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Yeremia 9:3

Konteks
The Lord Laments That He Has No Choice But to Judge Them

9:3 The Lord says, 1 

“These people are like soldiers who have readied their bows.

Their tongues are always ready to shoot out lies. 2 

They have become powerful in the land,

but they have not done so by honest means. 3 

Indeed, they do one evil thing after another 4 

and do not pay attention to me. 5 

Yeremia 9:16

Konteks
9:16 I will scatter them among nations that neither they nor their ancestors 6  have known anything about. I will send people chasing after them with swords 7  until I have destroyed them.’” 8 

Yeremia 9:24

Konteks

9:24 If people want to boast, they should boast about this:

They should boast that they understand and know me.

They should boast that they know and understand

that I, the Lord, act out of faithfulness, fairness, and justice in the earth

and that I desire people to do these things,” 9 

says the Lord.

Yeremia 31:33-34

Konteks
31:33 “But I will make a new covenant with the whole nation of Israel 10  after I plant them back in the land,” 11  says the Lord. 12  “I will 13  put my law within them 14  and write it on their hearts and minds. 15  I will be their God and they will be my people. 16 

31:34 “People will no longer need to teach their neighbors and relatives to know me. 17  For all of them, from the least important to the most important, will know me,” 18  says the Lord. “For 19  I will forgive their sin and will no longer call to mind the wrong they have done.”

Yeremia 31:1

Konteks

31:1 At that time I will be the God of all the clans of Israel 20 

and they will be my people.

I, the Lord, affirm it!” 21 

1 Samuel 2:2

Konteks

2:2 No one is holy 22  like the Lord!

There is no one other than you!

There is no rock 23  like our God!

1 Samuel 2:1

Konteks
Hannah Exalts the Lord in Prayer

2:1 Hannah prayed, 24 

“My heart rejoices in the Lord;

my horn 25  is exalted high because of the Lord.

I loudly denounce 26  my enemies,

for I am happy that you delivered me. 27 

1 Samuel 28:9

Konteks

28:9 But the woman said to him, “Look, you are aware of what Saul has done; he has removed 28  the mediums and magicians 29  from the land! Why are you trapping me 30  so you can put me to death?”

Mazmur 9:10

Konteks

9:10 Your loyal followers trust in you, 31 

for you, Lord, do not abandon those who seek your help. 32 

Yohanes 8:19

Konteks

8:19 Then they began asking 33  him, “Who is your father?” Jesus answered, “You do not know either me or my Father. If you knew me you would know my Father too.” 34 

Yohanes 8:54-55

Konteks
8:54 Jesus replied, 35  “If I glorify myself, my glory is worthless. 36  The one who glorifies me is my Father, about whom you people 37  say, ‘He is our God.’ 8:55 Yet 38  you do not know him, but I know him. If I were to say that I do not know him, 39  I would be a liar like you. But I do know him, and I obey 40  his teaching. 41 

Yohanes 16:3

Konteks
16:3 They 42  will do these things because they have not known the Father or me. 43 

Yohanes 17:3

Konteks
17:3 Now this 44  is eternal life 45  – that they know you, the only true God, and Jesus Christ, 46  whom you sent.

Yohanes 17:6

Konteks
Jesus Prays for the Disciples

17:6 “I have revealed 47  your name to the men 48  you gave me out of the world. They belonged to you, 49  and you gave them to me, and they have obeyed 50  your word.

Titus 1:16

Konteks
1:16 They profess to know God but with their deeds they deny him, since they are detestable, disobedient, and unfit for any good deed.

Titus 1:1

Konteks
Salutation

1:1 From Paul, 51  a slave 52  of God and apostle of Jesus Christ, to further the faith 53  of God’s chosen ones and the knowledge of the truth that is in keeping with godliness,

Yohanes 2:3-4

Konteks
2:3 When the wine ran out, Jesus’ mother said to him, “They have no wine left.” 54  2:4 Jesus replied, 55  “Woman, 56  why are you saying this to me? 57  My time 58  has not yet come.”
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[9:3]  1 tn The words “The Lord says” have been moved up from the end of the verse to make clear that a change in speaker has occurred.

