Nehemia 1:1-11
Konteks1:1 1 These are the words of Nehemiah 2 son of Hacaliah:
It so happened that in the month of Kislev, in the twentieth year, 3 I was in Susa 4 the citadel. 1:2 Hanani, who was one of my relatives, 5 along with some of the men from Judah, came to me, 6 and I asked them about the Jews who had escaped and had survived the exile, and about Jerusalem. 7
1:3 They said to me, “The remnant that remains from the exile there in the province are experiencing considerable 8 adversity and reproach. The wall of Jerusalem lies breached, and its gates have been burned down!” 9
1:4 When I heard these things I sat down abruptly, 10 crying and mourning for several days. I continued fasting and praying before the God of heaven. 1:5 Then I said, “Please, O LORD God of heaven, great and awesome God, who keeps his loving covenant 11 with those who love him and obey 12 his commandments, 1:6 may your ear be attentive and your eyes be open to hear the prayer of your servant that I am praying to you today throughout both day and night on behalf of your servants the Israelites. I am confessing the sins of the Israelites that we have committed 13 against you – both I myself and my family 14 have sinned. 1:7 We have behaved corruptly against you, not obeying the commandments, the statutes, and the judgments that you commanded your servant Moses. 1:8 Please recall the word you commanded your servant Moses: ‘If you act unfaithfully, I will scatter you among the nations. 15 1:9 But if you repent 16 and obey 17 my commandments and do them, then even if your dispersed people are in the most remote location, 18 I will gather them from there and bring them to the place I have chosen for my name to reside.’ 1:10 They are your servants and your people, whom you have redeemed by your mighty strength and by your powerful hand. 1:11 Please, 19 O Lord, listen attentively 20 to the prayer of your servant and to the prayer of your servants who take pleasure in showing respect 21 to your name. Grant your servant success today and show compassion to me 22 in the presence of this man.”
Now 23 I was cupbearer for the king.
Yakobus 3:1-18
Konteks3:1 Not many of you should become teachers, my brothers and sisters, 24 because you know that we will be judged more strictly. 25 3:2 For we all stumble 26 in many ways. If someone does not stumble 27 in what he says, 28 he is a perfect individual, 29 able to control the entire body as well. 3:3 And if we put bits into the mouths of horses to get them to obey us, then we guide their entire bodies. 30 3:4 Look at ships too: Though they are so large and driven by harsh winds, they are steered by a tiny rudder wherever the pilot’s inclination directs. 3:5 So too the tongue is a small part of the body, 31 yet it has great pretensions. 32 Think 33 how small a flame sets a huge forest ablaze. 3:6 And the tongue is a fire! The tongue represents 34 the world of wrongdoing among the parts of our bodies. It 35 pollutes the entire body and sets fire to the course of human existence – and is set on fire by hell. 36
3:7 For every kind of animal, bird, reptile, and sea creature 37 is subdued and has been subdued by humankind. 38 3:8 But no human being can subdue the tongue; it is a restless 39 evil, full of deadly poison. 3:9 With it we bless the Lord 40 and Father, and with it we curse people 41 made in God’s image. 3:10 From the same mouth come blessing and cursing. These things should not be so, my brothers and sisters. 42 3:11 A spring does not pour out fresh water and bitter water from the same opening, does it? 3:12 Can a fig tree produce olives, my brothers and sisters, 43 or a vine produce figs? Neither can a salt water spring produce fresh water.
3:13 Who is wise and understanding among you? By his good conduct he should show his works done in the gentleness that wisdom brings. 44 3:14 But if you have bitter jealousy and selfishness in your hearts, do not boast and tell lies against the truth. 3:15 Such 45 wisdom does not come 46 from above but is earthly, natural, 47 demonic. 3:16 For where there is jealousy and selfishness, there is disorder and every evil practice. 3:17 But the wisdom from above is first pure, then peaceable, gentle, accommodating, 48 full of mercy and good fruit, 49 impartial, and not hypocritical. 50 3:18 And the fruit that consists of righteousness 51 is planted 52 in peace among 53 those who make peace.
Kisah Para Rasul 2:1
Konteks2:1 Now 54 when the day of Pentecost had come, they were all together in one place.
