Yakobus 5:7-11
Konteks5:7 So be patient, brothers and sisters, 1 until the Lord’s return. 2 Think of how the farmer waits 3 for the precious fruit of the ground and is patient 4 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, 5 so that you may not be judged. See, the judge stands before the gates! 6 5:10 As an example of suffering and patience, brothers and sisters, 7 take the prophets who spoke in the Lord’s name. 5:11 Think of how we regard 8 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. 9
2 Tesalonika 3:6-12
Konteks3:6 But we command you, brothers and sisters, 10 in the name of our Lord Jesus Christ, to keep away from any brother who lives an undisciplined 11 life 12 and not according to the tradition they 13 received from us. 3:7 For you know yourselves how you must imitate us, because we did not behave without discipline 14 among you, 3:8 and we did not eat anyone’s food without paying. 15 Instead, in toil and drudgery we worked 16 night and day in order not to burden any of you. 3:9 It was not because we do not have that right, but to give ourselves as an example for you to imitate. 17 3:10 For even when we were with you, we used to give you this command: “If anyone is not willing to work, neither should he eat.” 3:11 For we hear that some among you are living an undisciplined life, 18 not doing their own work but meddling in the work of others. 19 3:12 Now such people we command and urge in the Lord Jesus Christ to work quietly and so provide their own food to eat. 20
Yeremia 46:18--47:7
Konteks46:18 I the King, whose name is the Lord who rules over all, 21 swear this:
I swear as surely as I live that 22 a conqueror is coming.
He will be as imposing as Mount Tabor is among the mountains,
as Mount Carmel is against the backdrop of the sea. 23
46:19 Pack your bags for exile,
you inhabitants of poor dear Egypt. 24
For Memphis will be laid waste.
It will lie in ruins 25 and be uninhabited.
46:20 Egypt is like a beautiful young cow.
But northern armies will attack her like swarms of stinging flies. 26
will prove to be like pampered, 28 well-fed calves.
For they too will turn and run away.
They will not stand their ground
when 29 the time for them to be destroyed comes,
the time for them to be punished.
46:22 Egypt will run away, hissing like a snake, 30
as the enemy comes marching up in force.
They will come against her with axes
as if they were woodsmen chopping down trees.
46:23 The population of Egypt is like a vast, impenetrable forest.
But I, the Lord, affirm 31 that the enemy will cut them down.
For those who chop them down will be more numerous than locusts.
They will be too numerous to count. 32
46:24 Poor dear Egypt 33 will be put to shame.
She will be handed over to the people from the north.”
46:25 The Lord God of Israel who rules over all 34 says, “I will punish Amon, the god of Thebes. 35 I will punish Egypt, its gods, and its kings. I will punish Pharaoh and all who trust in him. 36 46:26 I will hand them over to Nebuchadnezzar and his troops, who want to kill them. But later on, people will live in Egypt again as they did in former times. I, the Lord, affirm it!” 37
46:27 38 “You descendants of Jacob, my servants, 39 do not be afraid;
do not be terrified, people of Israel.
For I will rescue you and your descendants
from the faraway lands where you are captives. 40
The descendants of Jacob will return to their land and enjoy peace.
They will be secure and no one will terrify them.
46:28 I, the Lord, tell 41 you not to be afraid,
you descendants of Jacob, my servant,
for I am with you.
Though I completely destroy all the nations where I scatter you,
I will not completely destroy you.
I will indeed discipline you but only in due measure.
I will not allow you to go entirely unpunished.” 42
47:1 The Lord spoke to the prophet Jeremiah 43 about the Philistines before Pharaoh attacked Gaza. 44
47:2 “Look! Enemies are gathering in the north like water rising in a river. 45
They will be like an overflowing stream.
They will overwhelm the whole country and everything in it like a flood.
They will overwhelm the cities and their inhabitants.
People will cry out in alarm.
Everyone living in the country will cry out in pain.
47:3 Fathers will hear the hoofbeats of the enemies’ horses,
the clatter of their chariots and the rumbling of their wheels.
They will not turn back to save their children
because they will be paralyzed with fear. 46
47:4 For the time has come
to destroy all the Philistines.
The time has come to destroy all the help
that remains for Tyre 47 and Sidon. 48
For I, the Lord, will 49 destroy the Philistines,
that remnant that came from the island of Crete. 50
47:5 The people of Gaza will shave their heads in mourning.
The people of Ashkelon will be struck dumb.
