Hosea 5:15
Konteks5:15 Then I will return again to my lair
until they have suffered their punishment. 1
Then they will seek me; 2
in their distress they will earnestly seek me.
Hosea 7:13-14
Konteks7:13 Woe to them! For they have fled from me!
Destruction to them! For they have rebelled against me!
I want to deliver 3 them,
but they have lied to me.
7:14 They do not pray to me, 4
but howl in distress on their beds;
They slash themselves 5 for grain and new wine,
but turn away from me.
Hosea 7:2
Konteksthat I remember all of their wicked deeds.
Their evil deeds have now surrounded them;
their sinful deeds are always before me. 7
Kisah Para Rasul 10:16
Konteks10:16 This happened three times, and immediately the object was taken up into heaven. 8
Kisah Para Rasul 10:29
Konteks10:29 Therefore when you sent for me, 9 I came without any objection. Now may I ask why 10 you sent for me?”
Mazmur 78:34-37
Konteks78:34 When he struck them down, 11 they sought his favor; 12
they turned back and longed for God.
78:35 They remembered that God was their protector, 13
and that the sovereign God was their deliverer. 14
78:36 But they deceived him with their words, 15
and lied to him. 16
78:37 They were not really committed to him, 17
and they were unfaithful to his covenant.
Yesaya 48:1-2
Konteks48:1 Listen to this, O family of Jacob, 18
you who are called by the name ‘Israel,’
and are descended from Judah, 19
who take oaths in the name of the Lord,
and invoke 20 the God of Israel –
but not in an honest and just manner. 21
48:2 Indeed, they live in the holy city; 22
they trust in 23 the God of Israel,
whose name is the Lord who commands armies.
Yeremia 7:4
Konteks7:4 Stop putting your confidence in the false belief that says, 24 “We are safe! 25 The temple of the Lord is here! The temple of the Lord is here! The temple of the Lord is here!” 26
Mikha 3:11
Konteks3:11 Her 27 leaders take bribes when they decide legal cases, 28
her priests proclaim rulings for profit,
and her prophets read omens for pay.
Yet they claim to trust 29 the Lord and say,
“The Lord is among us. 30
Disaster will not overtake 31 us!”
Matius 7:21
Konteks7:21 “Not everyone who says to me, ‘Lord, Lord,’ 32 will enter into the kingdom of heaven – only the one who does the will of my Father in heaven.
Matius 25:11
Konteks25:11 Later, 33 the other virgins came too, saying, ‘Lord, lord! Let us in!’ 34
Lukas 13:25
Konteks13:25 Once 35 the head of the house 36 gets up 37 and shuts the door, then you will stand outside and start to knock on the door and beg him, ‘Lord, 38 let us in!’ 39 But he will answer you, 40 ‘I don’t know where you come from.’ 41
Titus 1:16
Konteks1:16 They profess to know God but with their deeds they deny him, since they are detestable, disobedient, and unfit for any good deed.
Titus 1:1
Konteks1:1 From Paul, 42 a slave 43 of God and apostle of Jesus Christ, to further the faith 44 of God’s chosen ones and the knowledge of the truth that is in keeping with godliness,
Yohanes 2:4
Konteks2:4 Jesus replied, 45 “Woman, 46 why are you saying this to me? 47 My time 48 has not yet come.”
[5:15] 1 tn The verb יֶאְשְׁמוּ (ye’shÿmu, Qal imperfect 3rd person masculine plural from אָשַׁם, ’asham, “to be guilty”) means “to bear their punishment” (Ps 34:22-23; Prov 30:10; Isa 24:6; Jer 2:3; Hos 5:15; 10:2; 14:1; Zech 11:5; Ezek 6:6; BDB 79 s.v. אָשַׁם 3). Many English versions translate this as “admit their guilt” (NIV, NLT) or “acknowledge their guilt” (NASB, NRSV), but cf. NAB “pay for their guilt” and TEV “have suffered enough for their sins.”
