Roma 12:19
Konteks12:19 Do not avenge yourselves, dear friends, but give place to God’s wrath, 1 for it is written, “Vengeance is mine, I will repay,” 2 says the Lord.
Amsal 20:22
Konteks20:22 Do not say, 3 “I will pay back 4 evil!”
Wait 5 for the Lord, so that he may vindicate you. 6
Matius 5:39
Konteks5:39 But I say to you, do not resist the evildoer. 7 But whoever strikes you on the 8 right cheek, turn the other to him as well.
Matius 5:1
Konteks5:1 When 9 he saw the crowds, he went up the mountain. 10 After he sat down his disciples came to him.
Matius 5:15
Konteks5:15 People 11 do not light a lamp and put it under a basket 12 but on a lampstand, and it gives light to all in the house.
Matius 5:1
Konteks5:1 When 13 he saw the crowds, he went up the mountain. 14 After he sat down his disciples came to him.
Pengkhotbah 3:9
Konteks[12:19] 1 tn Grk “the wrath,” referring to God’s wrath as the remainder of the verse shows.
[12:19] 2 sn A quotation from Deut 32:35.
[20:22] 3 tn The verse is directly instructive; it begins with the negated jussive in the first colon, and follows with the imperative in the second. It warns that the righteous should not take vengeance on the wicked, for only God can do that.
[20:22] 4 tn The form is the Piel cohortative of resolve – “I am determined to pay back.” The verb שָׁלֵם (shalem) means “to be complete; to be sound.” In this stem, however, it can mean “to make complete; to make good; to requite; to recompense” (KJV, ASV). The idea is “getting even” by paying back someone for the evil done.
[20:22] 5 sn To “wait” (קַוֵּה, qavveh) on the
[20:22] 6 tn After the imperative, the jussive is subordinated in a purpose or result clause: “wait for the
[5:39] 7 tn The articular πονηρός (ponhro", “the evildoer”) cannot be translated simply as “evil” for then the command would be “do not resist evil.” Every instance of this construction in Matthew is most likely personified, referring either to an evildoer (13:49) or, more often, “the evil one” (as in 5:37; 6:13; 13:19, 38).
[5:39] 8 tc ‡ Many
[5:1] 9 tn Here δέ (de) has not been translated.
[5:1] 10 tn Or “up a mountain” (εἰς τὸ ὄρος, eis to oro").
[5:1] sn The expression up the mountain here may be idiomatic or generic, much like the English “he went to the hospital” (cf. 15:29), or even intentionally reminiscent of Exod 24:12 (LXX), since the genre of the Sermon on the Mount seems to be that of a new Moses giving a new law.
[5:15] 11 tn Grk “Nor do they light.” The plural in Greek is indefinite, referring to people in general.
[5:15] 12 tn Or “a bowl”; this refers to any container for dry material of about eight liters (two gallons) capacity. It could be translated “basket, box, bowl” (L&N 6.151).
[5:1] 13 tn Here δέ (de) has not been translated.
[5:1] 14 tn Or “up a mountain” (εἰς τὸ ὄρος, eis to oro").
[5:1] sn The expression up the mountain here may be idiomatic or generic, much like the English “he went to the hospital” (cf. 15:29), or even intentionally reminiscent of Exod 24:12 (LXX), since the genre of the Sermon on the Mount seems to be that of a new Moses giving a new law.
[3:9] 15 tn The term הָעוֹשֶׂה (ha’oseh, article + Qal active participle ms from עָשַׂה, ’asah, “to do”) functions substantively (“the worker”); see BDB 794 s.v. עָשַׂה II.1. This is a figurative description of man (metonymy of association), and plays on the repetition of עָשַׂה (verb: “to do,” noun: “work”) throughout the passage. In the light of God’s orchestration of human affairs, man’s efforts cannot change anything. It refers to man in general with the article functioning in a generic sense (see IBHS 244-45 §13.5.1f; Joüon 2:511 §137.m).
[3:9] 16 sn This rhetorical question is an example of negative affirmation, expecting a negative answer: “Man gains nothing from his toil!” (see E. W. Bullinger, Figures of Speech, 949-51). Any advantage that man might gain from his toil is nullified by his ignorance of divine providence.