1 Korintus 11:2
Konteks11:2 I praise you 1 because you remember me in everything and maintain the traditions just as I passed them on to you.
1 Korintus 11:22
Konteks11:22 Do you not have houses so that you can eat and drink? Or are you trying to show contempt for the church of God by shaming those who have nothing? What should I say to you? Should I praise you? I will not praise you for this!
Imamat 19:17
Konteks19:17 You must not hate your brother in your heart. You must surely reprove your fellow citizen so that you do not incur sin on account of him. 2
Amsal 27:5
Konteksthan hidden 4 love.
Roma 13:3
Konteks13:3 (for rulers cause no fear for good conduct but for bad). Do you desire not to fear authority? Do good and you will receive its commendation,
Roma 13:1
Konteks13:1 Let every person be subject to the governing authorities. For there is no authority except by God’s appointment, 5 and the authorities that exist have been instituted by God.
Pengkhotbah 2:14
Konteks2:14 The wise man can see where he is going, 6 but the fool walks in darkness.
Yet I also realized that the same fate 7 happens to them both. 8
[11:2] 1 tc The Western and Byzantine texts, as well as one or two Alexandrian
[19:17] 2 tn Heb “and you will not lift up on him sin.” The meaning of the line is somewhat obscure. It means either (1) that one should rebuke one’s neighbor when he sins lest one also becomes guilty, which is the way it is rendered here (see NIV, NRSV, NEB, JB; see also B. A. Levine, Leviticus [JPSTC], 129-30, and J. E. Hartley, Leviticus [WBC], 303, and the discussion on pp. 316-17), or (2) one may rebuke one’s neighbor without incurring sin just as long as he does not hate him in his heart (see the first part of the verse; cf. NASB, NAB).
[27:5] 3 tn Heb “revealed” or “uncovered” (Pual participle from גָּלָה, galah). This would specify the reproof or rebuke as direct, honest, and frank, whether it was coming from a friend or an enemy.
[27:5] 4 tn The Hebrew term translated “hidden” (a Pual participle from סָתַר, satar) refers to a love that is carefully concealed; this is contrasted with the open rebuke in the first line. What is described, then, is someone too timid, too afraid, or not trusting enough to admit that reproof is a genuine part of love (W. McKane, Proverbs [OTL], 610). It is a love that is not expressed in proper concern for the one loved. See also, e.g., 28:23 and 29:3.
[2:14] 6 tn Heb “has his eyes in his head.” The term עַיִן (’ayin, “eye”) is used figuratively in reference to mental and spiritual faculties (BDB 744 s.v. עַיִן 3.a). The term “eye” is a metonymy of cause (eye) for effect (sight and perception).
[2:14] 7 sn The common fate to which Qoheleth refers is death.
[2:14] 8 tn The term כֻּלָּם (kullam, “all of them”) denotes “both of them.” This is an example of synecdoche of general (“all of them”) for the specific (“both of them,” that is, both the wise man and the fool).