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Amsal 16:32

Konteks

16:32 Better to be slow to anger 1  than to be a mighty warrior,

and one who controls his temper 2  is better than 3  one who captures a city. 4 

Lukas 6:27-30

Konteks

6:27 “But I say to you who are listening: Love your enemies, 5  do good to those who hate you, 6:28 bless those who curse you, pray for those who mistreat 6  you. 6:29 To the person who strikes you on the cheek, 7  offer the other as well, 8  and from the person who takes away your coat, 9  do not withhold your tunic 10  either. 11  6:30 Give to everyone who asks you, 12  and do not ask for your possessions 13  back 14  from the person who takes them away.

Lukas 6:1

Konteks
Lord of the Sabbath

6:1 Jesus 15  was going through the grain fields on 16  a Sabbath, 17  and his disciples picked some heads of wheat, 18  rubbed them in their hands, and ate them. 19 

Pengkhotbah 3:9

Konteks
Man is Ignorant of God’s Timing

3:9 What benefit can a worker 20  gain from his toil? 21 

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[16:32]  1 tn One who is “slow to anger” is a patient person (cf. NAB, NIV, NLT). This is explained further in the parallel line by the description of “one who rules his spirit” (וּמֹשֵׁל בְּרוּחוֹ, umoshel bÿrukho), meaning “controls his temper.” This means the person has the emotions under control and will not “fly off the handle” quickly.

[16:32]  2 tn Heb “who rules his spirit” (so NASB).

[16:32]  3 tn The phrase “is better than” does not appear in this line in the Hebrew text, but is implied by the parallelism.

[16:32]  4 sn The saying would have had greater impact when military prowess was held in high regard. It is harder, and therefore better, to control one’s passions than to do some great exploit on the battlefield.

[6:27]  5 sn Love your enemies is the first of four short exhortations that call for an unusual response to those who are persecuting disciples. Disciples are to relate to hostility in a completely unprecedented manner.

[6:28]  6 tn The substantival participle ἐπηρεαζόντων (ephreazontwn), sometimes translated “those who abuse” (NRSV), is better rendered “those who mistreat,” a more general term (see L&N 88.129).

[6:29]  7 sn The phrase strikes you on the cheek probably pictures public rejection, like the act that indicated expulsion from the synagogue.

[6:29]  8 sn This command to offer the other cheek as well is often misunderstood. It means that there is risk involved in reaching out to people with God’s hope. But if one is struck down in rejection, the disciple is to continue reaching out.

[6:29]  9 tn Or “cloak.”

[6:29]  10 tn See the note on the word “tunics” in 3:11.

[6:29]  11 sn The command do not withhold your tunic either is again an image of continually being totally at risk as one tries to keep contact with those who are hostile to what Jesus and his disciples offer.

[6:30]  12 sn Jesus advocates a generosity and a desire to meet those in dire need with the command give to everyone who asks you. This may allude to begging; giving alms was viewed highly in the ancient world (Matt 6:1-4; Deut 15:7-11).

[6:30]  13 tn Grk “your things,” sometimes translated “what is yours” or “what belongs to you.”

[6:30]  14 sn Do not ask for your possessions back… is an example of showing forgiveness. Paul’s remarks in 1 Cor 6:7 may reflect this principle.

[6:1]  15 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[6:1]  16 tn Grk “Now it happened that on.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.

[6:1]  17 tc Most later mss (A C D Θ Ψ [Ë13] Ï lat) read ἐν σαββάτῳ δευτεροπρώτῳ (en sabbatw deuteroprwtw, “a second-first Sabbath”), while the earlier and better witnesses have simply ἐν σαββάτῳ (Ì4 א B L W Ë1 33 579 1241 2542 it sa). The longer reading is most likely secondary, though various explanations may account for it (for discussion, see TCGNT 116).

[6:1]  18 tn Or “heads of grain.” While the generic term στάχυς (stacus) can refer to the cluster of seeds at the top of grain such as barley or wheat, in the NT the term is restricted to wheat (L&N 3.40; BDAG 941 s.v. 1).

[6:1]  19 tn Grk “picked and ate some heads of grain, rubbing them in their hands.” The participle ψώχοντες (ywconte") has been translated as a finite verb due to requirements of contemporary English style, and the order of the clauses has been transposed to reflect the logical order, which sounds more natural in English.

[3:9]  20 tn The term הָעוֹשֶׂה (haoseh, 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]  21 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.



TIP #16: Tampilan Pasal untuk mengeksplorasi pasal; Tampilan Ayat untuk menganalisa ayat; Multi Ayat/Kutipan untuk menampilkan daftar ayat. [SEMUA]
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