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Psalms 1:1-6

Konteks

Book 1
(Psalms 1-41)

Psalm 1 1 

1:1 How blessed 2  is the one 3  who does not follow 4  the advice 5  of the wicked, 6 

or stand in the pathway 7  with sinners,

or sit in the assembly 8  of scoffers! 9 

1:2 Instead 10  he finds pleasure in obeying the Lord’s commands; 11 

he meditates on 12  his commands 13  day and night.

1:3 He is like 14  a tree planted by flowing streams; 15 

it 16  yields 17  its fruit at the proper time, 18 

and its leaves never fall off. 19 

He succeeds in everything he attempts. 20 

1:4 Not so with the wicked!

Instead 21  they are like wind-driven chaff. 22 

1:5 For this reason 23  the wicked cannot withstand 24  judgment, 25 

nor can sinners join the assembly of the godly. 26 

1:6 Certainly 27  the Lord guards the way of the godly, 28 

but the way of the wicked ends in destruction. 29 

James 1:1-27

Konteks
Salutation

1:1 From James, 30  a slave 31  of God and the Lord Jesus Christ, to the twelve tribes dispersed abroad. 32  Greetings!

Joy in Trials

1:2 My brothers and sisters, 33  consider it nothing but joy 34  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, 35  unstable in all his ways.

1:9 Now the believer 36  of humble means 37  should take pride 38  in his high position. 39  1:10 But the rich person’s pride should be in his humiliation, because he will pass away like a wildflower in the meadow. 40  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. 41  So also the rich person in the midst of his pursuits will wither away. 1:12 Happy is the one 42  who endures testing, because when he has proven to be genuine, he will receive the crown of life that God 43  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, 44  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. 45  1:17 All generous giving and every perfect gift 46  is from above, coming down 47  from the Father of lights, with whom there is no variation or the slightest hint of change. 48  1:18 By his sovereign plan he gave us birth 49  through the message of truth, that we would be a kind of firstfruits of all he created.

Living Out the Message

1:19 Understand this, my dear brothers and sisters! 50  Let every person be quick to listen, slow to speak, slow to anger. 1:20 For human 51  anger does not accomplish God’s righteousness. 52  1:21 So put away all filth and evil excess and humbly 53  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 54  who gazes at his own face 55  in a mirror. 1:24 For he gazes at himself and then goes out and immediately forgets 56  what sort of person he was. 1:25 But the one who peers into the perfect law of liberty and fixes his attention there, 57  and does not become a forgetful listener but one who lives it out – he 58  will be blessed in what he does. 59  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 60  God the Father 61  is this: to care for orphans and widows in their misfortune and to keep oneself unstained by the world.

1 Corinthians 4:1-21

Konteks
The Apostles’ Ministry

4:1 One 62  should think about us this way – as servants of Christ and stewards of the mysteries of God. 4:2 Now what is sought in stewards is that one be found faithful. 4:3 So for me, it is a minor matter that I am judged by you or by any human court. In fact, I do not even judge myself. 4:4 For I am not aware of anything against myself, but I am not acquitted because of this. The one who judges me is the Lord. 4:5 So then, do not judge anything before the time. Wait until the Lord comes. He will 63  bring to light the hidden things of darkness and reveal the motives of hearts. Then each will receive recognition 64  from God.

4:6 I have applied these things to myself and Apollos because of you, brothers and sisters, 65  so that through us you may learn “not to go beyond what is written,” so that none of you will be puffed up in favor of the one against the other. 4:7 For who concedes you any superiority? What do you have that you did not receive? And if you received it, why do you boast as though you did not? 4:8 Already you are satisfied! Already you are rich! You have become kings without us! I wish you had become kings so that we could reign with you! 4:9 For, I think, God has exhibited us apostles last of all, as men condemned to die, because we have become a spectacle to the world, both to angels and to people. 4:10 We are fools for Christ, but you are wise in Christ! We are weak, but you are strong! You are distinguished, we are dishonored! 4:11 To the present hour we are hungry and thirsty, poorly clothed, brutally treated, and without a roof over our heads. 4:12 We do hard work, toiling with our own hands. When we are verbally abused, we respond with a blessing, when persecuted, we endure, 4:13 when people lie about us, we answer in a friendly manner. We are the world’s dirt and scum, even now.