[9:3]  2 tn Heb “They have readied [or strung] their tongue as their bow for lies.”

[9:3]  3 tn Heb “but not through honesty.”

[9:3]  4 tn Heb “they go from evil to evil.”

[9:3]  5 tn Or “do not acknowledge me”; Heb “do not know me.” But “knowing” in Hebrew thought often involves more than intellectual knowledge; it involves emotional and volitional commitment as well. For יָדַע meaning “acknowledge” see 1 Chr 28:9; Isa 29:21; Hos 2:20; Prov 3:6. This word is also found in ancient Near Eastern treaty contexts where it has the idea of a vassal king acknowledging the sovereignty of a greater king (cf. H. Huffmon, “The Treaty Background of Hebrew yada,” BASOR 181 [1966]: 31-37).

[9:16]  6 tn Heb “fathers.”

[9:16]  7 tn Heb “I will send the sword after them.” The sword here is probably not completely literal but refers to death by violent means, including death by the sword.

[9:16]  8 sn He will destroy them but not completely. See Jer 5:18; 30:11; 46:28.

[9:24]  9 tn Or “fairness and justice, because these things give me pleasure.” Verse 24 reads in Hebrew, “But let the one who brags brag in this: understanding and knowing me that I, the Lord, do faithfulness, justice, and righteousness in the earth for/that I delight in these.” It is uncertain whether the Hebrew particle כִּי (ki) before the clause “I delight in these things” is parallel to the כִּי introducing the clause “that I, the Lord, act…” or causal giving the grounds for the Lord acting the way he does. In the light of the contrasts in the passage and the emphasis that Jeremiah has placed on obedience to the covenant and ethical conduct in conjunction with real allegiance to the Lord not mere lip service, it is probable that the clauses are parallel. For the use of כִּי to introduce clauses of further definition after a direct object as here see GKC 365 §117.h and see BDB 393 s.v. יָדַע Qal.1.a. For parallels to the idea of Yahweh requiring these characteristics in people see Hos 6:6, Mic 6:8.

[31:33]  10 tn Heb “with the house of Israel.” All commentators agree that the term here refers to both the whole nation which was divided into the house of Israel and the house of Judah in v. 30.

[31:33]  11 tn Heb “after those days.” Commentators are generally agreed that this refers to the return from exile and the repopulation of the land referred to in vv. 27-28 and not to something subsequent to the time mentioned in v. 30. This is the sequencing that is also presupposed in other new covenant passages such as Deut 30:1-6; Ezek 11:17-20; 36:24-28.

[31:33]  12 tn Heb “Oracle of the Lord.”

[31:33]  13 tn Heb “‘But this is the covenant that I will make with the house of Israel after these days:’ says the Lord, ‘I will….’” The sentence has been reworded and restructured to avoid the awkwardness of the original style.

[31:33]  14 tn Heb “in their inward parts.” The Hebrew word here refers to the seat of the thoughts, emotions, and decisions (Jer 9:8 [9:7 HT]). It is essentially synonymous with “heart” in Hebrew psychological terms.

[31:33]  15 tn The words “and minds” is not in the text but is supplied in the translation to bring the English psychology more into line with the Hebrew where the “heart” is the center both of knowing/thinking/reflecting and deciding/willing.

