Ulangan 1:1-46
Konteks1:1 This is what 1 Moses said to the assembly of Israel 2 in the Transjordanian 3 wastelands, the arid country opposite 4 Suph, 5 between 6 Paran 7 and Tophel, 8 Laban, 9 Hazeroth, 10 and Di Zahab 11 1:2 Now it is ordinarily an eleven-day journey 12 from Horeb 13 to Kadesh Barnea 14 by way of Mount Seir. 15 1:3 However, it was not until 16 the first day of the eleventh month 17 of the fortieth year 18 that Moses addressed the Israelites just as 19 the Lord had instructed him to do. 1:4 This took place after the defeat 20 of King Sihon 21 of the Amorites, whose capital was 22 in Heshbon, 23 and King Og of Bashan, whose capital was 24 in Ashtaroth, 25 specifically in Edrei. 26 1:5 So it was in the Transjordan, in Moab, that Moses began to deliver these words: 27
1:6 The Lord our God spoke to us at Horeb and said, “You have stayed 28 in the area of this mountain long enough. 1:7 Get up now, 29 resume your journey, heading for 30 the Amorite hill country, to all its areas 31 including the arid country, 32 the highlands, the Shephelah, 33 the Negev, 34 and the coastal plain – all of Canaan and Lebanon as far as the Great River, that is, the Euphrates. 1:8 Look! I have already given the land to you. 35 Go, occupy the territory that I, 36 the Lord, promised 37 to give to your ancestors 38 Abraham, Isaac, and Jacob, and to their descendants.” 39 1:9 I also said to you at that time, “I am no longer able to sustain you by myself. 1:10 The Lord your God has increased your population 40 to the point that you are now as numerous as the very stars of the sky. 41 1:11 Indeed, may the Lord, the God of your ancestors, make you a thousand times more numerous than you are now, blessing you 42 just as he said he would! 1:12 But how can I alone bear up under the burden of your hardship and strife? 1:13 Select wise and practical 43 men, those known among your tribes, whom I may appoint as your leaders.” 1:14 You replied to me that what I had said to you was good. 1:15 So I chose 44 as your tribal leaders wise and well-known men, placing them over you as administrators of groups of thousands, hundreds, fifties, and tens, and also as other tribal officials. 1:16 I furthermore admonished your judges at that time that they 45 should pay attention to issues among your fellow citizens 46 and judge fairly, 47 whether between one citizen and another 48 or a citizen and a resident foreigner. 49 1:17 They 50 must not discriminate in judgment, but hear the lowly 51 and the great alike. Nor should they be intimidated by human beings, for judgment belongs to God. If the matter being adjudicated is too difficult for them, they should bring it before me for a hearing.
1:18 So I instructed you at that time regarding everything you should do. 1:19 Then we left Horeb and passed through all that immense, forbidding wilderness that you saw on the way to the Amorite hill country as the Lord our God had commanded us to do, finally arriving at Kadesh Barnea. 1:20 Then I said to you, “You have come to the Amorite hill country which the Lord our God is about to give 52 us. 1:21 Look, he 53 has placed the land in front of you! 54 Go up, take possession of it, just as the Lord, the God of your ancestors, said to do. Do not be afraid or discouraged!” 1:22 So all of you approached me and said, “Let’s send some men ahead of us to scout out the land and bring us back word as to how we should attack it and what the cities are like there.” 1:23 I thought this was a good idea, 55 so I sent 56 twelve men from among you, one from each tribe. 1:24 They left and went up to the hill country, coming to the Eshcol Valley, 57 which they scouted out. 1:25 Then they took 58 some of the produce of the land and carried it back down to us. They also brought a report to us, saying, “The land that the Lord our God is about to give us is good.”
