Kidung Agung 5:5
Konteks5:5 I arose to open for my beloved;
my hands dripped with myrrh –
my fingers flowed with myrrh
on the handles of the lock.
Yesaya 64:7
Konteks64:7 No one invokes 1 your name,
or makes an effort 2 to take hold of you.
For you have rejected us 3
and handed us over to our own sins. 4
Yohanes 1:6
Konteks1:6 A man came, sent from God, whose name was John. 5
Matius 26:40-41
Konteks26:40 Then he came to the disciples and found them sleeping. He 6 said to Peter, “So, couldn’t you stay awake with me for one hour? 26:41 Stay awake and pray that you will not fall into temptation. The spirit is willing, but the flesh is weak.”
Roma 13:11
Konteks13:11 And do this 7 because we know 8 the time, that it is already the hour for us to awake from sleep, for our salvation is now nearer than when we became believers.
Roma 13:1
Konteks13:1 Let every person be subject to the governing authorities. For there is no authority except by God’s appointment, 9 and the authorities that exist have been instituted by God.
Kolose 1:1
Konteks1:1 From Paul, 10 an apostle of Christ Jesus by the will of God, and Timothy our brother,
Efesus 5:14
Konteks5:14 For everything made evident is light, and for this reason it says: 11
Rise from the dead,
and Christ will shine on you!” 14
[64:7] 1 tn Or “calls out in”; NASB, NIV, NRSV “calls on.”
[64:7] 2 tn Or “rouses himself”; NASB “arouses himself.”
[64:7] 3 tn Heb “for you have hidden your face from us.”
[64:7] 4 tc The Hebrew text reads literally, “and you caused us to melt in the hand of our sin.” The verb וַתְּמוּגֵנוּ (vattÿmugenu) is a Qal preterite 2nd person masculine singular with a 1st person common plural suffix from the root מוּג (mug, “melt”). However, elsewhere the Qal of this verb is intransitive. If the verbal root מוּג (mug) is retained here, the form should be emended to a Polel pattern (וַתְּמֹגְגֵנוּ, vattÿmogÿgenu). The translation assumes an emendation to וַתְּמַגְּנֵנוּ (vattÿmaggÿnenu, “and you handed us over”). This form is a Piel preterite 2nd person masculine singular with a 1st person common plural suffix from the verbal root מִגֵּן (miggen, “hand over, surrender”; see HALOT 545 s.v. מגן and BDB 171 s.v. מָגָן). The point is that God has abandoned them to their sinful ways and no longer seeks reconciliation.
[1:6] 5 sn John refers to John the Baptist.
[26:40] 6 tn Here καί (kai) has not been translated.
[13:11] 7 tn Grk “and this,” probably referring to the command to love (13:8-10); hence, “do” is implied from the previous verses.
[13:11] 8 tn The participle εἰδότες (eidotes) has been translated as a causal adverbial participle.
[1:1] 10 tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.
[5:14] 11 sn The following passage has been typeset as poetry because many scholars regard this passage as poetic or hymnic. These terms are used broadly to refer to the genre of writing, not to the content. There are two broad criteria for determining if a passage is poetic or hymnic: “(a) stylistic: a certain rhythmical lilt when the passages are read aloud, the presence of parallelismus membrorum (i.e., an arrangement into couplets), the semblance of some metre, and the presence of rhetorical devices such as alliteration, chiasmus, and antithesis; and (b) linguistic: an unusual vocabulary, particularly the presence of theological terms, which is different from the surrounding context” (P. T. O’Brien, Philippians [NIGTC], 188-89). Classifying a passage as hymnic or poetic is important because understanding this genre can provide keys to interpretation. However, not all scholars agree that the above criteria are present in this passage, so the decision to typeset it as poetry should be viewed as a tentative decision about its genre.
[5:14] 13 tn The articular nominative participle ὁ καθεύδων (Jo kaqeudwn) is probably functioning as a nominative for vocative. Thus, it has been translated as “O sleeper.”
[5:14] 14 sn A composite quotation, possibly from Isa 26:19, 51:17, 52:1, and 60:1.
