Yehezkiel 2:1-10
Konteks2:1 He said to me, “Son of man, 1 stand on your feet and I will speak with you.” 2:2 As he spoke to me, 2 a wind 3 came into me and stood me on my feet, and I heard the one speaking to me.
2:3 He said to me, “Son of man, I am sending you to the house 4 of Israel, to rebellious nations 5 who have rebelled against me; both they and their fathers have revolted 6 against me to this very day. 2:4 The people 7 to whom I am sending you are obstinate and hard-hearted, 8 and you must say to them, ‘This is what the sovereign Lord says.’ 9 2:5 And as for them, 10 whether they listen 11 or not – for they are a rebellious 12 house 13 – they will know that a prophet has been among them. 2:6 But you, son of man, do not fear them, and do not fear their words – even though briers 14 and thorns 15 surround you and you live among scorpions – do not fear their words and do not be terrified of the looks they give you, 16 for they are a rebellious house! 2:7 You must speak my words to them whether they listen or not, for they are rebellious. 2:8 As for you, son of man, listen to what I am saying to you: Do not rebel like that rebellious house! Open your mouth and eat what I am giving you.”
2:9 Then I looked and realized a hand was stretched out to me, and in it was a written scroll. 2:10 He unrolled it before me, and it had writing on the front 17 and back; 18 written on it were laments, mourning, and woe.
Yakobus 1:1-27
Konteks1:1 From James, 19 a slave 20 of God and the Lord Jesus Christ, to the twelve tribes dispersed abroad. 21 Greetings!
1:2 My brothers and sisters, 22 consider it nothing but joy 23 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, 24 unstable in all his ways.
1:9 Now the believer 25 of humble means 26 should take pride 27 in his high position. 28 1:10 But the rich person’s pride should be in his humiliation, because he will pass away like a wildflower in the meadow. 29 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. 30 So also the rich person in the midst of his pursuits will wither away. 1:12 Happy is the one 31 who endures testing, because when he has proven to be genuine, he will receive the crown of life that God 32 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, 33 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. 34 1:17 All generous giving and every perfect gift 35 is from above, coming down 36 from the Father of lights, with whom there is no variation or the slightest hint of change. 37 1:18 By his sovereign plan he gave us birth 38 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! 39 Let every person be quick to listen, slow to speak, slow to anger. 1:20 For human 40 anger does not accomplish God’s righteousness. 41 1:21 So put away all filth and evil excess and humbly 42 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 43 who gazes at his own face 44 in a mirror. 1:24 For he gazes at himself and then goes out and immediately forgets 45 what sort of person he was. 1:25 But the one who peers into the perfect law of liberty and fixes his attention there, 46 and does not become a forgetful listener but one who lives it out – he 47 will be blessed in what he does. 48 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 49 God the Father 50 is this: to care for orphans and widows in their misfortune and to keep oneself unstained by the world.
Yakobus 5:1-20
Konteks5:1 Come now, you rich! Weep and cry aloud 51 over the miseries that are coming on you. 5:2 Your riches have rotted and your clothing has become moth-eaten. 5:3 Your gold and silver have rusted and their rust will be a witness against you. It will consume your flesh like fire. It is in the last days that you have hoarded treasure! 52 5:4 Look, the pay you have held back from the workers who mowed your fields cries out against you, and the cries of the reapers have reached the ears of the Lord of hosts. 5:5 You have lived indulgently and luxuriously on the earth. You have fattened your hearts in a day of slaughter. 53 5:6 You have condemned and murdered the righteous person, although he does not resist you. 54
5:7 So be patient, brothers and sisters, 55 until the Lord’s return. 56 Think of how the farmer waits 57 for the precious fruit of the ground and is patient 58 for it until it receives the early and late rains. 5:8 You also be patient and strengthen your hearts, for the Lord’s return is near. 5:9 Do not grumble against one another, brothers and sisters, 59 so that you may not be judged. See, the judge stands before the gates! 60 5:10 As an example of suffering and patience, brothers and sisters, 61 take the prophets who spoke in the Lord’s name. 5:11 Think of how we regard 62 as blessed those who have endured. You have heard of Job’s endurance and you have seen the Lord’s purpose, that the Lord is full of compassion and mercy. 63 5:12 And above all, my brothers and sisters, 64 do not swear, either by heaven or by earth or by any other oath. But let your “Yes” be yes and your “No” be no, so that you may not fall into judgment.
