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Keluaran 12:11

Konteks
12:11 This is how you are to eat it – dressed to travel, 1  your sandals on your feet, and your staff in your hand. You are to eat it in haste. It is the Lord’s Passover. 2 

Keluaran 12:2

Konteks
12:2 “This month is to be your beginning of months; it will be your first month of the year. 3 

1 Raja-raja 1:21

Konteks
1:21 If a decision is not made, 4  when my master the king is buried with his ancestors, 5  my son Solomon and I 6  will be considered state criminals.” 7 

Matius 26:17-29

Konteks
The Passover

26:17 Now on the first day of the feast of 8  Unleavened Bread the disciples came to Jesus and said, 9  “Where do you want us to prepare for you to eat the Passover?” 10  26:18 He 11  said, “Go into the city to a certain man and tell him, ‘The Teacher says, “My time is near. I will observe the Passover with my disciples at your house.”’” 26:19 So 12  the disciples did as Jesus had instructed them, and they prepared the Passover. 26:20 When 13  it was evening, he took his place at the table 14  with the twelve. 15  26:21 And while they were eating he said, “I tell you the truth, 16  one of you will betray me.” 17  26:22 They 18  became greatly distressed 19  and each one began to say to him, “Surely not I, Lord?” 26:23 He 20  answered, “The one who has dipped his hand into the bowl with me 21  will betray me. 26:24 The Son of Man will go as it is written about him, but woe to that man by whom the Son of Man is betrayed! It would be better for him if he had never been born.” 26:25 Then 22  Judas, the one who would betray him, said, “Surely not I, Rabbi?” Jesus 23  replied, “You have said it yourself.”

The Lord’s Supper

26:26 While 24  they were eating, Jesus took bread, and after giving thanks he broke it, gave it to his disciples, and said, “Take, eat, this is my body.” 26:27 And after taking the cup and giving thanks, he gave it to them, saying, “Drink from it, all of you, 26:28 for this is my blood, the blood 25  of the covenant, 26  that is poured out for many for the forgiveness of sins. 26:29 I 27  tell you, from now on I will not drink of this fruit 28  of the vine until that day when I drink it new with you in my Father’s kingdom.”

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[12:11]  1 tn Heb “your loins girded.”

[12:11]  2 tn The meaning of פֶּסַח (pesakh) is debated. (1) Some have tried to connect it to the Hebrew verb with the same radicals that means “to halt, leap, limp, stumble.” See 1 Kgs 18:26 where the word describes the priests of Baal hopping around the altar; also the crippled child in 2 Sam 4:4. (2) Others connect it to the Akkadian passahu, which means “to appease, make soft, placate”; or (3) an Egyptian word to commemorate the harvest (see J. B. Segal, The Hebrew Passover, 95-100). The verb occurs in Isa 31:5 with the connotation of “to protect”; B. S. Childs suggests that this was already influenced by the exodus tradition (Exodus [OTL], 183, n. 11). Whatever links there may or may not have been that show an etymology, in Exod 12 it is describing Yahweh’s passing over or through.

[12:2]  3 sn B. Jacob (Exodus, 294-95) shows that the intent of the passage was not to make this month in the spring the New Year – that was in the autumn. Rather, when counting months this was supposed to be remembered first, for it was the great festival of freedom from Egypt. He observes how some scholars have unnecessarily tried to date one New Year earlier than the other.

[1:21]  4 tn The words “if a decision is not made” are added for clarification.

[1:21]  5 tn Heb “lies down with his fathers.”

[1:21]  6 tn Heb “I and my son Solomon.” The order has been reversed in the translation for stylistic reasons.

[1:21]  7 tn Heb “will be guilty”; NASB “considered offenders”; TEV “treated as traitors.”

[26:17]  8 tn The words “the feast of” are not in the Greek text, but have been supplied for clarity.