How long will you gash yourselves to show your sorrow, 51
you who remain of Philistia’s power? 52
47:6 How long will you cry out, 53 ‘Oh, sword of the Lord,
how long will it be before you stop killing? 54
Go back into your sheath!
Stay there and rest!’ 55
when I, the Lord, have 57 given it orders?
I have ordered it to attack
the people of Ashkelon and the seacoast. 58
Ezra 9:1-15
Konteks9:1 Now when these things had been completed, the leaders approached me and said, “The people of Israel, the priests, and the Levites have not separated themselves from the local residents 59 who practice detestable things similar to those of the Canaanites, the Hittites, the Perizzites, the Jebusites, the Ammonites, the Moabites, the Egyptians, and the Amorites. 9:2 Indeed, they have taken some of their daughters as wives for themselves and for their sons, so that the holy race 60 has become intermingled with the local residents. Worse still, the leaders and the officials have been at the forefront of all of this!”
9:3 When I heard this report, I tore my tunic and my robe and ripped out some of the hair from my head and beard. Then I sat down, quite devastated. 9:4 Everyone who held the words of the God of Israel in awe 61 gathered around me because of the unfaithful acts of the people of the exile. 62 Devastated, I continued to sit there until the evening offering.
9:5 At the time of the evening offering I got up from my self-abasement, 63 with my tunic and robe torn, and then dropped to my knees and spread my hands to the Lord my God. 9:6 I prayed, 64
“O my God, I am ashamed and embarrassed to lift my face to you, my God! For our iniquities have climbed higher than our heads, and our guilt extends to the heavens. 9:7 From the days of our fathers until this very day our guilt has been great. Because of our iniquities we, along with our kings and 65 priests, have been delivered over by the local kings 66 to sword, captivity, plunder, and embarrassment – right up to the present time.
9:8 “But now briefly 67 we have received mercy from the Lord our God, in that he has left us a remnant and has given us a secure position 68 in his holy place. Thus our God has enlightened our eyes 69 and has given us a little relief in our time of servitude. 9:9 Although we are slaves, our God has not abandoned us in our servitude. He has extended kindness to us in the sight of the kings of Persia, in that he has revived us 70 to restore the temple of our God and to raise 71 up its ruins and to give us a protective wall in Judah and Jerusalem. 72
9:10 “And now what are we able to say after this, our God? For we have forsaken your commandments 9:11 which you commanded us through your servants the prophets with these words: 73 ‘The land that you are entering to possess is a land defiled by the impurities of the local residents! 74 With their abominations they have filled it from one end to the other with their filthiness. 9:12 Therefore do not give your daughters in marriage to their sons, and do not take their daughters in marriage for your sons. Do not ever seek their peace or welfare, so that you may be strong and may eat the good of the land and may leave it as an inheritance for your children 75 forever.’
9:13 “Everything that has happened to us has come about because of our wicked actions and our great guilt. Even so, our God, you have exercised restraint 76 toward our iniquities and have given us a remnant such as this. 9:14 Shall we once again break your commandments and intermarry with these abominable peoples? Would you not be so angered by us that you would wipe us out, with no survivor or remnant? 9:15 O Lord God of Israel, you are righteous, for we are left as a remnant this day. Indeed, we stand before you in our guilt. However, because of this guilt 77 no one can really stand before you.”
[5:7] 1 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] 2 tn Or “advent”; or “coming” (also in v. 8).
[5:7] 3 tn Grk “Behold! The farmer waits.”
[5:7] 4 tn Grk “being patient.”
[5:9] 5 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:2.
[5:9] 6 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] 7 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:2.
[5:11] 8 tn Grk “Behold! We regard…”
[5:11] 9 sn An allusion to Exod 34:6; Neh 9:17; Ps 86:15; 102:13; Joel 2:13; Jonah 4:2.
[3:6] 10 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:3.
[3:6] 11 tn Or “unruly, out of line.” The particular violation Paul has in mind is idleness (as described in vv. 8-11), so this could be translated to reflect that.
[3:6] 12 tn Grk “walking in an undisciplined way” (“walking” is a common NT idiom for one’s way of life or conduct).