5:13 Is anyone among you suffering? He should pray. Is anyone in good spirits? He should sing praises. 5:14 Is anyone among you ill? He should summon the elders of the church, and they should pray for him and anoint 65 him with oil in the name of the Lord. 5:15 And the prayer of faith will save the one who is sick and the Lord will raise him up – and if he has committed sins, he will be forgiven. 66 5:16 So confess your sins to one another and pray for one another so that you may be healed. The prayer of a righteous person has great effectiveness. 67 5:17 Elijah was a human being 68 like us, and he prayed earnestly 69 that it would not rain and there was no rain on the land for three years and six months! 5:18 Then 70 he prayed again, and the sky gave rain and the land sprouted with a harvest.
5:19 My brothers and sisters, 71 if anyone among you wanders from the truth and someone turns him back, 5:20 he should know that the one who turns a sinner back from his wandering path 72 will save that person’s 73 soul from death and will cover a multitude of sins.
[2:1] 1 sn The phrase son of man occurs ninety-three times in the book of Ezekiel. It simply means “human one,” and distinguishes the prophet from the nonhuman beings that are present in the world of his vision.
[2:2] 2 tc The phrase “as he spoke to me” is absent from the LXX.
[2:2] 3 tn Or “spirit.” NIV has “the Spirit,” but the absence of the article in the Hebrew text makes this unlikely. Elsewhere in Ezekiel the Lord’s Spirit is referred to as “the Spirit of the Lord” (11:5; 37:1), “the Spirit of God” (11:24), or “my (that is, the Lord’s) Spirit” (36:27; 37:14; 39:29). Some identify the “spirit” of 2:2 as the spirit that energized the living beings, however, that “spirit” is called “the spirit” (1:12, 20) or “the spirit of the living beings” (1:20-21; 10:17). Still others see the term as referring to an impersonal “spirit” of strength or courage, that is, the term may also be understood as a disposition or attitude. The Hebrew word often refers to a wind in Ezekiel (1:4; 5:10, 12; 12:4; 13:11, 13; 17:10, 21; 19:12; 27:26; 37:9). In 37:5-10 a “breath” originates in the “four winds” and is associated with the Lord’s life-giving breath (see v. 14). This breath enters into the dry bones and gives them life. In a similar fashion the breath of 2:2 (see also 3:24) energizes paralyzed Ezekiel. Breath and wind are related. On the one hand it is a more normal picture to think of breath rather than wind entering someone, but since wind represents an external force it seems more likely for wind rather than breath to stand someone up (unless we should understand it as a disposition). It may be that one should envision the breath of the speaker moving like a wind to revive Ezekiel, helping him to regain his breath and invigorating him to stand. A wind also transports the prophet from one place to another (3:12, 14; 8:3; 11:1, 24; 43:5).
[2:3] 4 tc The Hebrew reads “sons of,” while the LXX reads “house,” implying the more common phrase in Ezekiel. Either could be abbreviated with the first letter ב (bet). In preparation for the characterization “house of rebellion,” in vv. 5, 6, and 8, “house” is preferred (L. C. Allen, Ezekiel [WBC], 1:10 and W. Zimmerli, Ezekiel [Hermeneia], 2:564-65).
[2:3] 5 tc Heb “to the rebellious nations.” The phrase “to the rebellious nations” is omitted in the LXX. Elsewhere in Ezekiel the singular word “nation” is used for Israel (36:13-15; 37:22). Here “nations” may have the meaning of “tribes” or refer to the two nations of Israel and Judah.
[2:3] 6 tc This word is omitted from the LXX.
[2:3] tn The Hebrew term used here is the strongest word available for expressing a covenant violation. The word is used in the diplomatic arena to express a treaty violation (2 Kgs 1:1; 3:5, 7).
[2:4] 7 tn Heb “sons.” The word choice may reflect treaty idiom, where the relationship between an overlord and his subjects can be described as that of father and son.
[2:4] 8 tc Heb “stern of face and hard of heart.” The phrases “stern of face” and “hard of heart” are lacking in the LXX.
[2:4] 9 tn The phrase “thus says [the
[2:5] 10 tn Heb “they”; the phrase “And as for them” has been used in the translation for clarity.
[2:5] 11 tn The Hebrew word implies obedience rather than mere hearing or paying attention.
[2:5] 12 tn This Hebrew adjective is also used to describe the Israelites in Num 17:25 and Isa 30:9.