[5:15] 2 tn Heb “seek my face” (so KJV, NASB, NIV, NRSV); NAB “seek my presence.”
[7:13] 3 tn Heb “redeem” (so NAB, NASB, NIV, NRSV, NLT); NCV, TEV “save”; CEV “I would have rescued them.”
[7:14] 4 tn Heb “they do not cry out to me in their heart”; NLT “with sincere hearts.”
[7:14] 5 tc The MT reads יִתְגּוֹרָרוּ (yitgoraru) which is either (1) Hitpolel imperfect 3rd person masculine plural (“they assemble themselves”; so KJV, NASB) from I גּוּר (gur, “to sojourn”; BDB 157 s.v. I גּוּר) or (2) Hitpolel imperfect 3rd person masculine plural (“they excite themselves”) from II גּוּר (gur, “to stir up”; BDB 158 s.v. II גּוּר). However, the Hebrew lexicographers suggest that both of these options are unlikely. Several other Hebrew
[7:2] 6 tn Heb “and they do not say in their heart”; TEV “It never enters their heads.”
[7:2] 7 tn Heb “they [the sinful deeds] are before my face” (so KJV, NASB, NRSV); NCV “they are right in front of me.”
[10:16] 8 tn Or “into the sky” (the same Greek word means both “heaven” and “sky”).
[10:29] 9 tn Grk “Therefore when I was sent for.” The passive participle μεταπεμφθείς (metapemfqei") has been taken temporally and converted to an active construction which is less awkward in English.
[10:29] 10 tn Grk “ask for what reason.”
[78:34] 11 tn Or “killed them,” that is, killed large numbers of them.
[78:34] 12 tn Heb “they sought him.”
[78:35] 13 tn Heb “my high rocky summit.”
[78:35] 14 tn Heb “and [that] God Most High [was] their redeemer.”
[78:36] 15 tn Heb “with their mouth.”
[78:36] 16 tn Heb “and with their tongue they lied to him.”
[78:37] 17 tn Heb “and their heart was not firm with him.”
[48:1] 18 tn Heb “house of Jacob”; TEV, CEV “people of Israel.”
[48:1] 19 tc The Hebrew text reads literally “and from the waters of Judah came out.” מִמֵּי (mimme) could be a corruption of מִמְּעֵי (mimmÿ’e, “from the inner parts of”; cf. NASB, NIV, NLT, NRSV) as suggested in the above translation. Some translations (ESV, NKJV) retain the MT reading because the Qumran scroll 1QIsaa, which corrects a similar form to “from inner parts of” in 39:7, does not do it here.
[48:1] 20 tn Heb “cause to remember”; KJV, ASV “make mention of.”
[48:1] 21 tn Heb “not in truth and not in righteousness.”
[48:2] 22 tn Heb “they call themselves [or “are called”] from the holy city.” The precise meaning of the statement is uncertain. The Niphal of קָרָא (qara’) is combined with the preposition מִן (min) only here. When the Qal of קָרָא is used with מִן, the preposition often indicates the place from which one is summoned (see 46:11). So one could translate, “from the holy city they are summoned,” meaning that they reside there.
[48:2] 23 tn Heb “lean on” (so NASB, NRSV); NAB, NIV “rely on.”
[7:4] 24 tn Heb “Stop trusting in lying words which say.”
[7:4] 25 tn The words “We are safe!” are not in the text but are supplied in the translation for clarity.
[7:4] 26 tn Heb “The temple of the
[3:11] 27 sn The pronoun Her refers to Jerusalem (note the previous line).
[3:11] 28 tn Heb “judge for a bribe.”
[3:11] 29 tn Heb “they lean upon” (so KJV, NIV, NRSV); NAB “rely on.”
[3:11] 30 tn Heb “Is not the
[3:11] 31 tn Or “come upon” (so many English versions); NCV “happen to us”; CEV “come to us.”
[7:21] 32 sn The double use of the vocative is normally used in situations of high emotion or emphasis. Even an emphatic confession without action means little.
