Hebrews 12 - James 1

New English Translation

Footnotes

1. Hebrews 12:1 tn Grk “having such a great cloud of witnesses surrounding us.”
2. Hebrews 12:2 tn Or “Because of”; or “Instead of.” The Greek prepostion can be understood either way. For discussion and sources see Wallace, ExSyn 367-68; cf. also BDAG 88 s.v. 1, “instead of, in place of” and s.v. 3 “(in exchange) for.”
3. Hebrews 12:2 sn An allusion to Ps 110:1.
4. Hebrews 12:4 tn Grk “until blood.”
5. Hebrews 12:5 tn Or “disregard,” “think little of.”
6. Hebrews 12:5 tn Or “reproves,” “rebukes.” The Greek verb ἐλέγχω (elenchō) implies exposing someone’s sin in order to bring correction.
7. Hebrews 12:6 sn A quotation from Prov 3:11-12.
8. Hebrews 12:7 tn Grk “endure,” with the object (“your suffering”) understood from the context.
9. Hebrews 12:7 tn Or “in order to become disciplined.”
10. Hebrews 12:8 tn Grk “you are without discipline.”
11. Hebrews 12:8 tn Grk “all”; “sons” is implied by the context.
12. Hebrews 12:9 tn Grk “we had our earthly fathers as discipliners.”
13. Hebrews 12:9 tn Grk “the fathers of our flesh.” In Hebrews, “flesh” is a characteristic way of speaking about outward, physical, earthly life (cf. Heb 5:7; 9:10, 13), as opposed to the inward or spiritual dimensions of life.
14. Hebrews 12:9 tn Grk “and live.” sn Submit ourselves…to the Father of spirits and receive life. This idea is drawn from Proverbs, where the Lord’s discipline brings life, while resistance to it leads to death (cf. Prov 4:13; 6:23; 10:17; 16:17).
15. Hebrews 12:11 tn Grk “all discipline at the time does not seem to be of joy, but of sorrow.”
16. Hebrews 12:11 tn Grk “the peaceful fruit of righteousness.”
17. Hebrews 12:12 tn Or “straighten.”
18. Hebrews 12:12 sn A quotation from Isa 35:3. Strengthen your listless hands and your weak knees refers to the readers’ need for renewed resolve and fresh strength in their struggles (cf. Heb 10:36-39; 12:1-3).
19. Hebrews 12:13 sn A quotation from Prov 4:26. The phrase make straight paths for your feet is figurative for “stay on God’s paths.”
20. Hebrews 12:14 sn The references to peace and holiness show the close connection between this paragraph and the previous one. The pathway toward “holiness” and the need for it is cited in Heb 12:10 and 14. More importantly Prov 4:26-27 sets up the transition from one paragraph to the next: It urges people to stay on godly paths (Prov 4:26, quoted here in v. 13) and promises that God will lead them in peace if they do so (Prov 4:27 [LXX], quoted in v. 14).
21. Hebrews 12:15 tn Grk “that there not be any root of bitterness,” but referring figuratively to a person who causes trouble (as in Deut 29:17 [LXX] from which this is quoted).sn An allusion to Deut 29:18.
22. Hebrews 12:16 tn Grk “that there not be any,” continuing from v. 15.
23. Hebrews 12:16 sn An allusion to Gen 27:34-41.
24. Hebrews 12:17 tn Or a command: “for understand that.”
25. Hebrews 12:17 tn Grk “it,” referring either to the repentance or the blessing. But the account in Gen 27:34-41 (which the author appeals to here) makes it clear that the blessing is what Esau sought. Thus in the translation the referent (the blessing) is specified for clarity.
26. Hebrews 12:18 tn This describes the nation of Israel approaching God on Mt. Sinai (Exod 19). There is a clear contrast with the reference to Mount Zion in v. 22, so this could be translated “a mountain that can be touched.” But the word “mountain” does not occur here and the more vague description seems to be deliberate.
