hebrew, which means “disaster” or “trouble” (also in v. 26).

[7:2]  ²² map For location see Map5 B2; Map6 E1; Map7 E1; Map8 E3; Map10 A2; Map11 A1.

[7:2]  ²³ map For the location of Bethel see Map4 G4; Map5 C1; Map6 E3; Map7 D1; Map8 G3.

[11:1]  ²⁴ tc 4QSam^a and Josephus (Ant. 6.68-71) attest to a longer form of text at this point. The addition explains Nahash’s practice of enemy mutilation, and by so doing provides a smoother transition to the following paragraph than is found in the MT. The NRSV adopts this reading, with the following English translation: “Now Nahash, king of the Ammonites, had been grievously oppressing the Gadites and the Reubenites. He would gouge out the right eye of each of them and would not grant Israel a deliverer. No one was left of the Israelites across the Jordan whose right eye Nahash, king of the Ammonites, had not gouged out. But there were seven thousand men who had escaped from the Ammonites and had entered Jabesh-gilead.” This reading should not be lightly dismissed; it may in fact provide a text superior to that of the MT and the ancient versions. But the external evidence for it is so limited as to induce caution; the present translation instead follows the MT. However, for a reasonable case for including this reading in the text see the discussions in P. K. McCarter, I Samuel (AB), 199, and R. W. Klein, 1 Samuel (WBC), 103.

[11:1]  ²⁵ sn The name “Nahash” means “serpent” in Hebrew.

[11:1]  ²⁶ tn Heb “went up and camped”; NIV, NRSV “went up and besieged.”

[21:2]  ²⁷ tn Grk “and finding.” The participle εὑρόντες (Jeuronte") has been translated as a finite verb due to requirements of contemporary English style. Because of the length of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun in the translation.

[21:2]  ²⁸ sn Phoenicia was the name of an area along the Mediterranean coast north of Palestine.

[21:2]  ²⁹ tn Grk “going aboard, we put out to sea.” The participle ἐπιβάντες (epibante") has been translated as a finite verb due to requirements of contemporary English style.

[21:2]  ³⁰ tn BDAG 62 s.v. ἀνάγω 4, “as a nautical t.t. (ἀ. τὴν ναῦν put a ship to sea), mid. or pass. ἀνάγεσθαι to begin to go by boat, put out to sea.”

[21:3]  ³¹ sn Cyprus is a large island in the Mediterranean off the south coast of Asia Minor.

[21:3]  ³² sn The expression left it behind on our port side here means “sailed past to the south of it” since the ship was sailing east.

[21:3]  ³³ tn BDAG 531 s.v. κατέρχομαι 2 states, “arrive, put in, nautical t.t. of ships and those who sail in them, who ‘come down’ fr. the ‘high seas’…ἔις τι at someth. a harbor 18:22; 21:3; 27:5.”

[21:3]  ³⁴ sn Tyre was a city and seaport on the coast of Phoenicia. From Patara to Tyre was about 400 mi (640 km). It required a large cargo ship over 100 ft (30 m) long, and was a four to five day voyage.

[21:3]  map For location see Map1 A2; Map2 G2; Map4 A1; JP3 F3; JP4 F3.

[21:4]  ³⁵ tn BDAG 78 s.v. ἀνευρίσκω has “look/search for (w. finding presupposed) τινά…τοὺς μαθητάς Ac 21:4.” The English verb “locate,” when used in reference to persons, has the implication of both looking for and finding someone. The participle ἀνευρόντες (aneuronte") has been taken temporally.

[21:4]  ³⁶ tn BDAG 154 s.v. αὐτοῦ states, “deictic adv. designating a position relatively near or far…there…Ac 21:4.”

[21:4]  ³⁷ tn The imperfect verb ἔλεγον (elegon) has been taken iteratively.

[21:4]  ³⁸ sn Although they told this to Paul through the Spirit, it appears Paul had a choice here (see v. 14). Therefore this amounted to a warning: There was risk in going to Jerusalem, so he was urged not to go.