1:26 You were not willing to go up, however, but instead rebelled against the Lord your God. 59 1:27 You complained among yourselves privately 60 and said, “Because the Lord hates us he brought us from Egypt to deliver us over to the Amorites so they could destroy us! 1:28 What is going to happen to us? Our brothers have drained away our courage 61 by describing people who are more numerous 62 and taller than we are, and great cities whose defenses appear to be as high as heaven 63 itself! Moreover, they said they saw 64 Anakites 65 there.” 1:29 So I responded to you, “Do not be terrified 66 of them! 1:30 The Lord your God is about to go 67 ahead of you; he will fight for you, just as you saw him do in Egypt 68 1:31 and in the desert, where you saw him 69 carrying you along like a man carries his son. This he did everywhere you went until you came to this very place.” 1:32 However, through all this you did not have confidence in the Lord your God, 1:33 the one who was constantly going before you to find places for you to set up camp. He appeared by fire at night and cloud by day, to show you the way you ought to go.
1:34 When the Lord heard you, he became angry and made this vow: 70 1:35 “Not a single person 71 of this evil generation will see the good land that I promised to give to your ancestors! 1:36 The exception is Caleb son of Jephunneh; 72 he will see it and I will give him and his descendants the territory on which he has walked, because he has wholeheartedly followed me.” 73 1:37 As for me, the Lord was also angry with me on your account. He said, “You also will not be able to go there. 1:38 However, Joshua son of Nun, your assistant, 74 will go. Encourage him, because he will enable Israel to inherit the land. 75 1:39 Also, your infants, who you thought would die on the way, 76 and your children, who as yet do not know good from bad, 77 will go there; I will give them the land and they will possess it. 1:40 But as for you, 78 turn back and head for the desert by the way to the Red Sea.” 79
1:41 Then you responded to me and admitted, “We have sinned against the Lord. We will now go up and fight as the Lord our God has told us to do.” So you each put on your battle gear and prepared to go up to the hill country. 1:42 But the Lord told me: “Tell them this: ‘Do not go up and fight, because I will not be with you and you will be defeated by your enemies.’” 1:43 I spoke to you, but you did not listen. Instead you rebelled against the Lord 80 and recklessly went up to the hill country. 1:44 The Amorite inhabitants of that area 81 confronted 82 you and chased you like a swarm of bees, striking you down from Seir as far as Hormah. 83 1:45 Then you came back and wept before the Lord, but he 84 paid no attention to you whatsoever. 85 1:46 Therefore, you remained at Kadesh for a long time – indeed, for the full time. 86
Yakobus 1:1-27
Konteks1:1 From James, 87 a slave 88 of God and the Lord Jesus Christ, to the twelve tribes dispersed abroad. 89 Greetings!
1:2 My brothers and sisters, 90 consider it nothing but joy 91 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, 92 unstable in all his ways.
1:9 Now the believer 93 of humble means 94 should take pride 95 in his high position. 96 1:10 But the rich person’s pride should be in his humiliation, because he will pass away like a wildflower in the meadow. 97 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. 98 So also the rich person in the midst of his pursuits will wither away. 1:12 Happy is the one 99 who endures testing, because when he has proven to be genuine, he will receive the crown of life that God 100 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, 101 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. 102 1:17 All generous giving and every perfect gift 103 is from above, coming down 104 from the Father of lights, with whom there is no variation or the slightest hint of change. 105 1:18 By his sovereign plan he gave us birth 106 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! 107 Let every person be quick to listen, slow to speak, slow to anger. 1:20 For human 108 anger does not accomplish God’s righteousness. 109 1:21 So put away all filth and evil excess and humbly 110 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 111 who gazes at his own face 112 in a mirror. 1:24 For he gazes at himself and then goes out and immediately forgets 113 what sort of person he was. 1:25 But the one who peers into the perfect law of liberty and fixes his attention there, 114 and does not become a forgetful listener but one who lives it out – he 115 will be blessed in what he does. 116 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 117 God the Father 118 is this: to care for orphans and widows in their misfortune and to keep oneself unstained by the world.