[25:11] 33 tn Here δέ (de) has not been translated.
[25:11] 34 tn Grk “Open to us.”
[13:25] 35 tn The syntactical relationship between vv. 24-25 is disputed. The question turns on whether v. 25 is connected to v. 24 or not. A lack of a clear connective makes an independent idea more likely. However, one must then determine what the beginning of the sentence connects to. Though it makes for slightly awkward English, the translation has opted to connect it to “he will answer” so that this functions, in effect, as an apodosis. One could end the sentence after “us” and begin a new sentence with “He will answer” to make simpler sentences, although the connection between the two sentences is thereby less clear. The point of the passage, however, is clear. Once the door is shut, because one failed to come in through the narrow way, it is closed permanently. The moral: Do not be too late in deciding to respond.
[13:25] 36 tn Or “the master of the household.”
[13:25] 37 tn Or “rises,” or “stands up.”
[13:25] 39 tn Grk “Open to us.”
[13:25] 40 tn Grk “and answering, he will say to you.” This is redundant in contemporary English and has been simplified to “he will answer you.”
[13:25] 41 sn For the imagery behind the statement “I do not know where you come from,” see Ps 138:6; Isa 63:16; Jer 1:5; Hos 5:3.
[1:1] 42 tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.
[1:1] 43 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] 44 tn Grk “for the faith,” possibly, “in accordance with the faith.”
[2:4] 45 tn Grk “and Jesus said to her.”
[2:4] 46 sn The term Woman is Jesus’ normal, polite way of addressing women (Matt 15:28, Luke 13:12; John 4:21; 8:10; 19:26; 20:15). But it is unusual for a son to address his mother with this term. The custom in both Hebrew (or Aramaic) and Greek would be for a son to use a qualifying adjective or title. Is there significance in Jesus’ use here? It probably indicates that a new relationship existed between Jesus and his mother once he had embarked on his public ministry. He was no longer or primarily only her son, but the “Son of Man.” This is also suggested by the use of the same term in 19:26 in the scene at the cross, where the beloved disciple is “given” to Mary as her “new” son.
[2:4] 47 tn Grk “Woman, what to me and to you?” (an idiom). The phrase τί ἐμοὶ καὶ σοί, γύναι (ti emoi kai soi, gunai) is Semitic in origin. The equivalent Hebrew expression in the Old Testament had two basic meanings: (1) When one person was unjustly bothering another, the injured party could say “What to me and to you?” meaning, “What have I done to you that you should do this to me?” (Judg 11:12, 2 Chr 35:21, 1 Kgs 17:18). (2) When someone was asked to get involved in a matter he felt was no business of his, he could say to the one asking him, “What to me and to you?” meaning, “That is your business, how am I involved?” (2 Kgs 3:13, Hos 14:8). Option (1) implies hostility, while option (2) implies merely disengagement. Mere disengagement is almost certainly to be understood here as better fitting the context (although some of the Greek Fathers took the remark as a rebuke to Mary, such a rebuke is unlikely).
[2:4] 48 tn Grk “my hour” (referring to the time of Jesus’ crucifixion and return to the Father).
[2:4] sn The Greek word translated time (ὥρα, Jwra) occurs in John 2:4; 4:21, 23; 5:25, 28, 29; 7:30; 8:20; 12:23, 27; 13:1; 16:25; and 17:1. It is a reference to the special period in Jesus’ life when he was to leave this world and return to the Father (13:1); the hour when the Son of man is glorified (17:1). This is accomplished through his suffering, death, resurrection (and ascension – though this last is not emphasized by John). John 7:30 and 8:20 imply that Jesus’ arrest and death are included. John 12:23 and 17:1, referring to the glorification of the Son, imply that the resurrection and ascension are included as part of the “hour.” In John 2:4 Jesus’ remark to his mother indicates that the time for this self-manifestation has not yet arrived; his identity as Messiah is not yet to be publicly revealed.