27. Hebrews 12:19 tn Grk “a voice of words.”
28. Hebrews 12:19 tn Grk “a voice…from which those who heard begged that a word not be added to them.”
29. Hebrews 12:20 sn A quotation from Exod 19:12-13.
30. Hebrews 12:21 tn Grk “that which appeared.”
31. Hebrews 12:21 tn Grk “I am terrified and trembling.”sn A quotation from Deut 9:19.
32. Hebrews 12:22 tn Grk “and the city”; the conjunction is omitted in translation since it seems to be functioning epexegetically—that is, explaining further what is meant by “Mount Zion.”
33. Hebrews 12:24 tn The Greek word μεσίτης (mesitēs, “mediator”) in this context does not imply that Jesus was a mediator in the contemporary sense of the word, i.e., he worked for compromise between opposing parties. Here the term describes his function as the one who was used by God to enact a new covenant which established a new relationship between God and his people, but entirely on God’s terms.
34. Hebrews 12:24 sn Abel’s shed blood cried out to the Lord for justice and judgment, but Jesus’ blood speaks of redemption and forgiveness, something better than Abel’s does (Gen 4:10; Heb 9:11-14; 11:4).
35. Hebrews 12:26 sn A quotation from Hag 2:6.
36. Hebrews 12:29 sn A quotation from Deut 4:24; 9:3.
37. Hebrews 13:2 sn This is a vague allusion to people described in scripture and extra-biblical literature and may include Abraham and Sarah (Gen 18:2-15), Lot (Gen 19:1-14), Gideon (Judg 6:11-18), Manoah (Judg 13:3-22), and possibly Tobit (Tob 12:1-20).
38. Hebrews 13:3 tn Grk “as being imprisoned together.”
39. Hebrews 13:3 tn Or “since you too are vulnerable”; Grk “you also being in the body.”
40. Hebrews 13:5 sn A quotation from Deut 31:6, 8.
41. Hebrews 13:6 tc Some significant mss (א* C* P 0285^vid 33 1175 1739 lat) lack καί (kai), but because the omission conforms to the wording of Ps 118:6 (117:6 LXX), it is suspect.
42. Hebrews 13:6 sn A quotation from Ps 118:6.
43. Hebrews 13:9 tn Grk “by diverse and strange teachings.”
44. Hebrews 13:9 tn Grk “foods,” referring to the meals associated with the OT sacrifices (see the contrast with the next verse; also 9:9-10; 10:1, 4, 11).
45. Hebrews 13:11 tn Grk “whose blood is brought by the high priest.”
46. Hebrews 13:13 tn Grk “his abuse.”
47. Hebrews 13:16 tn Grk “neglect doing good and fellowship.”
48. Hebrews 13:17 tn Or “as ones who will give an account”; Grk “as giving an account.”
49. Hebrews 13:17 tn Grk “that they may do this.”
50. Hebrews 13:19 tn Grk “I urge you to do this all the more.”
51. Hebrews 13:21 tc Some mss (C P Ψ 6 629* 630 1505 pm latt sy^h) read ὑμῖν (humin, “in you”) here, but ἡμῖν (hēmin) has stronger external support (P⁴⁶ א A D^vid K 0243 0285 33 81 104 326 365 629^c 1175 1739 1881 pm sy^p co). It is also more likely that ἡμῖν would have been changed to ὑμῖν in light of the “you” which occurs at the beginning of the verse than vice versa.
52. Hebrews 13:21 tc ‡ Most mss (א A [C*] 0243 0285 33 1739 1881 M latt) include the words “and ever” here, but the shorter reading (supported by P⁴⁶ C³ D Ψ 6 104 365 1505 al) is preferred on internal grounds. It seemed more likely that scribes would assimilate the wording to the common NT doxological expression “for ever and ever,” found especially in the Apocalypse (cf., e.g., 1 Tim 1:17; 2 Tim 4:18; Rev 4:9; 22:5) than to the “forever” of Heb 13:8. Nevertheless, a decision is difficult here. NA²⁸ places the phrase in brackets, indicating doubts as to its authenticity.
