Psalms 1:1-6

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

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 10:19-33

10:19 Am I saying that idols or food sacrificed to them amount to anything? 10:20 No, I mean that what the pagans sacrifice ⁶²  is to demons and not to God. I do not want you to be partners with demons. 10:21 You cannot drink the cup of the Lord and the cup of demons. You cannot take part in the table of the Lord and the table of demons. 10:22 Or are we trying to provoke the Lord to jealousy? Are we really stronger than he is? ⁶³ 

Live to Glorify God

10:23 “Everything is lawful,” but not everything is beneficial. “Everything is lawful,” ⁶⁴  but not everything builds others up. ⁶⁵  10:24 Do not seek your own good, but the good of the other person. 10:25 Eat anything that is sold in the marketplace without questions of conscience, 10:26 for the earth and its abundance are the Lord’s. ⁶⁶  10:27 If an unbeliever invites you to dinner and you want to go, eat whatever is served without asking questions of conscience. 10:28 But if someone says to you, “This is from a sacrifice,” do not eat, because of the one who told you and because of conscience ⁶⁷  – 10:29 I do not mean yours but the other person’s. For why is my freedom being judged by another’s conscience? 10:30 If I partake with thankfulness, why am I blamed for the food ⁶⁸  that I give thanks for? 10:31 So whether you eat or drink, or whatever you do, do everything for the glory of God. 10:32 Do not give offense to Jews or Greeks or to the church of God, 10:33 just as I also try to please everyone in all things. I do not seek my own benefit, but the benefit ⁶⁹  of many, so that they may be saved.

[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 (rÿsha’im, “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 33^vid 323 945 1739 al). However, several important and early witnesses (̲³ 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.”

[10:20]  ²¹⁷ tn Grk “what they sacrifice”; the referent (the pagans) is clear from the context and has been specified in the translation for clarity.

[10:22]  ²²⁶ tn The question in Greek expects a negative answer (“We are not stronger than he is, are we?”).

[10:23]  ²³⁵ sn “Everything is lawful.” Here again Paul cites certain slogans the Corinthians used to justify their behavior (cf. 6:12-13; 7:1; 8:1, 4). Paul agrees with the slogans in part, but corrects them to show how the Corinthians have misused these ideas.

[10:23]  ²³⁶ tn Grk “builds up.” The object “others” is not expressed but is implied, as v. 24 shows. Paul picks up a theme he introduced at the start of this section of the letter (8:1).

[10:26]  ²⁴⁴ sn A quotation from Ps 24:1; an allusion to Ps 50:12; 89:11.

[10:28]  ²⁵³ tc The Byzantine texttype and a few other witnesses (H^c Ψ Ï) essentially duplicate v. 26 at the end of this verse (with γάρ [gar, “for”] in second instead of third position), which itself is a quotation from Ps 24:1 (23:1 LXX). Not only is there a vast number of early, important, and diverse witnesses that lack this extra material (א A B C* D F G H* P 33 81 365 630 1175 1739 1881 2464 latt co), but the quotation seems out of place at this point in the discourse for Paul is here discussing reasons not to partake of food that has been sacrificed to idols. Perhaps scribes felt that since food is from the Lord, to eat meat sacrificed to idols contradicts that belief. Either way, the better witnesses lack the clause which, had it been authentic to v. 28, would have not occasioned such a widespread excision. The evidence is thus compelling for the shorter reading.

[10:30]  ²⁶² tn Grk “about that for which”; the referent (the food) has been specified in the translation for clarity.

[10:33]  ²⁷¹ tn Although the Greek word translated “benefit” occurs only once in this verse, the Greek article occurs twice. This indicates an implied repetition of the term, which has been included twice in the translation for the sake of clarity and English style.