TB NETBible YUN-IBR Ref. Silang Nama Gambar Himne

Kisah Para Rasul 8:22

Konteks
8:22 Therefore repent of this wickedness of yours, and pray to the Lord¹ that he may perhaps forgive you for the intent of your heart.²

Ulangan 15:9

Konteks
15:9 Be careful lest you entertain the wicked thought that the seventh year, the year of cancellation of debts, has almost arrived, and your attitude³ be wrong toward your impoverished fellow Israelite⁴ and you do not lend⁵ him anything; he will cry out to the Lord against you and you will be regarded as having sinned.⁶

Ulangan 15:2

Konteks
15:2 This is the nature of the cancellation: Every creditor must remit what he has loaned to another person;⁷ he must not force payment from his fellow Israelite,⁸ for it is to be recognized as “the Lord’s cancellation of debts.”

Kisah Para Rasul 5:15-16

Konteks
5:15 Thus⁹ they even carried the sick out into the streets, and put them on cots and pallets, so that when Peter came by at least his shadow would fall on some of them. 5:16 A crowd of people from the towns around Jerusalem¹⁰ also came together, bringing the sick and those troubled by unclean spirits.¹¹ They¹² were all¹³ being healed.

Amsal 15:26

Konteks

15:26 The Lord abhors¹⁴ the plans¹⁵ of the wicked,¹⁶

but pleasant words¹⁷ are pure.¹⁸

Matius 15:19

Konteks
15:19 For out of the heart come evil ideas, murder, adultery, sexual immorality, theft, false testimony, slander.

[8:22] ¹tn Or “and implore the Lord.”

[8:22] ²tn Grk “that if possible the intent of your heart may be forgiven you.” The passive construction is somewhat awkward in contemporary English and has thus been converted to an active construction in the translation.

[15:9] ³tn Heb “your eye.”

[15:9] ⁴tn Heb “your needy brother.”

[15:9] ⁵tn Heb “give” (likewise in v. 10).

[15:9] ⁶tn Heb “it will be a sin to you.”

[15:2] ⁷tn Heb “his neighbor,” used idiomatically to refer to another person.

[15:2] ⁸tn Heb “his neighbor and his brother.” The words “his brother” may be a scribal gloss identifying “his neighbor” (on this idiom, see the preceding note) as a fellow Israelite (cf. v. 3). In this case the conjunction before “his brother” does not introduce a second category, but rather has the force of “that is.”

[5:15] ⁹tn This is a continuation of the preceding sentence in Greek, but because this would produce an awkward sentence in English, a new sentence was begun here in the translation.

[5:16] ¹⁰map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[5:16] ¹¹sn Unclean spirits refers to evil spirits.

[5:16] ¹²tn Literally a relative pronoun, “who.” In English, however, a relative clause (“bringing the sick and those troubled by unclean spirits, who were all being healed”) could be understood to refer only to the second group (meaning only those troubled by unclean spirits were being healed) or even that the unclean spirits were being healed. To avoid this ambiguity the pronoun “they” was used to begin a new English sentence.

[5:16] ¹³sn They were all being healed. Note how the healings that the apostles provided were comprehensive in their consistency.

[15:26] ¹⁴tn Heb “an abomination of the Lord.” The term יְהוָה (yÿhvah, “the Lord”) functions as a subjective genitive: “the Lord abhors.”

[15:26] ¹⁵tn The noun מַחְשְׁבוֹת (makhshÿvot) means “thoughts” (so KJV, NIV, NLT), from the verb חָשַׁב (khashav, “to think; to reckon; to devise”). So these are intentions, what is being planned (cf. NAB “schemes”).

[15:26] ¹⁶tn The word רַע (“evil; wicked”) is a genitive of source or subjective genitive, meaning the plans that the wicked devise – “wicked plans.”

[15:26] ¹⁷sn The contrast is between the “thoughts” and the “words.” The thoughts that are designed to hurt people the Lord hates; words that are pleasant (נֹעַם, no’am), however, are pure (to him). What is pleasant is delightful, lovely, enjoyable.