TB NETBible YUN-IBR Ref. Silang Nama Gambar Himne

Mazmur 50:16-22

Konteks

50:16 God says this to the evildoer:¹

“How can you declare my commands,

and talk about my covenant?²

50:17 For you hate instruction

and reject my words.³

50:18 When you see a thief, you join him;⁴

you associate with men who are unfaithful to their wives.⁵

50:19 You do damage with words,⁶

and use your tongue to deceive.⁷

50:20 You plot against your brother;⁸

you slander your own brother.⁹

50:21 When you did these things, I was silent,¹⁰

so you thought I was exactly like you.¹¹

But now I will condemn¹² you

and state my case against you!¹³

50:22 Carefully consider this, you who reject God!¹⁴

Otherwise I will rip you to shreds¹⁵

and no one will be able to rescue you.

Maleakhi 3:5

Konteks

3:5 “I¹⁶ will come to you in judgment. I will be quick to testify against those who practice divination, those who commit adultery, those who break promises,¹⁷ and those who exploit workers, widows, and orphans,¹⁸ who refuse to help¹⁹ the immigrant²⁰ and in this way show they do not fear me,” says the Lord who rules over all.

Maleakhi 3:1

Konteks
3:1 “I am about to send my messenger,²¹ who will clear the way before me. Indeed, the Lord²² you are seeking will suddenly come to his temple, and the messenger²³ of the covenant, whom you long for, is certainly coming,” says the Lord who rules over all.

Kolose 1:13

Konteks
1:13 He delivered us from the power of darkness and transferred us to the kingdom of the Son he loves,²⁴

Kolose 1:2

Konteks
1:2 to the saints, the faithful²⁵ brothers and sisters²⁶ in Christ, at Colossae. Grace and peace to you²⁷ from God our Father!²⁸

Kolose 1:10

Konteks
1:10 so that you may live²⁹ worthily of the Lord and please him in all respects³⁰ – bearing fruit in every good deed, growing in the knowledge of God,

[50:16] ¹tn Heb “evil [one].” The singular adjective is used here in a representative sense; it refers to those within the larger covenant community who have blatantly violated the Lord’s commandments. In the psalms the “wicked” (רְשָׁעִים, rÿsha’im) are typically proud, practical atheists (Ps 10:2, 4, 11) who hate God’s commands, commit sinful deeds, speak lies and slander, and cheat others (Ps 37:21).

[50:16] ²tn Heb “What to you to declare my commands and lift up my covenant upon your mouth?” The rhetorical question expresses sarcastic amazement. The Lord is shocked that such evildoers would give lip-service to his covenantal demands, for their lifestyle is completely opposed to his standards (see vv. 18-20).

[50:17] ³tn Heb “and throw my words behind you.”

[50:18] ⁴tn Heb “you run with him.”

[50:18] ⁵tn Heb “and with adulterers [is] your portion.”

[50:19] ⁶tn Heb “your mouth you send with evil.”

[50:19] ⁷tn Heb “and your tongue binds together [i.e., “frames”] deceit.”

[50:20] ⁸tn Heb “you sit, against your brother you speak.” To “sit” and “speak” against someone implies plotting against that person (see Ps 119:23).

[50:20] ⁹tn Heb “against the son of your mother you give a fault.”

[50:21] ¹⁰tn Heb “these things you did and I was silent.” Some interpret the second clause (“and I was silent”) as a rhetorical question expecting a negative answer, “[When you do these things], should I keep silent?” (cf. NEB). See GKC 335 §112.cc.

[50:21] sn The Lord was silent in the sense that he delayed punishment. Of course, God’s patience toward sinners eventually runs out. The divine “silence” is only temporary (see v. 3, where the psalmist, having described God’s arrival, observes that “he is not silent”).

[50:21] ¹¹tn The Hebrew infinitive construct (הֱיוֹת, heyot) appears to function like the infinitive absolute here, adding emphasis to the following finite verbal form (אֶהְיֶה, ’ehyeh). See GKC 339-40 §113.a. Some prefer to emend הֱיוֹת (heyot) to the infinitive absolute form הָיוֹ (hayo).

[50:21] ¹²tn Or “rebuke” (see v. 8).

[50:21] ¹³tn Heb “and I will set in order [my case against you] to your eyes.” The cohortative form expresses the Lord’s resolve to accuse and judge the wicked.

[50:22] ¹⁴tn Heb “[you who] forget God.” “Forgetting God” here means forgetting about his commandments and not respecting his moral authority.

[50:22] ¹⁵sn Elsewhere in the psalms this verb is used (within a metaphorical framework) of a lion tearing its prey (see Pss 7:2; 17:12; 22:13).

[3:5] ¹⁶tn The first person pronoun (a reference to the Lord) indicates that the Lord himself now speaks (see also v. 1). The prophet speaks in vv. 2-4 (see also 2:17).

[3:5] ¹⁷tn Heb “those who swear [oaths] falsely.” Cf. NIV “perjurers”; TEV “those who give false testimony”; NLT “liars.”

[3:5] ¹⁸tn Heb “and against the oppressors of the worker for a wage, [the] widow and orphan.”

[3:5] ¹⁹tn Heb “those who turn aside.”

[3:5] ²⁰tn Or “resident foreigner”; NIV “aliens”; NRSV “the alien.”

[3:1] ²¹tn In Hebrew the phrase “my messenger” is מַלְאָכִי (mal’akhi), the same form as the prophet’s name (see note on the name “Malachi” in 1:1). However, here the messenger appears to be an eschatological figure who is about to appear, as the following context suggests. According to 4:5, this messenger is “Elijah the prophet,” whom the NT identifies as John the Baptist (Matt 11:10; Mark 1:2) because he came in the “spirit and power” of Elijah (Matt 11:14; 17:11-12; Lk 1:17).

[3:1] ²²tn Here the Hebrew term הָאָדוֹן (ha’adon) is used, not יְהוָה (yÿhvah, typically rendered Lord). Thus the focus is not on the Lord as the covenant God, but on his role as master.

[3:1] ²³sn This messenger of the covenant may be equated with my messenger (that is, Elijah) mentioned earlier in the verse, or with the Lord himself. In either case the messenger functions as an enforcer of the covenant. Note the following verses, which depict purifying judgment on a people that has violated the Lord’s covenant.

[1:13] ²⁴tn Here αὐτοῦ (autou) has been translated as a subjective genitive (“he loves”).

[1:2] ²⁵tn Grk “and faithful.” The construction in Greek (as well as Paul’s style) suggests that the saints are identical to the faithful; hence, the καί (kai) is best left untranslated (cf. Eph 1:1). See ExSyn 281-82.

[1:2] ²⁶tn 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 [adelfoi] meaning “brothers and sisters” is cited).

[1:2] ²⁷tn Or “Grace to you and peace.”

[1:2] ²⁸tc Most witnesses, including some important ones (א A C F G I [P] 075 Ï it bo), read “and the Lord Jesus Christ” at the end of this verse, no doubt to conform the wording to the typical Pauline salutation. However, excellent and early witnesses (B D K L Ψ 33 81 1175 1505 1739 1881 al sa) lack this phrase. Since the omission is inexplicable as arising from the longer reading (otherwise, these mss would surely have deleted the phrase in the rest of the corpus Paulinum), it is surely authentic.

[1:10] ²⁹tn The infinitive περιπατῆσαι (peripathsai, “to walk, to live, to live one’s life”) is best taken as an infinitive of purpose related to “praying” (προσευχόμενοι, proseucomenoi) and “asking” (αἰτούμενοι, aitoumenoi) in v. 9 and is thus translated as “that you may live.”