Markus 12:1-27
Konteks12:1 Then 119 he began to speak to them in parables: “A man planted a vineyard. 120 He put a fence around it, dug a pit for its winepress, and built a watchtower. Then 121 he leased it to tenant farmers 122 and went on a journey. 12:2 At harvest time he sent a slave 123 to the tenants to collect from them 124 his portion of the crop. 125 12:3 But 126 those tenants 127 seized his slave, 128 beat him, 129 and sent him away empty-handed. 130 12:4 So 131 he sent another slave to them again. This one they struck on the head and treated outrageously. 12:5 He sent another, and that one they killed. This happened to many others, some of whom were beaten, others killed. 12:6 He had one left, his one dear son. 132 Finally he sent him to them, saying, ‘They will respect my son.’ 12:7 But those tenants said to one another, ‘This is the heir. Come, let’s kill him and the inheritance will be ours!’ 12:8 So 133 they seized him, 134 killed him, and threw his body 135 out of the vineyard. 136 12:9 What then will the owner of the vineyard do? He will come and destroy 137 those tenants and give the vineyard to others. 138 12:10 Have you not read this scripture:
‘The stone the builders rejected has become the cornerstone. 139
12:11 This is from the Lord, and it is marvelous in our eyes’?” 140
12:12 Now 141 they wanted to arrest him (but they feared the crowd), because they realized that he told this parable against them. So 142 they left him and went away. 143
12:13 Then 144 they sent some of the Pharisees 145 and Herodians 146 to trap him with his own words. 147 12:14 When they came they said to him, “Teacher, we know that you are truthful and do not court anyone’s favor, because you show no partiality 148 but teach the way of God in accordance with the truth. 149 Is it right 150 to pay taxes 151 to Caesar 152 or not? Should we pay or shouldn’t we?” 12:15 But he saw through their hypocrisy and said 153 to them, “Why are you testing me? Bring me a denarius 154 and let me look at it.” 12:16 So 155 they brought one, and he said to them, “Whose image 156 is this, and whose inscription?” They replied, 157 “Caesar’s.” 12:17 Then Jesus said to them, “Give to Caesar the things that are Caesar’s, and to God the things that are God’s.” 158 And they were utterly amazed at him.
12:18 Sadducees 159 (who say there is no resurrection) 160 also came to him and asked him, 161 12:19 “Teacher, Moses wrote for us: ‘If a man’s brother dies and leaves a wife but no children, that man 162 must marry 163 the widow and father children 164 for his brother.’ 165 12:20 There were seven brothers. The first one married, 166 and when he died he had no children. 12:21 The second married her and died without any children, and likewise the third. 12:22 None of the seven had children. Finally, the woman died too. 12:23 In the resurrection, when they rise again, 167 whose wife will she be? For all seven had married her.” 168 12:24 Jesus said to them, “Aren’t you deceived 169 for this reason, because you don’t know the scriptures or the power of God? 12:25 For when they rise from the dead, they neither marry nor are given in marriage, but are like angels 170 in heaven. 12:26 Now as for the dead being raised, 171 have you not read in the book of Moses, in the passage about the bush, 172 how God said to him, ‘I am the God of Abraham, the 173 God of Isaac, and the God of Jacob’? 174 12:27 He is not the God of the dead but of the living. 175 You are badly mistaken!”
[1:1] 1 tn Heb “These are the words.”
[1:1] 2 tn Heb “to all Israel.”
[1:1] 3 tn Heb “on the other side of the Jordan.” This would appear to favor authorship by someone living on the west side of the Jordan, that is, in Canaan, whereas the biblical tradition locates Moses on the east side (cf. v. 5). However the Hebrew phrase בְּעֵבֶר הַיּרְדֵּן (bÿ’ever hayyrÿden) is a frozen form meaning “Transjordan,” a name appropriate from any geographical vantage point. To this day, one standing east of the Jordan can describe himself as being in Transjordan.
[1:1] 4 tn The Hebrew term מוֹל (mol) may also mean “in front of” or “near” (cf. NCV, TEV, CEV, NLT).
[1:1] 5 sn This place is otherwise unattested and its location is unknown. Perhaps it is Khirbet Sufah, 4 mi (6 km) SSE of Madaba, Jordan.
[1:1] 6 tn The Hebrew term בֵּין (ben) may suggest “in the area of.”
[1:1] 7 sn Paran is the well-known desert area between Mount Sinai and Kadesh Barnea (cf. Num 10:12; 12:16).
[1:1] 8 sn Tophel refers possibly to et£-T£afîleh, 15 mi (25 km) SE of the Dead Sea, or to Da‚bîlu, another name for Paran. See H. Cazelles, “Tophel (Deut. 1:1),” VT 9 (1959): 412-15.
[1:1] 9 sn Laban. Perhaps this refers to Libnah (Num 33:20).
