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Markus 14:22-25

Konteks
The Lord’s Supper

14:22 While they were eating, he took bread, and after giving thanks he broke it, gave it to them, and said, “Take it. This is my body.” 14:23 And after taking the cup and giving thanks, he gave it to them, and they all drank from it. 14:24 He said to them, “This is my blood, the blood 1  of the covenant, 2  that is poured out for many. 14:25 I tell you the truth, 3  I will no longer drink of the fruit 4  of the vine until that day when I drink it new in the kingdom of God.”

1 Korintus 11:23-26

Konteks

11:23 For I received from the Lord what I also passed on to you, that the Lord Jesus on the night in which he was betrayed took bread, 11:24 and after he had given thanks he broke it and said, “This is my body, which is for you. Do this in remembrance of me.” 11:25 In the same way, he also took the cup after supper, saying, “This cup is the new covenant in my blood. Do this, every time you drink it, in remembrance of me.” 11:26 For every time you eat this bread and drink the cup, you proclaim the Lord’s death until he comes.

Markus 10:47-48

Konteks
10:47 When he heard that it was Jesus the Nazarene, he began to shout, 5  “Jesus, Son of David, 6  have mercy 7  on me!” 10:48 Many scolded 8  him to get him to be quiet, but he shouted all the more, “Son of David, have mercy on me!”

Galatia 4:4

Konteks
4:4 But when the appropriate time 9  had come, God sent out his Son, born of a woman, born under the law,
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[14:24]  1 tn Grk “this is my blood of the covenant that is poured out for many.” In order to avoid confusion about which is poured out, the translation supplies “blood” twice so that the following phrase clearly modifies “blood,” not “covenant.”

[14:24]  2 tc Most mss (A Ë1,13 Ï lat sy) have καινῆς (kainh", “new”) before διαθήκης (diaqhkh", “covenant”), a reading that is almost surely influenced by the parallel passage in Luke 22:20. Further, the construction τὸ τῆς καινῆς διαθήκης (to th" kainh" diaqhkh"), in which the resumptive article τό (referring back to τὸ αἷμα [to |aima, “the blood”]) is immediately followed by the genitive article, is nowhere else used in Mark except for constructions involving a genitive of relationship (cf. Mark 2:14; 3:17, 18; 16:1). Thus, on both transcriptional and intrinsic grounds, this reading looks to be a later addition (which may have derived from τὸ τῆς διαθήκης of D* W 2427). The most reliable mss, along with several others (א B C Dc L Θ Ψ 565), lack καινῆς. This reading is strongly preferred.

[14:24]  sn Jesus’ death established the forgiveness promised in the new covenant of Jer 31:31. Jesus is reinterpreting the symbolism of the Passover meal, indicating the presence of a new era.

[14:25]  3 tn Grk “Truly (ἀμήν, amhn), I say to you.”

[14:25]  4 tn Grk “the produce” (“the produce of the vine” is a figurative expression for wine).

[10:47]  5 tn Grk “to shout and to say.” The infinitive λέγειν (legein) is redundant here and has not been translated.

[10:47]  6 sn Jesus was more than a Nazarene to this blind person, who saw quite well that Jesus was Son of David. There was a tradition in Judaism that the Son of David (Solomon) had great powers of healing (Josephus, Ant. 8.2.5 [8.42-49]).

[10:47]  7 sn Have mercy on me is a request for healing. It is not owed the man. He simply asks for God’s kind grace.

[10:48]  8 tn Or “rebuked.” The crowd’s view was that surely Jesus would not be bothered with someone as unimportant as a blind beggar.

[4:4]  9 tn Grk “the fullness of time” (an idiom for the totality of a period of time, with the implication of proper completion; see L&N 67.69).



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