Yosua 24:15-24
Konteks24:15 If you have no desire 1 to worship 2 the Lord, choose today whom you will worship, 3 whether it be the gods whom your ancestors 4 worshiped 5 beyond the Euphrates, 6 or the gods of the Amorites in whose land you are living. But I and my family 7 will worship 8 the Lord!”
24:16 The people responded, “Far be it from us to abandon the Lord so we can 9 worship 10 other gods! 24:17 For the Lord our God took us and our fathers out of slavery 11 in the land of Egypt 12 and performed these awesome miracles 13 before our very eyes. He continually protected us as we traveled and when we passed through nations. 14 24:18 The Lord drove out from before us all the nations, including the Amorites who lived in the land. So we too will worship 15 the Lord, for he is our God!”
24:19 Joshua warned 16 the people, “You will not keep worshiping 17 the Lord, for 18 he is a holy God. 19 He is a jealous God who will not forgive 20 your rebellion or your sins. 24:20 If 21 you abandon the Lord and worship 22 foreign gods, he will turn against you; 23 he will bring disaster on you and destroy you, 24 though he once treated you well.” 25
24:21 The people said to Joshua, “No! We really will 26 worship 27 the Lord!” 24:22 Joshua said to the people, “Do you agree to be witnesses against yourselves that you have chosen to worship the Lord?” 28 They replied, “We are witnesses!” 29 24:23 Joshua said, 30 “Now put aside the foreign gods that are among you and submit to 31 the Lord God of Israel.”
24:24 The people said to Joshua, “We will worship 32 the Lord our God and obey him.” 33
Yosua 24:1
Konteks24:1 Joshua assembled all the Israelite tribes at Shechem. He summoned Israel’s elders, rulers, judges, and leaders, and they appeared before God.
Kisah Para Rasul 18:21
Konteks18:21 but said farewell to 34 them and added, 35 “I will come back 36 to you again if God wills.” 37 Then 38 he set sail from Ephesus,
Amsal 23:26
Konteks23:26 Give me your heart, my son, 39
and let your eyes observe my ways;
Hosea 7:8
Konteks7:8 Ephraim has mixed itself like flour 40 among the nations;
Ephraim is like a ruined cake of bread that is scorched on one side. 41
Hosea 10:2
Konteks10:2 Their heart is slipping;
soon they will be punished for their guilt.
The Lord 42 will break their altars;
he will completely destroy their fertility pillars.
Zefanya 1:5-6
Konteks1:5 I will remove 43 those who worship the stars in the sky from their rooftops, 44
those who swear allegiance to the Lord 45 while taking oaths in the name of 46 their ‘king,’ 47
1:6 and those who turn their backs on 48 the Lord
and do not want the Lord’s help or guidance.” 49
Matius 6:24
Konteks6:24 “No one can serve two masters, for either he will hate 50 the one and love the other, or he will be devoted to the one and despise 51 the other. You cannot serve God and money. 52
Matius 10:37
Konteks10:37 “Whoever loves father or mother more than me is not worthy of me, and whoever loves son or daughter more than me is not worthy of me.
Lukas 14:27-28
Konteks14:27 Whoever does not carry his own cross 53 and follow 54 me cannot be my disciple. 14:28 For which of you, wanting to build a tower, doesn’t sit down 55 first and compute the cost 56 to see if he has enough money to complete it?
Lukas 14:1
Konteks14:1 Now 57 one Sabbath when Jesus went to dine 58 at the house of a leader 59 of the Pharisees, 60 they were watching 61 him closely.
Kolose 1:22
Konteks1:22 but now he has reconciled you 62 by his physical body through death to present you holy, without blemish, and blameless before him –
Yakobus 1:8
Konteks1:8 since he is a double-minded individual, 63 unstable in all his ways.
[24:15] 1 tn Heb “if it is bad in your eyes.”
[24:15] 4 tn Heb “your fathers.”