[1:1] 10 sn Hazeroth. This probably refers to àAin Khadra. See Y. Aharoni, The Land of the Bible, 199-200.
[1:1] 11 sn Di Zahab. Perhaps this refers to Mina al-Dhahab on the eastern Sinai coast.
[1:2] 12 sn An eleven-day journey was about 140 mi (233 km).
[1:2] 13 sn Horeb is another name for Sinai. “Horeb” occurs 9 times in the Book of Deuteronomy and “Sinai” only once (33:2). “Sinai” occurs 13 times in the Book of Exodus and “Horeb” only 3 times.
[1:2] 14 sn Kadesh Barnea. Possibly this refers to àAin Qudeis, about 50 mi (80 km) southwest of Beer Sheba, but more likely to àAin Qudeirat, 5 mi (8 km) NW of àAin Qudeis. See R. Cohen, “Did I Excavate Kadesh-Barnea?” BAR 7 (1981): 20-33.
[1:2] 15 sn Mount Seir is synonymous with Edom. “By way of Mount Seir” refers to the route from Horeb that ended up in Edom Cf. CEV “by way of the Mount Seir Road”; TEV “by way of the hill country of Edom.”
[1:3] 16 tn Heb “in” or “on.” Here there is a contrast between the ordinary time of eleven days (v. 2) and the actual time of forty years, so “not until” brings out that vast disparity.
[1:3] 17 sn The eleventh month is Shebat in the Hebrew calendar, January/February in the modern (Gregorian) calendar.
[1:3] 18 sn The fortieth year would be 1406
[1:3] 19 tn Heb “according to all which.”
[1:4] 20 tn Heb “when he struck [or “smote”].”
[1:4] 21 sn See Deut 2:26–3:22.
[1:4] 23 sn Heshbon is probably modern Tell Hesban, about 7.5 mi (12 km) south southwest of Amman, Jordan.
[1:4] 25 sn Ashtaroth is probably Tell àAshtarah, about 22 mi (35 km) due east of the Sea of Galilee.
[1:4] 26 sn Edrei is probably modern Deràa, 60 mi (95 km) south of Damascus (see Num 21:33; Josh 12:4; 13:12, 31).
[1:5] 27 tn Heb “this instruction”; KJV, NIV, NRSV “this law”; TEV “God’s laws and teachings.” The Hebrew noun תוֹרָה (torah) is derived from the verb יָרָה (yarah, “to teach”) and here it refers to the Book of Deuteronomy, not the Pentateuch as a whole.
[1:6] 28 tn Heb “lived”; “dwelled.”
[1:7] 29 tn Heb “turn”; NAB “Leave here”; NIV, TEV “Break camp.”
[1:7] 31 tn Heb “its dwelling places.”
[1:7] 32 tn Heb “the Arabah” (so ASV, NAB, NIV, NRSV).
[1:7] 33 tn Heb “lowlands” (so TEV) or “steppes”; NIV, CEV, NLT “the western foothills.”
[1:7] sn The Shephelah is the geographical region between the Mediterranean coastal plain and the Judean hill country.
[1:7] 34 sn The Hebrew term Negev means literally “desert” or “south” (so KJV, ASV). It refers to the area south of Beer Sheba and generally west of the Arabah Valley between the Dead Sea and the Gulf of Aqaba.
[1:8] 35 tn Heb “I have placed before you the land.”
[1:8] 36 tn Heb “the
[1:8] 37 tn Heb “swore” (so NAB, NIV, NRSV, NLT). This refers to God’s promise, made by solemn oath, to give the patriarchs the land.
[1:8] 38 tn Heb “fathers” (also in vv. 11, 21, 35).
[1:8] 39 tn Heb “their seed after them.”
[1:10] 40 tn Heb “multiplied you.”
[1:10] 41 tn Or “heavens.” The Hebrew term שָׁמַיִם (shamayim) may be translated “heaven(s)” or “sky” depending on the context.
[1:11] 42 tn Heb “may he bless you.”
[1:13] 43 tn The Hebrew verb נְבֹנִים (nÿvonim, from בִּין [bin]) is a Niphal referring to skill or intelligence (see T. Fretheim, NIDOTTE 1:652-53).