[3:6] 13 tc The reading “you received” (παρελάβετε, parelabete) is found predominately in Western witnesses (F G 1505 2464 pc), although the support of B and the Sahidic version strengthens the reading considerably. The reading “they received” is found in two different forms: παρελάβοσαν (parelabosan; in א* A [D*] 0278 33 pc) and παρέλαβον (parelabon; in א2 D2 Ψ 1739 1881 Ï). (παρέλαβον is evidently a correction of παρελάβοσαν to the more common spelling for the third person aorist form). The external evidence is divided fairly evenly, with παρελάβετε and παρελάβοσαν each having adequate support. Internal evidence leans toward “they received”: Given the second person reading, there is little reason why scribes would intentionally change it to a third person plural, and especially an archaic form at that. There is ample reason, however, for scribes to change the third person form to the second person form given that in the prior context παράδοσις (paradosis, “tradition”) is used with a relative clause (as here) with a second person verb (see 2:15). The third person form should be regarded as original.
[3:7] 14 tn This is the verbal form of the words occurring in vv. 6 and 11, meaning “to act out of line, in an unruly way.”
[3:8] 15 tn Grk “we did not eat bread freely from anyone.”
[3:8] 16 tn Grk “but working,” as a continuation of the previous sentence. Because of the length and complexity of the Greek sentence, a new sentence was started with the word “Instead” in the translation.
[3:9] 17 tn Grk “an example for you to imitate us.”
[3:11] 18 tn Grk “walking in an undisciplined way” (“walking” is a common NT idiom for one’s way of life or conduct).
[3:11] 19 tn There is a play on words in the Greek: “working at nothing, but working around,” “not keeping busy but being busybodies.”
[3:12] 20 tn Grk “that by working quietly they may eat their own bread.”
[46:18] 21 tn Heb “Yahweh of armies.” For the significance of this title see the note at 2:19.
[46:18] 22 tn Heb “As I live, oracle of the King, whose….” The indirect quote has been chosen to create a smoother English sentence and avoid embedding a quote within a quote.
[46:18] 23 tn Heb “Like Tabor among the mountains and like Carmel by the sea he will come.” The addition of “conqueror” and “imposing” are implicit from the context and from the metaphor. They have been supplied in the translation to give the reader some idea of the meaning of the verse.
[46:18] sn Most of the commentaries point out that neither Tabor nor Carmel are all that tall in terms of sheer height. Mount Tabor, on the east end of the Jezreel Valley, is only about 1800 feet (540 m) tall. Mount Carmel, on the Mediterranean Coast, is only about 1700 feet (510 m) at its highest. However, all the commentators point out that the idea of imposing height and majesty are due to the fact that they are rugged mountains that stand out dominantly over their surroundings. The point of the simile is that Nebuchadnezzar and his army will stand out in power and might over all the surrounding kings and their armies.
[46:19] 24 tn Heb “inhabitants of daughter Egypt.” Like the phrase “daughter Zion,” “daughter Egypt” is a poetic personification of the land, here perhaps to stress the idea of defenselessness.
[46:19] 25 tn For the verb here see HALOT 675 s.v. II נָצָה Nif and compare the usage in Jer 4:7; 9:11 and 2 Kgs 19:25. BDB derives the verb from יָצַת (so BDB 428 s.v. יָצַת Niph meaning “kindle, burn”) but still give it the meaning “desolate” here and in 2:15 and 9:11.
[46:20] 26 tn Heb “Egypt is a beautiful heifer. A gadfly from the north will come against her.”
The metaphors have been turned into similes for the sake of clarity. The exact meaning of the word translated “stinging fly” is uncertain due to the fact that it occurs nowhere else in Hebrew literature. For a discussion of the meaning of the word which probably refers to the “gadfly,” which bites and annoys livestock, see W. L. Holladay, Jeremiah (Hermeneia), 2:331, who also suggests, probably correctly, that the word is a collective referring to swarms of such insects (cf. the singular אַרְבֶּה [’arbeh] in v. 23 which always refers to swarms of locusts). The translation presupposes the emendation of the second בָּא (ba’) to בָּהּ (bah) with a number of Hebrew
[46:21] 27 tn Heb “her hirelings in her midst.”
[46:21] 28 tn The word “pampered” is not in the text. It is supplied in the translation to explain the probable meaning of the simile. The mercenaries were well cared for like stall-fed calves, but in the face of the danger they will prove no help because they will turn and run away without standing their ground. Some see the point of the simile to be that they too are fattened for slaughter. However, the next two lines do not fit that interpretation too well.
[46:21] 29 tn The temporal use of the particle כִּי (ki; BDB 472 s.v. כִּי 2.a) seems more appropriate to the context than the causal use.
