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Markus 16:1-8

Konteks
The Resurrection

16:1 When the Sabbath was over, Mary Magdalene, Mary the mother of James, and Salome bought aromatic spices 1  so that they might go and anoint him. 16:2 And very early on the first day of the week, at sunrise, they went to the tomb. 16:3 They had been asking each other, “Who will roll away the stone for us from the entrance to the tomb?” 16:4 But 2  when they looked up, they saw that the stone, which was very large, had been rolled back. 16:5 Then 3  as they went into the tomb, they saw a young man dressed in a white robe 4  sitting on the right side; and they were alarmed. 16:6 But he said to them, “Do not be alarmed. You are looking for Jesus the Nazarene, who was crucified. 5  He has been raised! 6  He is not here. Look, there is the place where they laid him. 16:7 But go, tell his disciples, even Peter, that he is going ahead of you into Galilee. You will see him there, just as he told you.” 16:8 Then 7  they went out and ran from the tomb, for terror and bewilderment had seized them. 8  And they said nothing to anyone, because they were afraid.

Kolose 1:13-14

Konteks
1:13 He delivered us from the power of darkness and transferred us to the kingdom of the Son he loves, 9  1:14 in whom we have redemption, 10  the forgiveness of sins.

Ibrani 2:14-15

Konteks
2:14 Therefore, since the children share in flesh and blood, he likewise shared in 11  their humanity, 12  so that through death he could destroy 13  the one who holds the power of death (that is, the devil), 2:15 and set free those who were held in slavery all their lives by their fear of death.
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[16:1]  1 tn On this term see BDAG 140 s.v. ἄρωμα. The Jews did not practice embalming, so these materials were used to cover the stench of decay and slow decomposition.

[16:1]  sn Spices were used not to preserve the body, but as an act of love, and to mask the growing stench of a corpse.

[16:4]  2 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[16:5]  3 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[16:5]  4 sn Mark does not explicitly identify the young man dressed in a white robe as an angel (though the white robe suggests this), but Matthew does (Matt 28:2).

[16:6]  5 sn See the note on Crucify in 15:13.

[16:6]  6 tn The verb here is passive (ἠγέρθη, hgerqh). This “divine passive” (see ExSyn 437-38) points to the fact that Jesus was raised by God.

[16:8]  7 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[16:8]  8 tn Grk “they began to have trembling and bewilderment.”

[1:13]  9 tn Here αὐτοῦ (autou) has been translated as a subjective genitive (“he loves”).

[1:14]  10 tc διὰ τοῦ αἵματος αὐτοῦ (dia tou {aimato" autou, “through his blood”) is read at this juncture by several minuscule mss (614 630 1505 2464 al) as well as a few, mostly secondary, versional and patristic witnesses. But the reading was prompted by the parallel in Eph 1:7 where the wording is solid. If these words had been in the original of Colossians, why would scribes omit them here but not in Eph 1:7? Further, the testimony on behalf of the shorter reading is quite overwhelming: {א A B C D F G Ψ 075 0150 6 33 1739 1881 Ï latt co as well as several other versions and fathers}. The conviction that “through his blood” is not authentic in Col 1:14 is as strong as the conviction that these words are authentic in Eph 1:7.

[2:14]  11 tn Or “partook of” (this is a different word than the one in v. 14a).

[2:14]  12 tn Grk “the same.”

[2:14]  13 tn Or “break the power of,” “reduce to nothing.”



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