[1:15] 44 tn Or “selected”; Heb “took.”
[1:16] 45 tn Or “you.” A number of English versions treat the remainder of this verse and v. 17 as direct discourse rather than indirect discourse (cf. KJV, NAB, NIV, NRSV, NLT).
[1:16] 46 tn Heb “brothers.” The term “brothers” could, in English, be understood to refer to siblings, so “fellow citizens” has been used in the translation.
[1:16] 47 tn The Hebrew word צֶדֶק (tsedeq, “fairly”) carries the basic idea of conformity to a norm of expected behavior or character, one established by God himself. Fair judgment adheres strictly to that norm or standard (see D. Reimer, NIDOTTE 3:750).
[1:16] 48 tn Heb “between a man and his brother.”
[1:16] 49 tn Heb “his stranger” or “his sojourner”; NAB, NIV “an alien”; NRSV “resident alien.” The Hebrew word גֵּר (ger) commonly means “foreigner.”
[1:17] 50 tn Heb “you,” and throughout the verse (cf. NASB, NRSV).
[1:17] 51 tn Heb “the small,” but referring to social status, not physical stature.
[1:20] 52 tn The Hebrew participle has an imminent future sense here, although many English versions treat it as a present tense (“is giving us,” NAB, NIV, NRSV) or a predictive future (“will give us,” NCV).
[1:21] 53 tn Heb “the
[1:21] 54 tn Or “has given you the land” (cf. NAB, NIV, NRSV).
[1:23] 55 tn Heb “the thing was good in my eyes.”
[1:23] 56 tn Or “selected” (so NIV, NRSV, TEV); Heb “took.”
[1:24] 57 tn Or “the Wadi Eshcol” (so NAB).
[1:24] sn The Eshcol Valley is a verdant valley near Hebron, still famous for its viticulture (cf. Num 13:22-23). The Hebrew name “Eshcol” means “trestle,” that is, the frame on which grape vines grow.
[1:25] 58 tn The Hebrew text includes “in their hand,” which is unnecessary and somewhat redundant in English style.
[1:26] 59 tn Heb “the mouth of the
[1:27] 60 tn Heb “in your tents,” that is, privately.
[1:28] 61 tn Heb “have caused our hearts to melt.”
[1:28] 62 tn Heb “greater.” Many English versions understand this to refer to physical size or strength rather than numbers (cf. “stronger,” NAB, NIV, NRSV; “bigger,” NASB).
[1:28] 63 tn Or “as the sky.” The Hebrew term שָׁמַיִם (shamayim) may be translated “heaven(s)” or “sky” depending on the context.
[1:28] 64 tn Heb “we have seen.”
[1:28] 65 tn Heb “the sons of the Anakim.”
[1:28] sn Anakites were giant people (Num 13:33; Deut 2:10, 21; 9:2) descended from a certain Anak whose own forefather Arba founded the city of Kiriath Arba, i.e., Hebron (Josh 21:11).
[1:29] 66 tn Heb “do not tremble and do not be afraid.” Two synonymous commands are combined for emphasis.
[1:30] 67 tn The Hebrew participle indicates imminent future action here, though some English versions treat it as a predictive future (“will go ahead of you,” NCV; cf. also TEV, CEV).
[1:30] 68 tn Heb “according to all which he did for you in Egypt before your eyes.”
[1:31] 69 tn Heb “the
[1:34] 70 tn Heb “and swore,” i.e., made an oath or vow.
[1:35] 71 tn Heb “Not a man among these men.”
[1:36] 72 sn Caleb had, with Joshua, brought back to Israel a minority report from Canaan urging a conquest of the land, for he was confident of the
[1:36] 73 tn Heb “the
[1:38] 74 tn Heb “the one who stands before you”; NAB “your aide”; TEV “your helper.”
[1:38] 75 tn Heb “it”; the referent (the land) has been specified in the translation for clarity.
[1:39] 76 tn Heb “would be a prey.”
[1:39] 77 sn Do not know good from bad. This is a figure of speech called a merism (suggesting a whole by referring to its extreme opposites). Other examples are the tree of “the knowledge of good and evil” (Gen 2:9), the boy who knows enough “to reject the wrong and choose the right” (Isa 7:16; 8:4), and those who “cannot tell their right hand from their left” (Jonah 4:11). A young child is characterized by lack of knowledge.