A Father’s Warning

4:14 I am not writing these things to shame you, but to correct you as my dear children. 4:15 For though you may have ten thousand guardians in Christ, you do not have many fathers, because I became your father in Christ Jesus through the gospel. 4:16 I encourage you, then, be imitators of me. 4:17 For this reason, I have sent Timothy to you, who is my dear and faithful son in the Lord. He will remind you of my ways in Christ, 66  as I teach them everywhere in every church. 4:18 Some have become arrogant, 67  as if I were not coming to you. 4:19 But I will come to you soon, if the Lord is willing, and I will find out not only the talk of these arrogant people, but also their power. 4:20 For the kingdom of God is demonstrated not in idle talk but with power. 4:21 What do you want? Shall I come to you with a rod of discipline 68  or with love and a spirit of gentleness?

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[1:1]  1 sn Psalm 1. In this wisdom psalm the author advises his audience to reject the lifestyle of the wicked and to be loyal to God. The psalmist contrasts the destiny of the wicked with that of the righteous, emphasizing that the wicked are eventually destroyed while the godly prosper under the Lord’s protective care.

[1:1]  2 tn The Hebrew noun is an abstract plural. The word often refers metonymically to the happiness that God-given security and prosperity produce (see v. 3; Pss 2:12; 34:9; 41:1; 65:4; 84:12; 89:15; 106:3; 112:1; 127:5; 128:1; 144:15).

[1:1]  3 tn Heb “[Oh] the happiness [of] the man.” Hebrew wisdom literature often assumes and reflects the male-oriented perspective of ancient Israelite society. The principle of the psalm is certainly applicable to all people, regardless of their gender or age. To facilitate modern application, we translate the gender and age specific “man” with the more neutral “one.” (Generic “he” is employed in vv. 2-3). Since the godly man described in the psalm is representative of followers of God (note the plural form צַדִּיקִים [tsadiqim, “righteous, godly”] in vv. 5-6), one could translate the collective singular with the plural “those” both here and in vv. 2-3, where singular pronouns and verbal forms are utilized in the Hebrew text (cf. NRSV). However, here the singular form may emphasize that godly individuals are usually outnumbered by the wicked. Retaining the singular allows the translation to retain this emphasis.

[1:1]  4 tn Heb “walk in.” The three perfect verbal forms in v. 1 refer in this context to characteristic behavior. The sequence “walk–stand–sit” envisions a progression from relatively casual association with the wicked to complete identification with them.

[1:1]  5 tn The Hebrew noun translated “advice” most often refers to the “counsel” or “advice” one receives from others. To “walk in the advice of the wicked” means to allow their evil advice to impact and determine one’s behavior.

[1:1]  6 tn In the psalms the Hebrew term רְשָׁעִים (rÿshaim, “wicked”) describes people who are proud, practical atheists (Ps 10:2, 4, 11) who hate God’s commands, commit sinful deeds, speak lies and slander (Ps 50:16-20), and cheat others (Ps 37:21).

[1:1]  7 tn “Pathway” here refers to the lifestyle of sinners. To “stand in the pathway of/with sinners” means to closely associate with them in their sinful behavior.

[1:1]  8 tn Here the Hebrew term מוֹשַׁב (moshav), although often translated “seat” (cf. NEB, NIV), appears to refer to the whole assembly of evildoers. The word also carries the semantic nuance “assembly” in Ps 107:32, where it is in synonymous parallelism with קָהָל (qahal, “assembly”).

[1:1]  9 tn The Hebrew word refers to arrogant individuals (Prov 21:24) who love conflict (Prov 22:10) and vociferously reject wisdom and correction (Prov 1:22; 9:7-8; 13:1; 15:12). To “sit in the assembly” of such people means to completely identify with them in their proud, sinful plans and behavior.

[1:2]  10 tn Here the Hebrew expression כִּי־אִם (ki-im, “instead”) introduces a contrast between the sinful behavior depicted in v. 1 and the godly lifestyle described in v. 2.