[21:4]  ³⁹ tn BDAG 367 s.v. ἐπιβαίνω places Ac 21:4 under 1, “go up/upon, mount, board…πλοίῳ…Ac 27:2…Abs. go on board, embark…21:1 D, 2. – So perh. also ἐ. εἰς ᾿Ιεροσόλυμα embark for Jerusalem (i.e. to the seaport of Caesarea) vs. 4.” BDAG notes, however, “But this pass. may also belong to 2. to move to an area and be there, set foot in.” Because the message from the disciples to Paul through the Holy Spirit has the character of a warning, the latter meaning has been adopted for this translation.

[21:4]  ⁴⁰ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[31:9]  ⁴¹ tn Gordis notes that the word פֶּתַח (petakh, “door”) has sexual connotations in rabbinic literature, based on Prov 7:6ff. (see b. Ketubbot 9b). See also the use in Song 4:12 using a synonym.

[31:27]  ⁴² tn Heb “and my hand kissed my mouth.” The idea should be that of “my mouth kissed my hand.” H. H. Rowley suggests that the hand was important in waving or throwing the kisses of homage to the sun and the moon, and so it receives the focus. This is the only place in the OT that refers to such a custom. Outside the Bible it was known, however.

[4:23]  ⁴³ tn Heb “more than all guarding.” This idiom means “with all vigilance.” The construction uses the preposition מִן (min) to express “above; beyond,” the word “all” and the noun “prison; guard; act of guarding.” The latter is the use here (BDB 1038 s.v. מִשְׁמָר).

[4:23]  ⁴⁴ sn The word תּוֹצְאוֹת (tots’ot, from יָצָא, yatsa’) means “outgoings; extremities; sources.” It is used here for starting points, like a fountainhead, and so the translation “sources” works well.

[44:20]  ⁴⁵ tn Or perhaps, “he eats on an ash heap.”

[44:20]  ⁴⁶ tn Heb “Is it not a lie in my right hand?”

[13:9]  ⁴⁷ tc The MT reads שִׁחֶתְךָ (shikhetkha, “he destroyed you”; Piel perfect 3rd person masculine singular from שָׁחַת, shakhat, “to destroy” + 2nd person masculine singular suffix). The BHS editors suggest שׁחתיךָ (“I will destroy you”; Piel perfect 1st person common singular + 2nd person masculine singular suffix). Contextually, this fits: If the Lord is intent on destroying Israel, there is no one who will be able to rescue her from him. This reading is also followed by NCV, NRSV, TEV.

[13:9]  ⁴⁸ tc The MT reads כִּי־בִי בְעֶזְרֶךָ (ki-vi ve’ezrekha, “but in me is your help”); cf. KJV, NIV, NLT. The LXX and Syriac reflect an underlying Hebrew text of כִּי־מִי בְעֶזְרֶךָ (ki-mi ve’ezrekha, “For who will help you?”). The interrogative מִי (“Who?”) harmonizes well with the interrogatives in 13:9-10 and should be adopted, as the BHS editors suggest; the reading is also followed by NAB, NCV, NRSV, TEV.

[15:20]  ⁴⁹ tn Grk “but to eat with unwashed hands does not defile a person.”

[7:11]  ⁵⁰ tn Or “and through it killed me.”

[4:22]  ⁵¹ tn An alternative rendering for the infinitives in vv. 22-24 (“to lay aside… to be renewed… to put on”) is “that you have laid aside… that you are being renewed… that you have put on.” The three infinitives of vv. 22 (ἀποθέσθαι, apoqesqai), 23 (ἀνανεοῦσθαι, ananeousqai), and 24 (ἐνδύσασθαι, endusasqai), form part of an indirect discourse clause; they constitute the teaching given to the believers addressed in the letter. The problem in translation is that one cannot be absolutely certain whether they go back to indicatives in the original statement (i.e., “you have put off”) or imperatives (i.e., “put off!”). Every other occurrence of an aorist infinitive in indirect discourse in the NT goes back to an imperative, but in all of these examples the indirect discourse is introduced by a verb that implies a command. The verb διδάσκω (didaskw) in the corpus Paulinum may be used to relate the indicatives of the faith as well as the imperatives. This translation implies that the infinitives go back to imperatives, though the alternate view that they refer back to indicatives is also a plausible interpretation. For further discussion, see ExSyn 605.