1 Tawarikh 29:11-12
Konteks29:11 O Lord, you are great, mighty, majestic, magnificent, glorious, and sovereign 1 over all the sky and earth! You have dominion and exalt yourself as the ruler 2 of all. 29:12 You are the source of wealth and honor; 3 you rule over all. You possess strength and might to magnify and give strength to all. 4
Mazmur 62:11
Konteks62:11 God has declared one principle;
two principles I have heard: 5
God is strong, 6
Matius 6:13
Konteks6:13 And do not lead us into temptation, 7 but deliver us from the evil one. 8
![Seret untuk mengatur ukuran](images/t_arrow.gif)
![Seret untuk mengatur ukuran](images/d_arrow.gif)
[29:11] 1 tn The words “and sovereign” are added in the translation for clarification and for stylistic reasons.
[29:12] 3 tn Heb “wealth and honor [are] from before you.”
[29:12] 4 tn Heb “and in your hand [is] strength and might and in your hand to magnify and to give strength to all.”
[62:11] 5 tn Heb “one God spoke, two which I heard.” This is a numerical saying utilizing the “x” followed by “x + 1” pattern to facilitate poetic parallelism. (See W. M. W. Roth, Numerical Sayings in the Old Testament [VTSup], 55-56.) As is typical in such sayings, a list corresponding to the second number (in this case “two”) follows. Another option is to translate, “God has spoken once, twice [he has spoken] that which I have heard.” The terms אַחַת (’akhat, “one; once”) and שְׁתַּיִם (shÿtayim, “two; twice”) are also juxtaposed in 2 Kgs 6:10 (where they refer to an action that was done more than “once or twice”) and in Job 33:14 (where they refer to God speaking “one way” and then in “another manner”).
[62:11] 6 tn Heb “that strength [belongs] to God.”
[6:13] 7 tn Or “into a time of testing.”
[6:13] sn The request do not lead us into temptation is not to suggest God causes temptation, but is a rhetorical way to ask for his protection from sin.
[6:13] 8 tc Most
[6:13] tn The term πονηροῦ (ponhrou) may be understood as specific and personified, referring to the devil, or possibly as a general reference to evil. It is most likely personified since it is articular (τοῦ πονηροῦ, tou ponhrou). Cf. also “the evildoer” in 5:39, which is the same construction.