[31:33]  sn Two contexts are relevant for understanding this statement. First is the context of the first or old covenant which was characterized by a law written on stone tablets (e.g., Exod 32:15-16; 34:1, 28; Deut 4:13; 5:22; 9:10) or in a “book” or “scroll” (Deut 31:9-13) which could be lost (cf. 2 Kgs 22:8), forgotten (Hos 4:6), ignored (Jer 6:19; Amos 4:2), or altered (Jer 8:8). Second is the context of the repeated fault that Jeremiah has found with their stubborn (3:17; 7:24; 9:14; 11:8; 13:10; 16:12; 18:12; 23:17), uncircumcised (4:4; 9:26), and desperately wicked hearts (4:4; 17:9). Radical changes were necessary to get the people to obey the law from the heart and not just pay superficial or lip service to it (3:10; 12:2). Deut 30:1-6; Ezek 11:17-20; 36:24-28 speak of these radical changes. The Lord will remove the “foreskin” of their heart and give them a circumcised heart, or take away their “stony” heart and give them a new heart. With this heart they will be able to obey his laws, statutes, ordinances, and commands (Deut 30:8; Ezek 11:20; 36:27). The new covenant does not entail a new law; it is the same law that Jeremiah has repeatedly accused them of rejecting or ignoring (6:19; 9:13; 16:11; 26:4; 44:10). What does change is their inner commitment to keep it. Jeremiah has already referred to this in Jer 24:7 and will refer to it again in Jer 32:39.

[31:33]  16 sn Compare Jer 24:7; 30:22; 31:1 and see the study note on 30:2.

[31:34]  17 tn Heb “teach…, saying, ‘Know the Lord.’” The indirect quote has been chosen for stylistic reasons, i.e., to better parallel the following line.

[31:34]  sn As mentioned in the translator’s note on 9:3 (9:2 HT) “knowing” God in covenant contexts like this involves more than just an awareness of who he is (9:23 [9:22 HT]). It involves an acknowledgment of his sovereignty and whole hearted commitment to obedience to him. This is perhaps best seen in the parallelisms in Hos 4:1; 6:6 where “the knowledge of God” is parallel with faithfulness and steadfast love and in the context of Hos 4 refers to obedience to the Lord’s commands.

[31:34]  18 sn This statement should be understood against the background of Jer 8:8-9 where class distinctions were drawn and certain people were considered to have more awareness and responsibility for knowing the law and also Jer 5:1-5 and 9:3-9 where the sinfulness of Israel was seen to be universal across these class distinctions and no trust was to be placed in friends, neighbors, or relatives because all without distinction had cast off God’s yoke (i.e., refused to submit themselves to his authority).

[31:34]  19 tn The Hebrew particle כִּי (ki) that introduces this clause refers to more than just the preceding clause (i.e., that all will know the Lord) but to all of vv. 31-34a (See BDB 474 s.v. כִּי 3.c).

[31:1]  20 sn This verse repeats v. 22 but with specific reference to all the clans of Israel, i.e., to all Israel and Judah. It functions here as a transition to the next section which will deal with the restoration of Israel (31:3-20) and Judah (31:21-25) and their reunification in the land (31:27-29) under a new covenant relation with God (31:31-37). See also the study note on 30:3 for further reference to this reunification in Jeremiah and the other prophets.

[31:1]  21 tn Heb “Oracle of the Lord.”

[2:2]  22 sn In this context God’s holiness refers primarily to his sovereignty and incomparability. He is unique and distinct from all other so-called gods.

[2:2]  23 tn The LXX has “and there is none righteous like our God.” The Hebrew term translated “rock” refers to a rocky cliff where one can seek refuge from enemies. Here the metaphor depicts God as a protector of his people. Cf. TEV “no protector like our God”; CEV “We’re safer with you than on a high mountain.”

[2:1]  24 tn Heb “prayed and said.” This is somewhat redundant in contemporary English and has been simplified in the translation.

[2:1]  25 sn Horns of animals have always functioned as both offensive and defensive weapons for them. As a figure of speech the horn is therefore often used in the Bible as a symbol of human strength (see also in v. 10). The allusion in v. 1 to the horn being lifted high suggests a picture of an animal elevating its head in a display of strength or virility.

[2:1]  26 tn Heb “my mouth opens wide against.”

[2:1]  27 tn Heb “for I rejoice in your deliverance.”

[28:9]  28 tn Heb “how he has cut off.”

[28:9]  29 tn See the note at v. 3.

[28:9]  30 tn Heb “my life.”

[9:10]  31 tn Heb “and the ones who know your name trust in you.” The construction vav (ו) conjunctive + imperfect at the beginning of the verse expresses another consequence of the statement made in v. 8. “To know” the Lord’s “name” means to be his follower, recognizing his authority and maintaining loyalty to him. See Ps 91:14, where “knowing” the Lord’s “name” is associated with loving him.