[1:40] 78 tn The Hebrew pronoun is plural, as are the following verbs, indicating that Moses and the people are addressed (note v. 41).
[1:40] 79 tn Heb “the Reed Sea.” “Reed” is a better translation of the Hebrew סוּף (suf), traditionally rendered “red.” The name “Red Sea” is based on the LXX which referred to it as ἐρυθρᾶς θαλάσσης (eruqra" qalassh", “red sea”). Nevertheless, because the body of water in question is known in modern times as the Red Sea, this term was used in the translation. The part of the Red Sea in view here is not the one crossed in the exodus but its eastern arm, now known as the Gulf of Eilat or Gulf of Aqaba.
[1:43] 80 tn Heb “the mouth of the
[1:44] 81 tn Heb “in that hill country,” repeating the end of v. 43.
[1:44] 82 tn Heb “came out to meet.”
[1:44] 83 sn Hormah is probably Khirbet el-Meshash, 5.5 mi (9 km) west of Arad and 7.5 mi (12 km) SE of Beer Sheba. Its name is a derivative of the verb חָרָם (kharam, “to ban; to exterminate”). See Num 21:3.
[1:45] 84 tn Heb “the
[1:45] 85 tn Heb “did not hear your voice and did not turn an ear to you.”
[1:46] 86 tn Heb “like the days which you lived.” This refers to the rest of the forty-year period in the desert before Israel arrived in Moab.
[1:1] 87 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] 88 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] 89 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] 90 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] 91 tn Grk “all joy,” “full joy,” or “greatest joy.”
[1:8] 92 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] 93 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] 94 tn Grk “the lowly brother,” but “lowly/humble” is clarified in context by the contrast with “wealthy” in v. 10.
[1:9] 95 tn Grk “let him boast.”
[1:9] 96 tn Grk “his height,” “his exaltation.”
[1:10] 97 tn Grk “a flower of grass.”
[1:11] 98 tn Or “perishes,” “is destroyed.”
[1:12] 99 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] 100 tc Most
[1:13] 101 tn Or “God must not be tested by evil people.”
[1:16] 102 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:2.
[1:17] 103 tn The first phrase refers to the action of giving and the second to what is given.
[1:17] 104 tn Or “All generous giving and every perfect gift from above is coming down.”
[1:17] 105 tn Grk “variation or shadow of turning” (referring to the motions of heavenly bodies causing variations of light and darkness).
[1:18] 106 tn Grk “Having willed, he gave us birth.”
[1:19] 107 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:2.
[1:20] 108 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] 109 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] 110 tn Or “with meekness.”
[1:23] 111 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] 112 tn Grk “the face of his beginning [or origin].”
[1:24] 113 tn Grk “and he has gone out and immediately has forgotten.”
[1:25] 114 tn Grk “continues.”
[1:25] 116 tn Grk “in his doing.”
[1:27] 117 tn Or “in the sight of”; Grk “with.”
[1:27] 118 tn Grk “the God and Father.”
[12:1] 119 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[12:1] 120 sn The vineyard is a figure for Israel in the OT (Isa 5:1-7). The nation and its leaders are the tenants, so the vineyard here may well refer to the promise that resides within the nation. The imagery is like that in Rom 11:11-24.
[12:1] 121 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[12:1] 122 sn The leasing of land to tenant farmers was common in this period.
[12:2] 123 tn See the note on the word “slave” in 10:44.
[12:2] sn This slave (along with the others) represent the prophets God sent to the nation, who were mistreated and rejected.
[12:2] 124 tn Grk “from the tenants,” but this is redundant in English, so the pronoun (“them”) was used in the translation.
[12:2] 125 tn Grk “from the fruits of the vineyard.”
[12:3] 126 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[12:3] 127 tn Grk “But they”; the referent (the tenants, v. 1) has been specified in the translation for clarity.
[12:3] 128 tn Grk “seizing him, they beat and sent away empty-handed.” The referent of the direct object of “seizing” (the slave sent by the owner) has been specified in the translation for clarity. The objects of the verbs “beat” and “sent away” have been supplied in the translation to conform to English style. Greek often omits direct objects when they are clear from the context.