[46:22] 30 tn Or “Egypt will rustle away like a snake”; Heb “her sound goes like the snake,” or “her sound [is] like the snake [when] it goes.” The meaning of the simile is debated. Some see a reference to the impotent hiss of a fleeing serpent (F. B. Huey, Jeremiah, Lamentations [NAC], 382), others the sound of a serpent stealthily crawling away when it is disturbed (H. Freedman, Jeremiah [SoBB], 297-98). The translation follows the former interpretation because of the irony involved.
[46:22] sn Several commentators point out the irony of the snake slithering away (or hissing away) in retreat. The coiled serpent was a part of the royal insignia, signifying its readiness to strike. Pharaoh had boasted of great things (v. 8) but was just a big noise (v. 17); now all he could do was hiss as he beat his retreat (v. 22).
[46:23] 31 tn Heb “Oracle of the
[46:23] 32 tn The precise meaning of this verse is uncertain. The Hebrew text reads: “They [those who enter in great force] will cut down her forest, oracle of the
[46:24] 33 tn Heb “Daughter Egypt.” See the translator’s note on v. 19.
[46:25] 34 tn Heb “Yahweh of armies, the God of Israel.” For the significance of this title see the note at 2:19.
[46:25] 35 tn Heb “Amon of No.”
[46:25] sn The Egyptian city called No (נֹא, no’) in Hebrew was Thebes. It is located about 400 miles (666 km) south of modern-day Cairo. It was the capital of Upper or southern Egypt and the center for the worship of the God Amon who became the state god of Egypt. Thebes is perhaps best known today for the magnificent temples at Karnak and Luxor on the east bank of the Nile.
[46:25] 36 tc Heb “Behold I will punish Amon of No and Pharaoh and Egypt and its gods and its kings and Pharaoh and all who trust in him.” There appears to be a copyist slip involving a double writing of וְעַל־פַּרְעֹה (vÿ’al-par’oh). The present translation has followed the suggestion of BHS and deleted the first one since the second is necessary for the syntactical connection, “Pharaoh and all who trust in him.”
[46:26] 37 tn Heb “Oracle of the
[46:27] 38 sn Jer 46:27-28 are virtually the same as 30:10-11. The verses are more closely related to that context than to this. But the presence of a note of future hope for the Egyptians may have led to a note of encouragement also to the Judeans who were under threat of judgment at the same time (cf. the study notes on 46:2, 13 and 25:1-2 for the possible relative dating of these prophecies).
[46:27] 39 tn Heb “And/But you do not be afraid, my servant Jacob.” Here and elsewhere in the verse the terms Jacob and Israel are poetic for the people of Israel descended from the patriarch Jacob. The terms have been supplied throughout with plural referents for greater clarity.
[46:27] 40 tn Heb “For I will rescue you from far away, your descendants from the land of their captivity.”
[46:28] 41 tn Heb “Oracle of the
[46:28] 42 tn The translation “entirely unpunished” is intended to reflect the emphatic construction of the infinitive absolute before the finite verb.
[47:1] 43 tn Heb “That which came [as] the word of the
[47:1] 44 sn The precise dating of this prophecy is uncertain. Several proposals have been suggested, the most likely of which is that the prophecy was delivered in 609
[47:2] 45 tn Heb “Behold! Waters are rising from the north.” The metaphor of enemy armies compared to overflowing water is seen also in Isa 8:8-9 (Assyria) and 46:7-8 (Egypt). Here it refers to the foe from the north (Jer 1:14; 4:6; etc) which is specifically identified with Babylon in Jer 25. The metaphor has been turned into a simile in the translation to help the average reader identify that a figure is involved and to hint at the referent.
[47:3] 46 tn Heb “From the noise of the stamping of the hoofs of his stallions, from the rattling of his chariots at the rumbling of their wheels, fathers will not turn to their children from sinking of hands.” According to BDB 952 s.v. רִפָּיוֹן the “sinking of the hands” is figurative of helplessness caused by terror. A very similar figure is seen with a related expression in Isa 35:3-4. The sentence has been restructured to put the subject up front and to suggest through shorter sentences more in keeping with contemporary English style the same causal connections. The figures have been interpreted for the sake of clarity for the average reader.
[47:4] 47 map For location see Map1 A2; Map2 G2; Map4 A1; JP3 F3; JP4 F3.
[47:4] 48 map For location see Map1 A1; JP3 F3; JP4 F3.