[9:10]  32 tn Heb “the ones who seek you.”

[8:19]  33 tn Grk “Then they were saying to him.” The imperfect verb has been translated with ingressive force here because of the introduction of a new line of questioning by the Pharisees. Jesus had just claimed his Father as a second witness; now his opponents want to know who his father is.

[8:19]  34 sn If you knew me you would know my Father too. Jesus’ reply is based on his identity with the Father (see also John 1:18; 14:9).

[8:54]  35 tn Grk “Jesus answered.”

[8:54]  36 tn Grk “is nothing.”

[8:54]  37 tn The word “people” is not in the Greek text, but is supplied in English to clarify the plural Greek pronoun and verb.

[8:55]  38 tn Here καί (kai) has been translated as “Yet” to indicate the contrast present in the context.

[8:55]  39 tn Grk “If I say, ‘I do not know him.’”

[8:55]  40 tn Grk “I keep.”

[8:55]  41 tn Grk “his word.”

[16:3]  42 tn Grk “And they.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[16:3]  43 sn Ignorance of Jesus and ignorance of the Father are also linked in 8:19; to know Jesus would be to know the Father also, but since the world does not know Jesus, neither does it know his Father. The world’s ignorance of the Father is also mentioned in 8:55, 15:21, and 17:25.

[17:3]  44 tn Using αὕτη δέ (Jauth de) to introduce an explanation is typical Johannine style; it was used before in John 1:19, 3:19, and 15:12.

[17:3]  45 sn This is eternal life. The author here defines eternal life for the readers, although it is worked into the prayer in such a way that many interpreters do not regard it as another of the author’s parenthetical comments. It is not just unending life in the sense of prolonged duration. Rather it is a quality of life, with its quality derived from a relationship with God. Having eternal life is here defined as being in relationship with the Father, the one true God, and Jesus Christ whom the Father sent. Christ (Χριστός, Cristos) is not characteristically attached to Jesus’ name in John’s Gospel; it occurs elsewhere primarily as a title and is used with Jesus’ name only in 1:17. But that is connected to its use here: The statement here in 17:3 enables us to correlate the statement made in 1:18 of the prologue, that Jesus has fully revealed what God is like, with Jesus’ statement in 10:10 that he has come that people might have life, and have it abundantly. These two purposes are really one, according to 17:3, because (abundant) eternal life is defined as knowing (being in relationship with) the Father and the Son. The only way to gain this eternal life, that is, to obtain this knowledge of the Father, is through the Son (cf. 14:6). Although some have pointed to the use of know (γινώσκω, ginwskw) here as evidence of Gnostic influence in the Fourth Gospel, there is a crucial difference: For John this knowledge is not intellectual, but relational. It involves being in relationship.

[17:3]  46 tn Or “and Jesus the Messiah” (Both Greek “Christ” and Hebrew and Aramaic “Messiah” mean “one who has been anointed”).

[17:6]  47 tn Or “made known,” “disclosed.”

[17:6]  48 tn Here “men” is retained as a translation for ἀνθρώποις (anqrwpoi") rather than the more generic “people” because in context it specifically refers to the eleven men Jesus had chosen as apostles (Judas had already departed, John 13:30). If one understands the referent here to be the broader group of Jesus’ followers that included both men and women, a translation like “to the people” should be used here instead.

[17:6]  49 tn Grk “Yours they were.”

[17:6]  50 tn Or “have kept.”

[1:1]  51 tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[1:1]  52 tn Traditionally, “servant” or “bondservant.” Though δοῦλος (doulos) is normally translated “servant,” the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times…in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v.). The most accurate translation is “bondservant” (sometimes found in the ASV for δοῦλος), in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force.

[1:1]  sn Undoubtedly the background for the concept of being the Lord’s slave or servant is to be found in the Old Testament scriptures. For a Jew this concept did not connote drudgery, but honor and privilege. It was used of national Israel at times (Isa 43:10), but was especially associated with famous OT personalities, including such great men as Moses (Josh 14:7), David (Ps 89:3; cf. 2 Sam 7:5, 8) and Elijah (2 Kgs 10:10); all these men were “servants (or slaves) of the Lord.”