[1:2]  11 tn Heb “his delight [is] in the law of the Lord.” In light of the following line, which focuses on studying the Lord’s law, one might translate, “he finds pleasure in studying the Lord’s commands.” However, even if one translates the line this way, it is important to recognize that mere study and intellectual awareness are not ultimately what bring divine favor. Study of the law is metonymic here for the correct attitudes and behavior that should result from an awareness of and commitment to God’s moral will; thus “obeying” has been used in the translation rather than “studying.”

[1:2]  12 tn The Hebrew imperfect verbal form draws attention to the characteristic behavior described here and lends support to the hyperbolic adverbial phrase “day and night.” The verb הָגָה (hagag) means “to recite quietly; to meditate” and refers metonymically to intense study and reflection.

[1:2]  13 tn Or “his law.”

[1:3]  19 tn The Hebrew perfect verbal form with vav (ו) consecutive here carries the same characteristic force as the imperfect in the preceding verse. According to the psalmist, the one who studies and obeys God’s commands typically prospers.

[1:3]  20 tn Heb “channels of water.”

[1:3]  21 tn Heb “which.”

[1:3]  22 tn The Hebrew imperfect verbal forms in v. 3 draw attention to the typical nature of the actions/states they describe.

[1:3]  23 tn Heb “in its season.”

[1:3]  24 tn Or “fade”; “wither.”

[1:3]  25 tn Heb “and all which he does prospers”; or “and all which he does he causes to prosper.” (The simile of the tree does not extend to this line.) It is not certain if the Hiphil verbal form (יַצְלִיחַ, yatsliakh) is intransitive-exhibitive (“prospers”) or causative (“causes to prosper”) here. If the verb is intransitive, then כֹּל (kol, “all, everything”) is the subject. If the verb is causative, then the godly individual or the Lord himself is the subject and כֹּל is the object. The wording is reminiscent of Josh 1:8, where the Lord tells Joshua: “This law scroll must not leave your lips! You must memorize it day and night so you can carefully obey all that is written in it. Then you will prosper (literally, “cause your way to prosper”) and be successful.”

[1:4]  28 tn Here the Hebrew expression כִּי־אִם (ki-im, “instead,” cf. v. 2) introduces a contrast between the prosperity of the godly depicted in v. 3 and the destiny of the wicked described in v. 4.

[1:4]  29 tn Heb “[they are] like the chaff which [the] wind blows about.” The Hebrew imperfect verbal form draws attention to the typical nature of the action described.

[1:5]  37 tn Or “Therefore.”

[1:5]  38 tn Heb “arise in,” but the verb is used metonymically here in the sense of “stand”; “endure,” as in 1 Sam 13:14 and Job 8:15. The negated Hebrew imperfect verbal form is here taken as indicating incapability or lack of potential, though one could understand the verb form as indicating what is typical (“do not withstand”) or what will happen (“will not withstand”).

[1:5]  39 tn Heb “the judgment.” The article indicates a judgment that is definite in the mind of the speaker. In the immediate context this probably does not refer to the “final judgment” described in later biblical revelation, but to a temporal/historical judgment which the author anticipates. Periodically during the OT period, God would come in judgment, removing the wicked from the scene, while preserving a godly remnant (see Gen 6-9; Ps 37; Hab 3).

[1:5]  40 tn Heb “and sinners in the assembly (or “circle”) of [the] godly.” The negative particle and verb from the preceding line are assumed by ellipsis here (“will not arise/stand”).

[1:6]  46 tn The translation understands כי as asseverative. Another option is to translate “for,” understanding v. 6 as a theological explanation for vv. 3-5, which contrasts the respective destinies of the godly and the wicked.

[1:6]  47 tn Heb “the Lord knows the way of the righteous.” To “know a way” means, in its most basic sense, “to recognize/acknowledge a pathway, route, or prescribed way of life” (see Josh 3:4; Job 21:14; Ps 67:2; Isa 42:16; Jer 5:4-5). Here it could refer to the Lord recognizing the behavior of the godly and, by metonymy, rewarding their godliness with security and prosperity (resulting in the translation, “the Lord rewards the behavior of the godly”). The present translation takes the verb in the sense of “mark out” (cf. Job 23:10), which metonymically could mean “watch over, protect, guard.” In this case the “way of the godly” is not their behavior, but their course of life or destiny; a translation reflecting this would be “the Lord protects the lives of the godly” or “the Lord watches over the destiny of the godly” (cf. NEB, NIV, NRSV). The Hebrew active participle יוֹדֵעַ (yodea’, “knows”) has here a characteristic durative force.