53. Hebrews 13:22 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 2:11.
54. Hebrews 13:23 tn Grk “Know that” (an imperative).
55. Hebrews 13:23 tn Grk “has been released, with whom, if he comes soon, I will see you.”
56. Hebrews 13:25 tc Most witnesses, including several significant ones (א² A C D H Ψ 0243 1739 1881 M lat sy bo), conclude the letter with ἀμήν (amēn, “amen”). Such a conclusion is routinely added by scribes to NT books because a few of these books originally had such an ending (cf. Rom 16:27; Gal 6:18; Jude 25). A majority of Greek witnesses have the concluding ἀμήν in every NT book except Acts, James, and 3 John (and even in these books, ἀμήν is found in some witnesses). It is thus a predictable variant. Further, there is sufficient testimony (P⁴⁶ א* I^vid 6 33 sa) for the lack of the particle, rendering its omission the preferred reading.
57. James 1:1 tn Grk “James.” The word “From” is not in the Greek text, but has been supplied to indicate the sender of the letter.
58. James 1:1 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.). One good 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. Also, many slaves in the Roman world became slaves through Rome’s subjugation of conquered nations, kidnapping, or by being born into slave households. 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.”
59. James 1:1 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.
60. James 1:2 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 [adelphoi] 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.
61. James 1:2 tn Grk “all joy,” “full joy,” or “greatest joy.”
62. James 1:8 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 (anēr), 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).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.
63. James 1:9 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).
64. James 1:9 tn Grk “the lowly brother,” but “lowly/humble” is clarified in context by the contrast with “wealthy” in v. 10.
65. James 1:9 tn Grk “let him boast.”
66. James 1:9 tn Grk “his height,” “his exaltation.”
67. James 1:10 tn Grk “a flower of grass.”
68. James 1:11 tn Or “perishes,” “is destroyed.”
69. James 1:12 tn The word for “man” or “individual” here is ἀνήρ (anēr), 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.”
70. James 1:12 tc Most mss ([C] P 0246 5 436 442 1611 M) al read ὁ κύριος (ho kurios, “the Lord”) here, while others have ὁ θεός (ho theos, “God”; 4 33^vid 323 945 1175 1243 1735 1739 1852 2492 al). However, several significant and early witnesses (P⁷⁴ א A B Ψ 81 2344 co) have no explicit subject. In light of the scribal tendency toward clarification, and the fact that both κύριος and θεός are well represented, there can be little doubt that the original text had no explicit subject. The referent (God) has been specified in the translation for clarity, not because of textual basis.
71. James 1:13 tn Or “God must not be tested by evil people.”
72. James 1:16 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:2.
73. James 1:17 tn The first phrase refers to the action of giving and the second to what is given.
74. James 1:17 tn Or “All generous giving and every perfect gift from above is coming down.”
75. James 1:17 tn Grk “variation or shadow of turning” (referring to the motions of heavenly bodies causing variations of light and darkness).
76. James 1:18 tn Grk “Having willed, he gave us birth.”
77. James 1:19 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:2.
78. James 1:20 tn The word translated “human” here is ἀνήρ (anēr), 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).
79. James 1:20 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).
80. James 1:21 tn Or “with meekness.”
81. James 1:23 tn The word for “man” or “individual” is ἀνήρ (anēr), 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.”
82. James 1:23 tn Grk “the face of his beginning [or origin].”
83. James 1:24 tn Grk “and he has gone out and immediately has forgotten.”
84. James 1:25 tn Grk “continues.”
85. James 1:25 tn Grk “this one.”
86. James 1:25 tn Grk “in his doing.”
87. James 1:27 tn Or “in the sight of”; Grk “with.”
88. James 1:27 tn Grk “the God and Father.”
89. James 1:27 tn Traditionally, “affliction.” BDAG 457 s.v. 1 has “difficult circumstances” for this specific context, but since this is somewhat lengthy, “adversity” was preferred instead.