[12:3] 129 sn The image of the tenants beating up the owner’s slave pictures the nation’s rejection of the prophets and their message.
[12:3] 130 sn The slaves being sent empty-handed suggests that the vineyard was not producing any fruit – and thus neither was the nation of Israel.
[12:4] 131 tn Here καί (kai) has been translated as “so” to indicate the implied result of the tenants’ mistreatment of the first slave.
[12:6] 132 tn Grk “one beloved son.” See comment at Mark 1:11.
[12:6] sn The owner’s decision to send his one dear son represents God sending Jesus.
[12:8] 133 tn Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.
[12:8] 134 tn Grk “seizing him.” The participle λαβόντες (labontes) has been translated as attendant circumstance.
[12:8] 136 sn Throwing the heir’s body out of the vineyard pictures Jesus’ death outside of Jerusalem.
[12:9] 137 sn The statement that the owner will come and destroy those tenants is a promise of judgment; see Luke 13:34-35; 19:41-44.
[12:9] 138 sn The warning that the owner would give the vineyard to others suggests that the care of the promise and the nation’s hope would be passed to others. This eventually looks to Gentile inclusion; see Eph 2:11-22.
[12:10] 139 tn Or “capstone,” “keystone.” Although these meanings are lexically possible, the imagery in Eph 2:20-22 and 1 Cor 3:11 indicates that the term κεφαλὴ γωνίας (kefalh gwnia") refers to a cornerstone, not a capstone.
[12:10] sn The stone the builders rejected has become the cornerstone. The use of Ps 118:22-23 and the “stone imagery” as a reference to Christ and his suffering and exaltation is common in the NT (see also Matt 21:42; Luke 20:17; Acts 4:11; 1 Pet 2:6-8; cf. also Eph 2:20). The irony in the use of Ps 118:22-23 in Mark 12:10-11 is that in the OT, Israel was the one rejected (or perhaps her king) by the Gentiles, but in the NT it is Jesus who is rejected by Israel.
[12:11] 140 sn A quotation from Ps 118:22-23.
[12:12] 141 tn Here καί (kai) has been translated as “now” to introduce a somewhat parenthetical remark by the author.
[12:12] 142 tn Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.
[12:12] 143 sn The point of the parable in Mark 12:1-12 is that the leaders of the nation have been rejected by God and the vineyard (v. 9, referring to the nation and its privileged status) will be taken from them and given to others (an allusion to the Gentiles).
[12:13] 144 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[12:13] 145 sn See the note on Pharisees in 2:16.
[12:13] 146 sn Pharisees and Herodians made a very interesting alliance. W. W. Wessel (“Mark,” EBC 8:733) comments: “The Herodians were as obnoxious to the Pharisees on political grounds as the Sadducees were on theological grounds. Yet the two groups united in their opposition to Jesus. Collaboration in wickedness, as well as goodness, has great power. Their purpose was to trip Jesus up in his words so that he would lose the support of the people, leaving the way open for them to destroy him.” See also the note on “Herodians” in Mark 3:6.
[12:13] 147 tn Grk “trap him in word.”
[12:14] 148 tn Grk “and it is not a concern to you about anyone because you do not see the face of men.”
[12:14] 149 sn Teach the way of God in accordance with the truth. Very few comments are as deceitful as this one; they did not really believe this at all. The question of the Pharisees and Herodians was specifically designed to trap Jesus.
[12:14] 150 tn Or “lawful,” that is, in accordance with God’s divine law. On the syntax of ἔξεστιν (exestin) with an infinitive and accusative, see BDF §409.3.
[12:14] 151 tn According to L&N 57.180 the term κῆνσος (khnso") was borrowed from Latin and referred to a poll tax, a tax paid by each adult male to the Roman government.
[12:14] sn This question concerning taxes was specifically designed to trap Jesus. If he answered yes, then his opponents could publicly discredit him as a sympathizer with Rome. If he answered no, then they could go to the Roman governor and accuse Jesus of rebellion.
[12:14] 152 tn Or “the emperor” (“Caesar” is a title for the Roman emperor).