Yakobus 1:1-27
Konteks1:1 From James, 55 a slave 56 of God and the Lord Jesus Christ, to the twelve tribes dispersed abroad. 57 Greetings!
1:2 My brothers and sisters, 58 consider it nothing but joy 59 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, 60 unstable in all his ways.
1:9 Now the believer 61 of humble means 62 should take pride 63 in his high position. 64 1:10 But the rich person’s pride should be in his humiliation, because he will pass away like a wildflower in the meadow. 65 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. 66 So also the rich person in the midst of his pursuits will wither away. 1:12 Happy is the one 67 who endures testing, because when he has proven to be genuine, he will receive the crown of life that God 68 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, 69 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. 70 1:17 All generous giving and every perfect gift 71 is from above, coming down 72 from the Father of lights, with whom there is no variation or the slightest hint of change. 73 1:18 By his sovereign plan he gave us birth 74 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! 75 Let every person be quick to listen, slow to speak, slow to anger. 1:20 For human 76 anger does not accomplish God’s righteousness. 77 1:21 So put away all filth and evil excess and humbly 78 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 79 who gazes at his own face 80 in a mirror. 1:24 For he gazes at himself and then goes out and immediately forgets 81 what sort of person he was. 1:25 But the one who peers into the perfect law of liberty and fixes his attention there, 82 and does not become a forgetful listener but one who lives it out – he 83 will be blessed in what he does. 84 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 85 God the Father 86 is this: to care for orphans and widows in their misfortune and to keep oneself unstained by the world.
[1:1] 1 sn In ancient Judaism Ezra and Nehemiah were regarded as a single book with dual authorship. According to the Talmud, “Ezra wrote his book” (b. Bava Batra 15a). The Gemara then asks and answers, “And who finished it? Nehemiah the son of Hacaliah.” Accordingly, the two are joined in the Leningrad Codex (ca.
[1:1] 2 sn The name Nehemiah in Hebrew (נְחֶמְיָה, nÿkhemyah) means “the
[1:1] 3 tn That is, the twentieth year of King Artaxerxes’ reign (cf. 2:1).
[1:2] 6 tn The Hebrew text does not include the words “to me”; these words were supplied in the translation for the sake of clarity.
[1:2] 7 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[1:3] 9 tn Heb “have been burned with fire” (so also in Neh 2:17). The expression “burned with fire” is redundant in contemporary English; the translation uses “burned down” for stylistic reasons.
[1:4] 10 tn Heb “sat down.” Context suggests that this was a rather sudden action, resulting from the emotional shock of the unpleasant news, so “abruptly” has been supplied in the present translation.
[1:5] 11 tn Heb “the covenant and loyal love.” The phrase is a hendiadys: the first noun retains its full nominal sense, while the second noun functions adjectivally (“loyal love” = loving). Alternately, the first might function adjectivally and the second noun function as the noun: “covenant and loyal love” = covenant fidelity (see Neh 9:32).
[1:5] 12 tn Heb “keep.” The Hebrew verb שָׁמַר (shamar, “to observe; to keep”) is often used as an idiom that means “to obey” the commandments of God (e.g., Exod 20:6; Deut 5:16; 23:24; 29:8; Judg 2:22; 1 Kgs 2:43; 11:11; Ps 119:8, 17, 34; Jer 35:18; Ezek 17:14; Amos 2:4). See BDB 1036 s.v. 3.c.
[1:6] 13 tn Heb “have sinned.” For stylistic reasons – to avoid redundancy in English – this was translated as “committed.”
[1:6] 14 tn Heb “the house of my father.”
[1:9] 17 tn Heb “keep.” See the note on the word “obey” in Neh 1:5.
[1:9] 18 tn Heb “at the end of the heavens.”
[1:11] 19 tn The interjection אָנָּא (’anna’) is an emphatic term of entreaty: “please!” (BDB 58 s.v.; HALOT 69-70 s.v.). This term is normally reserved for pleas for mercy from God in life-and-death situations (2 Kgs 20:3 = Isa 38:3; Pss 116:4; 118:25; Jonah 1:14; 4:2) and for forgiveness of heinous sins that would result or have resulted in severe judgment from God (Exod 32:31; Dan 9:4; Neh 1:5, 11).