[47:4] 49 tn Heb “For the
[47:4] 50 sn All the help that remains for Tyre and Sidon and that remnant that came from the island of Crete appear to be two qualifying phrases that refer to the Philistines, the last with regard to their origin and the first with regard to the fact that they were allies that Tyre and Sidon depended on. “Crete” is literally “Caphtor” which is generally identified with the island of Crete. The Philistines had come from there (Amos 9:7) in the wave of migration from the Aegean Islands during the twelfth and eleventh century and had settled on the Philistine plain after having been repulsed from trying to enter Egypt.
[47:5] 51 sn Shaving one’s head and gashing one’s body were customs to show mourning or sadness for the dead (cf. Deut 14:1; Mic 1:16; Ezek 27:31; Jer 16:6; 48:37).
[47:5] 52 tn Or “you who are left alive on the Philistine plain.” Or “you who remain of the Anakim.” The translation follows the suggestion of several of the modern commentaries that the word עֵמֶק (’emeq) means “strength” or “power” here (see J. A. Thompson, Jeremiah [NICOT], 698; J. Bright, Jeremiah [AB], 310; and see also HALOT 803 s.v. II עֵמֶק). It is a rare homonym of the word that normally means “valley” that seems to be an inappropriate designation of the Philistine plain. Many of the modern English versions and commentaries follow the Greek version which reads here “remnant of the Anakim” (עֲנָקִים [’anaqim] instead of עִמְקָם [’imqam], a confusion of basically one letter). This emendation is followed by both BDB 771 s.v. עֵמֶק and KBL 716 s.v. עֵמֶק. The Anakim were generally associated with the southern region around Hebron but an enclave of them was known to have settled in Gaza, Gath, and Ekron, three of the Philistine cities (cf. Josh 11:22). However, the fact that this judgment is directed against the Philistines not the Anakim and that this homonym apparently appears also in Jer 49:4 makes the reading of “power” more likely here.
[47:6] 53 tn The words “How long will you cry out” are not in the text but some such introduction seems necessary because the rest of the speech assumes a personal subject.
[47:6] 54 tn Heb “before you are quiet/at rest.”
[47:6] 55 sn The passage is highly figurative. The sword of the
[47:7] 56 tn The reading here follows the Greek, Syriac, and Latin versions. The Hebrew text reads “how can you rest” as a continuation of the second person in v. 6.
[47:7] 57 tn Heb “When the
[47:7] 58 tn Heb “Against Ashkelon and the sea coast, there he has appointed it.” For the switch to the first person see the preceding translator’s note. “There” is poetical and redundant and the idea of “attacking” is implicit in “against.”
[9:1] 59 tn Heb “the peoples of the lands.” So also in v. 2.
[9:2] 60 tn Heb “the holy seed,” referring to the Israelites as God’s holy people.
[9:4] 61 tn Heb “who trembled at the words of the God of Israel.”
[9:4] 62 tn Heb “the exile”; the words “the people” are not in the Hebrew text, but are supplied in the translation for clarity.
[9:5] 63 tn The Hebrew word used here is a hapax legomenon. It refers to the self-abasement that accompanies religious sorrow and fasting.
[9:7] 65 tc The MT lacks “and” here, but see the LXX and Vulgate.
[9:7] 66 tn Heb “the kings of the lands.”
[9:8] 67 tn Heb “according to a little moment.”
[9:8] 68 tn Heb “a peg” or “tent peg.” The imagery behind this word is drawn from the experience of nomads who put down pegs as they pitched their tents and made camp after times of travel.
[9:8] 69 tn Heb “to cause our eyes to shine.” The expression is a figure of speech for “to revive.” See DCH 1:160 s.v. אור Hi.7.
[9:9] 70 tn Heb “has granted us reviving.”
[9:9] 71 tn Heb “to cause to stand.”
[9:9] 72 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[9:11] 73 tn Heb “through your servants the prophets, saying.”
[9:11] 74 tn Heb “the peoples of the lands.”
[9:12] 75 tn Heb “sons”; cf. KJV, NAB, NIV, NLT “children”; NCV, TEV “descendants.”
[9:13] 76 tn Heb “held back downwards from”; KJV “hast punished us less than our iniquities deserve” (NIV, NRSV, NLT all similar).
[9:15] 77 tn Heb “this”; the referent (the guilt mentioned previously) has been specified in the translation for clarity.