[12:15] 153 tn Grk “Aware of their hypocrisy he said.”
[12:15] 154 tn Here the specific name of the coin was retained in the translation, because not all coins in circulation in Palestine at the time carried the image of Caesar. In other places δηνάριον (dhnarion) has been translated simply as “silver coin” with an explanatory note.
[12:15] sn A denarius was a silver coin stamped with the image of the emperor and worth approximately one day’s wage for a laborer.
[12:16] 155 tn Here δέ (de) has been translated as “so” to indicate their response to Jesus’ request for a coin.
[12:16] 156 tn Or “whose likeness.”
[12:16] sn In this passage Jesus points to the image (Grk εἰκών, eikwn) of Caesar on the coin. This same Greek word is used in Gen 1:26 (LXX) to state that humanity is made in the “image” of God. Jesus is making a subtle yet powerful contrast: Caesar’s image is on the denarius, so he can lay claim to money through taxation, but God’s image is on humanity, so he can lay claim to each individual life.
[12:16] 157 tn Grk “they said to him.”
[12:17] 158 sn Jesus’ answer to give to Caesar the things that are Caesar’s, and to God the things that are God’s was a both/and, not the questioners’ either/or. So he slipped out of their trap.
[12:18] 159 sn The Sadducees controlled the official political structures of Judaism at this time, being the majority members of the Sanhedrin. They were known as extremely strict on law and order issues (Josephus, J. W. 2.8.2 [2.119], 2.8.14 [2.164-166]; Ant. 13.5.9 [13.171-173], 13.10.6 [13.293-298], 18.1.2 [18.11], 18.1.4 [18.16-17], 20.9.1 [20.199]; Life 2 [10-11]). They also did not believe in resurrection or in angels, an important detail in v. 25. See also Matt 3:7, 16:1-12, 22:23-34; Luke 20:27-38; Acts 4:1, 5:17, 23:6-8.
[12:18] 160 sn This remark is best regarded as a parenthetical note by the author.
[12:18] 161 tn Grk “and asked him, saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated.
[12:19] 162 tn Grk “his brother”; but this would be redundant in English with the same phrase “his brother” at the end of the verse, so most modern translations render this phrase “the man” (so NIV, NRSV).
[12:19] 163 tn The use of ἵνα (Jina) with imperatival force is unusual (BDF §470.1).
[12:19] 164 tn Grk “raise up seed” (an idiom for fathering children).
[12:19] 165 sn A quotation from Deut 25:5. This practice is called levirate marriage (see also Ruth 4:1-12; Mishnah, m. Yevamot; Josephus, Ant. 4.8.23 [4.254-256]). The levirate law is described in Deut 25:5-10. The brother of a man who died without a son had an obligation to marry his brother’s widow. This served several purposes: It provided for the widow in a society where a widow with no children to care for her would be reduced to begging, and it preserved the name of the deceased, who would be regarded as the legal father of the first son produced from that marriage.
[12:20] 166 tn Grk “took a wife” (an idiom for marrying a woman).
[12:23] 167 tc The words “when they rise again” are missing from several important witnesses (א B C D L W Δ Ψ 33 579 892 2427 pc c r1 k syp co). They are included in A Θ Ë1,(13) Ï lat sys,h. The strong external pedigree of the shorter reading gives one pause. Nevertheless, the Alexandrian and other
[12:23] 168 tn Grk “For the seven had her as wife.”
[12:24] 169 tn Or “mistaken” (cf. BDAG 822 s.v. πλανάω 2.c.γ).
[12:25] 170 sn Angels do not die, nor do they eat according to Jewish tradition (1 En. 15:6; 51:4; Wis 5:5; 2 Bar. 51:10; 1QH 3.21-23).
[12:26] 171 tn Grk “Now as for the dead that they are raised.”
[12:26] 172 sn See Exod 3:6. Jesus used a common form of rabbinic citation here to refer to the passage in question.
[12:26] 173 tn Grk “and the,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
[12:26] 174 sn A quotation from Exod 3:6.
[12:27] 175 sn He is not God of the dead but of the living. Jesus’ point was that if God could identify himself as God of the three old patriarchs, then they must still be alive when God spoke to Moses; and so they must be raised.
