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Matius 2:4

Konteks
2:4 After assembling all the chief priests and experts in the law, 1  he asked them where the Christ 2  was to be born.

Matius 2:18

Konteks

2:18A voice was heard in Ramah,

weeping and loud wailing, 3 

Rachel weeping for her children,

and she did not want to be comforted, because they were 4  gone. 5 

Matius 6:30

Konteks
6:30 And if this is how God clothes the wild grass, 6  which is here today and tomorrow is tossed into the fire to heat the oven, 7  won’t he clothe you even more, 8  you people of little faith?

Matius 7:8

Konteks
7:8 For everyone who asks 9  receives, and the one who seeks finds, and to the one who knocks, the door will be opened.

Matius 9:28

Konteks
9:28 When 10  he went into the house, the blind men came to him. Jesus 11  said to them, “Do you believe that I am able to do this?” They said to him, “Yes, Lord.”

Matius 11:10

Konteks
11:10 This is the one about whom it is written:

Look, I am sending my messenger ahead of you, 12 

who will prepare your way before you. 13 

Matius 16:27

Konteks
16:27 For the Son of Man will come with his angels in the glory of his Father, and then he will reward each person according to what he has done. 14 

Matius 21:5

Konteks

21:5Tell the people of Zion, 15 

Look, your king is coming to you,

unassuming and seated on a donkey,

and on a colt, the foal of a donkey.’” 16 

Matius 21:12

Konteks
Cleansing the Temple

21:12 Then 17  Jesus entered the temple area 18  and drove out all those who were selling and buying in the temple courts, 19  and turned over the tables of the money changers and the chairs of those selling doves.

Matius 22:11

Konteks
22:11 But when the king came in to see the wedding guests, he saw a man there who was not wearing wedding clothes.

Matius 23:16

Konteks

23:16 “Woe to you, blind guides, who say, ‘Whoever swears by the temple is bound by nothing. 20  But whoever swears by the gold of the temple is bound by the oath.’

Matius 23:18

Konteks
23:18 And, ‘Whoever swears by the altar is bound by nothing. 21  But if anyone swears by the gift on it he is bound by the oath.’
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[2:4]  1 tn Or “and scribes of the people.” The traditional rendering of γραμματεύς (grammateu") as “scribe” does not communicate much to the modern English reader, for whom the term might mean “professional copyist,” if it means anything at all. The people referred to here were recognized experts in the law of Moses and in traditional laws and regulations. Thus “expert in the law” comes closer to the meaning for the modern reader.

[2:4]  2 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[2:4]  sn See the note on Christ in 1:16.

[2:18]  3 tc The LXX of Jer 38:15 (31:15 ET) has “lamentation, weeping, and loud wailing”; most later mss (C D L W 0233 Ë13 33 Ï) have a quotation in Matthew which conforms to that of the LXX (θρῆνος καὶ κλαυθμός καὶ ὀδυρμός; qrhno" kai klauqmo" kai odurmo"). But such assimilations were routine among the scribes; as such, they typically should be discounted because they are both predictable and motivated. The shorter reading, without “lamentation and,” is thus to be preferred, especially since it cannot easily be accounted for unless it is the original wording here. Further, it is found in the better mss along with a good cross-section of other witnesses (א B Z 0250 Ë1 pc lat co).

[2:18]  4 tn Grk “are”; the Greek text uses a present tense verb.

[2:18]  5 sn A quotation from Jer 31:15.

[6:30]  6 tn Grk “grass of the field.”

[6:30]  7 tn Grk “into the oven.” The expanded translation “into the fire to heat the oven” has been used to avoid misunderstanding; most items put into modern ovens are put there to be baked, not burned.

[6:30]  sn The oven was most likely a rounded clay oven used for baking bread, which was heated by burning wood and dried grass.

[6:30]  8 sn The phrase even more is a typical form of rabbinic argumentation, from the lesser to the greater. If God cares for the little things, surely he will care for the more important things.

[7:8]  9 sn The actions of asking, seeking, and knocking are repeated here from v. 7 with the encouragement that God does respond.

[9:28]  10 tn Here δέ (de) has not been translated.

[9:28]  11 tn Grk “to him, and Jesus.” This is a continuation of the previous sentence in Greek, but a new sentence was started here in the translation.

[11:10]  12 tn Grk “before your face” (an idiom).

[11:10]  13 sn The quotation is primarily from Mal 3:1 with pronouns from Exod 23:20. Here is the forerunner who points the way to the arrival of God’s salvation. His job is to prepare and guide the people, as the cloud did for Israel in the desert.

[16:27]  14 sn An allusion to Pss 28:4; 62:12; cf. Prov 24:12.

[21:5]  15 tn Grk “Tell the daughter of Zion” (the phrase “daughter of Zion” is an idiom for the inhabitants of Jerusalem: “people of Zion”). The idiom “daughter of Zion” has been translated as “people of Zion” because the original idiom, while firmly embedded in the Christian tradition, is not understandable to most modern English readers.

[21:5]  16 tn Grk “the foal of an animal under the yoke,” i.e., a hard-working animal. This is a quotation from Zech 9:9.

[21:12]  17 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[21:12]  18 tn Grk “the temple.”

[21:12]  sn The merchants (those who were selling) would have been located in the Court of the Gentiles.

[21:12]  19 tn Grk “the temple.”

[21:12]  sn Matthew (here, 21:12-27), Mark (11:15-19) and Luke (19:45-46) record this incident of the temple cleansing at the end of Jesus’ ministry. John (2:13-16) records a cleansing of the temple at the beginning of Jesus’ ministry. See the note on the word temple courts in John 2:14 for a discussion of the relationship of these accounts to one another.

[23:16]  20 tn Grk “Whoever swears by the temple, it is nothing.”

[23:18]  21 tn Grk “Whoever swears by the altar, it is nothing.”



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