[1:6]  48 tn Heb “but the way of the wicked perishes.” The “way of the wicked” may refer to their course of life (Ps 146:9; Prov 4:19; Jer 12:1) or their sinful behavior (Prov 12:26; 15:9). The Hebrew imperfect verbal form probably describes here what typically happens, though one could take the form as indicating what will happen (“will perish”).

[1:1]  55 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]  56 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]  57 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]  64 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]  65 tn Grk “all joy,” “full joy,” or “greatest joy.”

[1:8]  73 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).

[1:9]  82 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]  83 tn Grk “the lowly brother,” but “lowly/humble” is clarified in context by the contrast with “wealthy” in v. 10.

[1:9]  84 tn Grk “let him boast.”

[1:9]  85 tn Grk “his height,” “his exaltation.”

[1:10]  91 tn Grk “a flower of grass.”

[1:11]  100 tn Or “perishes,” “is destroyed.”

[1:12]  109 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]  110 tc Most mss ([C] P 0246 Ï) read ὁ κύριος (Jo kurio", “the Lord”) here, while others have ὁ θεός (Jo qeo", “God”; 4 33vid 323 945 1739 al). However, several important and early witnesses (Ì23 א A B Ψ 81 co) have no explicit subject. In light of the scribal tendency toward clarification, and the fact that both κύριος and θεός are well represented, there can be no doubt that the original text had no explicit subject. The referent (God) has been specified in the translation for clarity, not because of textual basis.

[1:13]  118 tn Or “God must not be tested by evil people.”

[1:16]  127 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:2.

[1:17]  136 tn The first phrase refers to the action of giving and the second to what is given.

[1:17]  137 tn Or “All generous giving and every perfect gift from above is coming down.”

[1:17]  138 tn Grk “variation or shadow of turning” (referring to the motions of heavenly bodies causing variations of light and darkness).

[1:18]  145 tn Grk “Having willed, he gave us birth.”

[1:19]  154 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:2.

[1:20]  163 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]  164 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]  172 tn Or “with meekness.”

[1:23]  181 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]  182 tn Grk “the face of his beginning [or origin].”

[1:24]  190 tn Grk “and he has gone out and immediately has forgotten.”

[1:25]  199 tn Grk “continues.”

[1:25]  200 tn Grk “this one.”

[1:25]  201 tn Grk “in his doing.”

[1:27]  208 tn Or “in the sight of”; Grk “with.”

[1:27]  209 tn Grk “the God and Father.”

[4:1]  217 tn Here ἄνθρωπος (anqrwpo") is both indefinite and general, “one”; “a person” (BDAG 81 s.v. 4.a.γ).

[4:5]  226 tn Grk “time, until the Lord comes, who will bring to light.”

[4:5]  227 tn Or “praise.”

[4:6]  235 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:10.

[4:17]  244 tc ‡ Several important mss read ᾿Ιησοῦ (Ihsou, “Jesus”) after Χριστῷ (Cristw, “Christ”) in v. 17 (so Ì46 א C D1 33 1739 al). Western mss have κυρίῳ ᾿Ιησοῦ (kuriw Ihsou, “Lord Jesus”; D* F G), while several significant mss, as well as the majority, have only Χριστῷ here (A B D2 Ψ Ï sa). Once ᾿Ιησοῦ got into the text, it would continue to be copied. There is however no easy explanation for the word lacking in so many witnesses. Thus the shorter reading appears to be original. NA27 includes ᾿Ιησοῦ in brackets, indicating doubt as to its authenticity.

[4:18]  253 tn Grk “puffed up”; “inflated.”

[4:21]  262 tn Grk “rod.” Context indicates that this rod will be used for disciplinary purposes.



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