[24:15] 6 tn Heb “the river,” referring to the Euphrates. This has been specified in the translation for clarity; see v. 3.
[24:17] 11 tn Heb “of the house of slavery.”
[24:17] 12 tn Heb “for the
[24:17] 13 tn Or “great signs.”
[24:17] 14 tn Heb “and he guarded us in all the way in which we walked and among all the peoples through whose midst we passed.”
[24:18] 15 tn Or “will serve.”
[24:19] 17 tn Heb “you are not able to serve.”
[24:19] 18 sn For an excellent discussion of Joshua’s logical argument here, see T. C. Butler, Joshua (WBC), 274-75.
[24:19] 19 tn In the Hebrew text both the divine name (אֱלֹהִים, ’elohim) and the adjective (קְדֹשִׁים, qÿdoshim, “holy”) are plural. Normally the divine name, when referring to the one true God, takes singular modifiers, but this is a rare exception where the adjective agrees grammatically with the honorific plural noun. See GKC §124.i and IBHS 122.
[24:19] 20 tn Heb “lift up” or “take away.”
[24:19] sn This assertion obviously needs qualification, for the OT elsewhere affirms that God does forgive. Joshua is referring to the persistent national rebellion against the Mosaic covenant that eventually cause God to decree unconditionally the nation’s exile.
[24:20] 23 tn The words “against you” are added for clarification.
[24:20] 24 tn Heb “bring you to an end.”
[24:20] 25 tn Heb “after he did good for you.”
[24:21] 26 tn The translation assumes that כִּי (ki) is emphatic. Another option is to take it as explanatory, “No, for we will….”
[24:21] 27 tn Or “will serve.”
[24:22] 28 tn Heb “You are witnesses against yourselves that you have chosen for yourselves the
[24:22] 29 sn Like witnesses in a court of law, Israel’s solemn vow to worship the Lord will testify against them in the divine court if the nation ever violates its commitment.
[24:23] 30 tn The words “Joshua said” are supplied for clarification.
[24:23] 31 tn Heb “bend your heart toward.” The term לֵבָב (levav, “heart”) probably here refers to the people’s volition or will.
[24:24] 32 tn Or “will serve.”
[24:24] 33 tn Heb “and listen to his voice.”
[18:21] 34 tn Or “but took leave of.”
[18:21] 35 tn Grk “and saying”; the participle εἰπών (eipwn) has been translated as “added” rather than “said” to avoid redundancy with the previous “said farewell.” The participle εἰπών has been translated as a finite verb due to requirements of contemporary English style.
[18:21] 36 tn Or “will return.”
[18:21] 37 tn The participle θέλοντος (qelontos), a genitive absolute construction, has been translated as a conditional adverbial participle. Again Paul acts in dependence on God.
[18:21] 38 tn A new sentence was begun here in the translation due to the length of the sentence in Greek and the requirements of contemporary English style, which generally uses shorter sentences.
[23:26] 39 tn Heb “my son”; the reference to a “son” is retained in the translation here because in the following lines the advice is to avoid women who are prostitutes.
[7:8] 40 tn The words “like flour” are not in the Hebrew text, but are implied by the imagery.
[7:8] 41 tn Heb “a cake of bread not turned.” This metaphor compares Ephraim to a ruined cake of bread that was not turned over in time to avoid being scorched and burned (see BDB 728 s.v. עֻגָה). Cf. NLT “as worthless as a half-baked cake.”
[10:2] 42 tn Heb “he”; the referent (the
[1:5] 43 tn The words “I will remove” are repeated from v. 4b for stylistic reasons. In the Hebrew text vv. 4b-6 contain a long list of objects for the verb “I will remove” in v. 4b. In the present translation a new sentence was begun at the beginning of v. 5 in keeping with the tendency of contemporary English to use shorter sentences.
[1:5] 44 tn Heb “those who worship on their roofs the host of heaven.” The “host of heaven” included the sun, moon, planets, and stars, all of which were deified in the ancient Near East.