[2:5] 13 sn The book of Ezekiel frequently refers to the Israelites as a rebellious house (Ezek 2:5, 6, 8; 3:9, 26-27; 12:2-3, 9, 25; 17:12; 24:3).
[2:6] 14 tn The Hebrew term occurs only here in the OT.
[2:6] 15 tn The Hebrew term is found elsewhere in the OT only in Ezek 28:24.
[2:6] sn Here thorns may be a figure for hostility (Ezek 28:24; Mic 7:4).
[2:6] 16 tn Heb “of their faces.”
[2:10] 17 tn Heb “on the face.”
[2:10] 18 sn Written on the front and back. While it was common for papyrus scrolls to have writing on both sides the same was not true for leather scrolls.
[1:1] 19 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] 20 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] 21 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] 22 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] 23 tn Grk “all joy,” “full joy,” or “greatest joy.”
[1:8] 24 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] 25 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] 26 tn Grk “the lowly brother,” but “lowly/humble” is clarified in context by the contrast with “wealthy” in v. 10.
[1:9] 27 tn Grk “let him boast.”
[1:9] 28 tn Grk “his height,” “his exaltation.”
[1:10] 29 tn Grk “a flower of grass.”
[1:11] 30 tn Or “perishes,” “is destroyed.”
[1:12] 31 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] 32 tc Most
[1:13] 33 tn Or “God must not be tested by evil people.”
[1:16] 34 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:2.
[1:17] 35 tn The first phrase refers to the action of giving and the second to what is given.
[1:17] 36 tn Or “All generous giving and every perfect gift from above is coming down.”
[1:17] 37 tn Grk “variation or shadow of turning” (referring to the motions of heavenly bodies causing variations of light and darkness).
[1:18] 38 tn Grk “Having willed, he gave us birth.”
[1:19] 39 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:2.
[1:20] 40 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] 41 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] 42 tn Or “with meekness.”
[1:23] 43 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] 44 tn Grk “the face of his beginning [or origin].”
[1:24] 45 tn Grk “and he has gone out and immediately has forgotten.”
[1:25] 48 tn Grk “in his doing.”
[1:27] 49 tn Or “in the sight of”; Grk “with.”
[1:27] 50 tn Grk “the God and Father.”
[5:1] 51 tn Or “wail”; Grk “crying aloud.”
[5:3] 52 tn Or “hoarded up treasure for the last days”; Grk “in the last days.”
[5:5] 53 sn James’ point seems to be that instead of seeking deliverance from condemnation, they have defied God’s law (fattened your hearts) and made themselves more likely objects of his judgment (in a day of slaughter).
[5:6] 54 tn Literally a series of verbs without connectives, “you have condemned, you have murdered…he does not resist.”
[5:7] 55 tn Grk “brothers”; this phrase occurs again three times in the paragraph. See note on the phrase “brothers and sisters” in 1:2.
[5:7] 56 tn Or “advent”; or “coming” (also in v. 8).
[5:7] 57 tn Grk “Behold! The farmer waits.”
[5:7] 58 tn Grk “being patient.”
[5:9] 59 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:2.
[5:9] 60 sn The term gates is used metaphorically here. The physical referent would be the entrances to the city, but the author uses the term to emphasize the imminence of the judge’s approach.
[5:10] 61 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:2.
[5:11] 62 tn Grk “Behold! We regard…”
[5:11] 63 sn An allusion to Exod 34:6; Neh 9:17; Ps 86:15; 102:13; Joel 2:13; Jonah 4:2.
[5:12] 64 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:2.
[5:15] 66 tn Grk “it will be forgiven him.”
[5:16] 67 tn Or “the fervent prayer of a righteous person is very powerful”; Grk “is very powerful in its working.”
[5:17] 68 tn Although it is certainly true that Elijah was a “man,” here ἄνθρωπος (anqrwpo") has been translated as “human being” because the emphasis in context is not on Elijah’s masculine gender, but on the common humanity he shared with the author and the readers.
[5:17] 69 tn Grk “he prayed with prayer” (using a Hebrew idiom to show intensity).
[5:18] 70 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events.
[5:19] 71 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:2.
[5:20] 72 tn Grk “from the error of his way” (using the same root as the verb “to wander, to err” in the first part of the verse).
[5:20] 73 tn Grk “his soul”; the referent (the sinner mentioned at the beginning of the verse) has been specified in the translation for clarity.
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