[1:1]  53 tn Grk “for the faith,” possibly, “in accordance with the faith.”

[2:3]  54 tn The word “left” is not in the Greek text but is implied.

[2:3]  sn They have no wine left. On the backgrounds of this miracle J. D. M. Derrett pointed out among other things the strong element of reciprocity about weddings in the Ancient Near East. It was possible in certain circumstances to take legal action against the man who failed to provide an appropriate wedding gift. The bridegroom and family here might have been involved in a financial liability for failing to provide adequately for their guests (“Water into Wine,” BZ 7 [1963]: 80-97). Was Mary asking for a miracle? There is no evidence that Jesus had worked any miracles prior to this (although this is an argument from silence). Some think Mary was only reporting the situation, or (as Calvin thought) asking Jesus to give some godly exhortations to the guests and thus relieve the bridegroom’s embarrassment. But the words, and the reply of Jesus in v. 4, seem to imply more. It is not inconceivable that Mary, who had probably been witness to the events of the preceding days, or at least was aware of them, knew that her son’s public career was beginning. She also knew the supernatural events surrounding his birth, and the prophetic words of the angel, and of Simeon and Anna in the temple at Jesus’ dedication. In short, she had good reason to believe Jesus to be the Messiah, and now his public ministry had begun. In this kind of context, her request does seem more significant.

[2:4]  55 tn Grk “and Jesus said to her.”

[2:4]  56 sn The term Woman is Jesus’ normal, polite way of addressing women (Matt 15:28, Luke 13:12; John 4:21; 8:10; 19:26; 20:15). But it is unusual for a son to address his mother with this term. The custom in both Hebrew (or Aramaic) and Greek would be for a son to use a qualifying adjective or title. Is there significance in Jesus’ use here? It probably indicates that a new relationship existed between Jesus and his mother once he had embarked on his public ministry. He was no longer or primarily only her son, but the “Son of Man.” This is also suggested by the use of the same term in 19:26 in the scene at the cross, where the beloved disciple is “given” to Mary as her “new” son.

[2:4]  57 tn Grk “Woman, what to me and to you?” (an idiom). The phrase τί ἐμοὶ καὶ σοί, γύναι (ti emoi kai soi, gunai) is Semitic in origin. The equivalent Hebrew expression in the Old Testament had two basic meanings: (1) When one person was unjustly bothering another, the injured party could say “What to me and to you?” meaning, “What have I done to you that you should do this to me?” (Judg 11:12, 2 Chr 35:21, 1 Kgs 17:18). (2) When someone was asked to get involved in a matter he felt was no business of his, he could say to the one asking him, “What to me and to you?” meaning, “That is your business, how am I involved?” (2 Kgs 3:13, Hos 14:8). Option (1) implies hostility, while option (2) implies merely disengagement. Mere disengagement is almost certainly to be understood here as better fitting the context (although some of the Greek Fathers took the remark as a rebuke to Mary, such a rebuke is unlikely).

[2:4]  58 tn Grk “my hour” (referring to the time of Jesus’ crucifixion and return to the Father).

[2:4]  sn The Greek word translated time (ὥρα, Jwra) occurs in John 2:4; 4:21, 23; 5:25, 28, 29; 7:30; 8:20; 12:23, 27; 13:1; 16:25; and 17:1. It is a reference to the special period in Jesus’ life when he was to leave this world and return to the Father (13:1); the hour when the Son of man is glorified (17:1). This is accomplished through his suffering, death, resurrection (and ascension – though this last is not emphasized by John). John 7:30 and 8:20 imply that Jesus’ arrest and death are included. John 12:23 and 17:1, referring to the glorification of the Son, imply that the resurrection and ascension are included as part of the “hour.” In John 2:4 Jesus’ remark to his mother indicates that the time for this self-manifestation has not yet arrived; his identity as Messiah is not yet to be publicly revealed.



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