[1:5] 45 tc The MT reads, “those who worship, those who swear allegiance to the
[1:5] 46 tn Heb “those who swear by.”
[1:5] 47 tn The referent of “their king” is unclear. It may refer sarcastically to a pagan god (perhaps Baal) worshiped by the people. Some English versions (cf. NEB, NASB, NRSV) prefer to emend the text to “Milcom,” the name of an Ammonite god (following some LXX
[1:6] 48 tn Heb “turn back from [following] after.”
[1:6] 49 tn Heb “who do not seek the
[6:24] 50 sn The contrast between hate and love here is rhetorical. The point is that one will choose the favorite if a choice has to be made.
[6:24] 51 tn Or “and treat [the other] with contempt.”
[6:24] 52 tn Grk “God and mammon.”
[6:24] sn The term money is used to translate mammon, the Aramaic term for wealth or possessions. The point is not that money is inherently evil, but that it is often misused so that it is a means of evil; see 1 Tim 6:6-10, 17-19. God must be first, not money or possessions.
[14:27] 53 sn It was customary practice in a Roman crucifixion for the prisoner to be made to carry his own cross. Jesus is speaking figuratively here in the context of rejection. If the priority is not one’s allegiance to Jesus, then one will not follow him in the face of possible rejection; see Luke 9:23.
[14:27] 54 tn Grk “and come after.” In combination with the verb ἔρχομαι (ercomai) the improper preposition ὀπίσω (opisw) means “follow.”
[14:28] 55 tn The participle καθίσας (kaqisas) has been translated as a finite verb due to requirements of contemporary English style.
[14:28] 56 tn The first illustration involves checking to see if enough funds exist to build a watchtower. Both ψηφίζω (yhfizw, “compute”) and δαπάνη (dapanh, “cost”) are economic terms.
[14:1] 57 tn Grk “Now it happened that one.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated. Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[14:1] 58 tn Grk “to eat bread,” an idiom for participating in a meal.
[14:1] 59 tn Grk “a ruler of the Pharisees.” He was probably a synagogue official.
[14:1] 60 sn See the note on Pharisees in 5:17.
[14:1] 61 sn Watching…closely is a graphic term meaning to lurk and watch; see Luke 11:53-54.
[1:22] 62 tc Some of the better representatives of the Alexandrian and Western texts have a passive verb here instead of the active ἀποκατήλλαξεν (apokathllaxen, “he has reconciled”): ἀποκατηλλάγητε (apokathllaghte) in (Ì46) B, ἀποκατήλλακται [sic] (apokathllaktai) in 33, and ἀποκαταλλαγέντες (apokatallagente") in D* F G. Yet the active verb is strongly supported by א A C D2 Ψ 048 075 [0278] 1739 1881 Ï lat sy. Internally, the passive creates an anacoluthon in that it looks back to the accusative ὑμᾶς (Juma", “you”) of v. 21 and leaves the following παραστῆσαι (parasthsai) dangling (“you were reconciled…to present you”). The passive reading is certainly the harder reading. As such, it may well explain the rise of the other readings. At the same time, it is possible that the passive was produced by scribes who wanted some symmetry between the ποτε (pote, “at one time”) of v. 21 and the νυνὶ δέ (nuni de, “but now”) of v. 22: Since a passive periphrastic participle is used in v. 21, there may have a temptation to produce a corresponding passive form in v. 22, handling the ὑμᾶς of v. 21 by way of constructio ad sensum. Since παραστῆσαι occurs ten words later, it may not have been considered in this scribal modification. Further, the Western reading (ἀποκαταλλαγέντες) hardly seems to have arisen from ἀποκατηλλάγητε (contra TCGNT 555). As difficult as this decision is, the preferred reading is the active form because it is superior externally and seems to explain the rise of all forms of the passive readings.
[1:22] tn The direct object is omitted in the Greek text, but it is clear from context that “you” (ὑμᾶς, Jumas) is implied.
[1:8] 63 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.