[26:17]  9 tn Grk “the disciples came to Jesus, saying.” The participle λέγοντες (legontes) has been translated as a finite verb to make the sequence of events clear in English.

[26:17]  10 sn This required getting a suitable lamb and finding lodging in Jerusalem where the meal could be eaten. The population of the city swelled during the feast, so lodging could be difficult to find. The Passover was celebrated each year in commemoration of the Israelites’ deliverance from Egypt; thus it was a feast celebrating redemption (see Exod 12). The Passover lamb was roasted and eaten after sunset in a family group of at least ten people (m. Pesahim 7.13). People ate the meal while reclining (see the note on table in 26:20). It included, besides the lamb, unleavened bread and bitter herbs as a reminder of Israel’s bitter affliction at the hands of the Egyptians. Four cups of wine mixed with water were also used for the meal. For a further description of the meal and the significance of the wine cups, see E. Ferguson, Backgrounds of Early Christianity, 523-24.

[26:18]  11 tn Here δέ (de) has not been translated.

[26:19]  12 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[26:20]  13 tn Here δέ (de) has not been translated.

[26:20]  14 tn Grk “he was reclining at table,” as 1st century middle eastern meals were not eaten while sitting at a table, but while reclining on one’s side on the floor with the head closest to the low table and the feet farthest away.

[26:20]  15 tc Many witnesses, some of them important, have μαθητῶν (maqhtwn, “disciples”; א A L W Δ Θ 33 892 1241 1424 pm lat) or μαθητῶν αὐτοῦ (maqhtwn autou, “his disciples”; 0281 pc it) after δώδεκα (dwdeka, “twelve”). However, such clarifications are typical scribal expansions to the text. Further, the shorter reading (the one that ends with δώδεκα) has strong support in Ì37vid,45vid B D K Γ Ë1,13 565 579 700 pm. Thus both internally and externally the reading that ends the verse with “the twelve” is to be preferred.

[26:21]  16 tn Grk “Truly (ἀμήν, amhn), I say to you.”

[26:21]  17 tn Or “will hand me over.”

[26:22]  18 tn Here καί (kai) has not been translated.

[26:22]  19 tn The participle λυπούμενοι (lupoumenoi) has been translated as a finite verb to make the sequence of events clear in English.

[26:23]  20 tn Grk “answering, he said.” This is somewhat redundant and has been simplified in the translation. Here δέ (de) has not been translated.

[26:23]  21 sn The one who has dipped his hand into the bowl with me. The point of Jesus’ comment here is not to identify the specific individual per se, but to indicate that it is one who was close to him – somebody whom no one would suspect. His comment serves to heighten the treachery of Judas’ betrayal.

[26:25]  22 tn Grk “answering, Judas.” This is somewhat redundant and has been simplified in the translation. Here δέ (de) has been translated as “then” to reflect the sequence of events in the narrative.

[26:25]  23 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[26:26]  24 tn Here δέ (de) has not been translated.

[26:28]  25 tn Grk “for this is my blood of the covenant that is poured out for many.” In order to avoid confusion about which is poured out, the translation supplies “blood” twice so that the following phrase clearly modifies “blood,” not “covenant.”

[26:28]  26 tc Although most witnesses read καινῆς (kainhs, “new”) here, this is evidently motivated by the parallel in Luke 22:20. Apart from the possibility of homoioteleuton, there is no good reason for the shorter reading to have arisen later on. But since it is found in such good and diverse witnesses (e.g., Ì37,45vid א B L Z Θ 0298vid 33 pc mae), the likelihood of homoioteleuton becomes rather remote.

[26:28]  sn Jesus’ death established the forgiveness promised in the new covenant of Jer 31:31. Jesus is reinterpreting the symbolism of the Passover meal, indicating the presence of a new era.

[26:29]  27 tn Here δέ (de) has not been translated.

[26:29]  28 tn Grk “produce” (“the produce of the vine” is a figurative expression for wine).



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