[1:11] 20 tn Heb “let your ear be attentive.”
[1:11] 22 tn Heb “grant compassion.” The words “to me” are supplied in the translation for the sake of smoothness and style in English.
[1:11] 23 tn The vav (ו) on וַאֲנִי (va’ani, “Now, I”) introduces a disjunctive parenthetical clause that provides background information to the reader.
[3:1] 24 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:2.
[3:1] 25 tn Grk “will receive a greater judgment.”
[3:2] 29 tn 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).
[3:3] 30 tn Grk “their entire body.”
[3:5] 31 tn Grk “a small member.”
[3:5] 32 tn Grk “boasts of great things.”
[3:6] 34 tn Grk “makes itself,” “is made.”
[3:6] 35 tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
[3:6] 36 sn The word translated hell is “Gehenna” (γέεννα, geenna), a Greek transliteration of the Hebrew words ge hinnom (“Valley of Hinnom”). This was the valley along the south side of Jerusalem. In OT times it was used for human sacrifices to the pagan god Molech (cf. Jer 7:31; 19:5-6; 32:35), and it came to be used as a place where human excrement and rubbish were disposed of and burned. In the intertestamental period, it came to be used symbolically as the place of divine punishment (cf. 1 En. 27:2, 90:26; 4 Ezra 7:36).
[3:7] 37 tn Grk (plurals), “every kind of animals and birds, of reptiles and sea creatures.”
[3:7] 38 tn Grk “the human species.”
[3:8] 39 tc Most
[3:9] 40 tc Most later
[3:9] 41 tn Grk “men”; but here ἀνθρώπους (anqrwpous) has generic force, referring to both men and women.
[3:10] 42 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:2.
[3:12] 43 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:2.
[3:13] 44 tn Grk “works in the gentleness of wisdom.”
[3:15] 46 tn Grk “come down”; “descend.”
[3:15] 47 tn Grk “soulish,” which describes life apart from God, characteristic of earthly human life as opposed to what is spiritual. Cf. 1 Cor 2:14; 15:44-46; Jude 19.
[3:17] 48 tn Or “willing to yield,” “open to persuasion.”
[3:17] 49 tn Grk “fruits.” The plural Greek term καρπούς has been translated with the collective singular “fruit.”
[3:18] 51 tn Grk “the fruit of righteousness,” meaning righteous living as a fruit, as the thing produced.
[3:18] 53 tn Or “for,” or possibly “by.”
[2:1] 54 tn Grk “And” Here καί (kai) has been translated as “now” to indicate the transition to a new topic. Greek style often begins sentences or clauses with “and,” but English style does not.
[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] 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] 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] 58 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] 59 tn Grk “all joy,” “full joy,” or “greatest joy.”
[1:8] 60 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] 61 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] 62 tn Grk “the lowly brother,” but “lowly/humble” is clarified in context by the contrast with “wealthy” in v. 10.
[1:9] 63 tn Grk “let him boast.”
[1:9] 64 tn Grk “his height,” “his exaltation.”
[1:10] 65 tn Grk “a flower of grass.”
[1:11] 66 tn Or “perishes,” “is destroyed.”
[1:12] 67 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] 68 tc Most
[1:13] 69 tn Or “God must not be tested by evil people.”
[1:16] 70 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:2.
[1:17] 71 tn The first phrase refers to the action of giving and the second to what is given.
[1:17] 72 tn Or “All generous giving and every perfect gift from above is coming down.”
[1:17] 73 tn Grk “variation or shadow of turning” (referring to the motions of heavenly bodies causing variations of light and darkness).
[1:18] 74 tn Grk “Having willed, he gave us birth.”
[1:19] 75 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:2.
[1:20] 76 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] 77 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] 78 tn Or “with meekness.”
[1:23] 79 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] 80 tn Grk “the face of his beginning [or origin].”
[1:24] 81 tn Grk “and he has gone out and immediately has forgotten.”
[1:25] 84 tn Grk “in his doing.”
