Keluaran 19:5-6
Konteks19:5 And now, if you will diligently listen to me 1 and keep 2 my covenant, then you will be my 3 special possession 4 out of all the nations, for all the earth is mine, 19:6 and you will be to me 5 a kingdom of priests 6 and a holy nation.’ 7 These are the words that you will speak to the Israelites.”
Kejadian 17:7-8
Konteks17:7 I will confirm 8 my covenant as a perpetual 9 covenant between me and you. It will extend to your descendants after you throughout their generations. I will be your God and the God of your descendants after you. 10 17:8 I will give the whole land of Canaan – the land where you are now residing 11 – to you and your descendants after you as a permanent 12 possession. I will be their God.”
Ulangan 4:20
Konteks4:20 You, however, the Lord has selected and brought from Egypt, that iron-smelting furnace, 13 to be his special people 14 as you are today.
Ulangan 7:6
Konteks7:6 For you are a people holy 15 to the Lord your God. He 16 has chosen you to be his people, prized 17 above all others on the face of the earth.
Ulangan 14:2
Konteks14:2 For you are a people holy 18 to the Lord your God. He 19 has chosen you to be his people, prized 20 above all others on the face of the earth.
Ulangan 26:18
Konteks26:18 And today the Lord has declared you to be his special people (as he already promised you) so you may keep all his commandments.
Ulangan 26:2
Konteks26:2 you must take the first of all the ground’s produce you harvest from the land the Lord your God is giving you, place it in a basket, and go to the place where he 21 chooses to locate his name. 22
1 Samuel 7:1
Konteks7:1 Then the people 23 of Kiriath Jearim came and took the ark of the Lord; they brought it to the house of Abinadab located on the hill. They consecrated Eleazar his son to guard the ark of the Lord.
1 Samuel 7:1
Konteks7:1 Then the people 24 of Kiriath Jearim came and took the ark of the Lord; they brought it to the house of Abinadab located on the hill. They consecrated Eleazar his son to guard the ark of the Lord.
Yeremia 31:33
Konteks31:33 “But I will make a new covenant with the whole nation of Israel 25 after I plant them back in the land,” 26 says the Lord. 27 “I will 28 put my law within them 29 and write it on their hearts and minds. 30 I will be their God and they will be my people. 31
Hosea 1:10
Konteks1:10 (2:1) 32 However, 33 in the future the number of the people 34 of Israel will be like the sand of the sea which can be neither measured nor numbered. Although 35 it was said to them, “You are not my people,” it will be said to them, “You are 36 children 37 of the living God!”
Hosea 1:1
Konteks1:1 38 This is the word of the Lord which was revealed to Hosea 39 son of Beeri during the time when 40 Uzziah, Jotham, Ahaz, and Hezekiah ruled Judah, 41 and during the time when Jeroboam son of Joash 42 ruled Israel. 43
Pengkhotbah 2:10
Konteks2:10 I did not restrain myself from getting whatever I wanted; 44
I did not deny myself anything that would bring me pleasure. 45
So all my accomplishments gave me joy; 46
this was my reward for all my effort. 47
[19:5] 1 tn Heb “listen to my voice.” The construction uses the imperfect tense in the conditional clause, preceded by the infinitive absolute from the same verb. The idiom “listen to the voice of” implies obedience, not just mental awareness of sound.
[19:5] 2 tn The verb is a perfect tense with vav (ו) consecutive; it continues the idea in the protasis of the sentence: “and [if you will] keep.”
[19:5] 3 tn The lamed preposition expresses possession here: “to me” means “my.”
[19:5] 4 tn The noun is סְגֻלָּה (sÿgullah), which means a special possession. Israel was to be God’s special possession, but the prophets will later narrow it to the faithful remnant. All the nations belong to God, but Israel was to stand in a place of special privilege and enormous responsibility. See Deut 7:6; 14:2; 26:18; Ps 135:4; and Mal 3:17. See M. Greenburg, “Hebrew sÿgulla: Akkadian sikiltu,” JAOS 71 (1951): 172ff.
[19:6] 5 tn Or “for me” (NIV, NRSV), or, if the lamed (ל) preposition has a possessive use, “my kingdom” (so NCV).
[19:6] 6 tn The construction “a kingdom of priests” means that the kingdom is made up of priests. W. C. Kaiser (“Exodus,” EBC 2:417) offers four possible renderings of the expression: 1) apposition, viz., “kings, that is, priests; 2) as a construct with a genitive of specification, “royal priesthood”; 3) as a construct with the genitive being the attribute, “priestly kingdom”; and 4) reading with an unexpressed “and” – “kings and priests.” He takes the latter view that they were to be kings and priests. (Other references are R. B. Y. Scott, “A Kingdom of Priests (Exodus xix. 6),” OTS 8 [1950]: 213-19; William L. Moran, “A Kingdom of Priests,” The Bible in Current Catholic Thought, 7-20). However, due to the parallelism of the next description which uses an adjective, this is probably a construct relationship. This kingdom of God will be composed of a priestly people. All the Israelites would be living wholly in God’s service and enjoying the right of access to him. And, as priests, they would have the duty of representing God to the nations, following what they perceived to be the duties of priests – proclaiming God’s word, interceding for people, and making provision for people to find God through atonement (see Deut 33:9,10).
[19:6] 7 tn They are also to be “a holy nation.” They are to be a nation separate and distinct from the rest of the nations. Here is another aspect of their duty. It was one thing to be God’s special possession, but to be that they had to be priestly and holy. The duties of the covenant will specify what it would mean to be a holy nation. In short, they had to keep themselves free from everything that characterized pagan people (S. R. Driver, Exodus, 171). So it is a bilateral covenant: they received special privileges but they must provide special services by the special discipline. See also H. Kruse, “Exodus 19:5 and the Mission of Israel,” North East Asian Journal of Theology 24/25 (1980): 239-42.
[17:7] 8 tn The verb קוּם (qum, “to arise, to stand up”) in the Hiphil verbal stem means “to confirm, to give effect to, to carry out” (i.e., a covenant or oath; see BDB 878-79 s.v. קוּם).
[17:7] 9 tn Or “as an eternal.”
[17:7] 10 tn Heb “to be to you for God and to your descendants after you.”
[17:8] 11 tn The verbal root is גּוּר (gur, “to sojourn, to reside temporarily,” i.e., as a resident alien). It is the land in which Abram resides, but does not yet possess as his very own.
[17:8] 12 tn Or “as an eternal.”
[4:20] 13 tn A כּוּר (kur) was not a source of heat but a crucible (“iron-smelting furnace”) in which precious metals were melted down and their impurities burned away (see I. Cornelius, NIDOTTE 2:618-19); cf. NAB “that iron foundry, Egypt.” The term is a metaphor for intense heat. Here it refers to the oppression and suffering Israel endured in Egypt. Since a crucible was used to burn away impurities, it is possible that the metaphor views Egypt as a place of refinement to bring Israel to a place of submission to divine sovereignty.
[4:20] 14 tn Heb “to be his people of inheritance.” The Lord compares his people to valued property inherited from one’s ancestors and passed on to one’s descendants.
[7:6] 15 tn That is, “set apart.”
[7:6] 16 tn Heb “the
[7:6] 17 tn Or “treasured” (so NIV, NRSV); NLT “his own special treasure.” The Hebrew term סְגֻלָּה (sÿgullah) describes Israel as God’s choice people, those whom he elected and who are most precious to him (cf. Exod 19:4-6; Deut 14:2; 26:18; 1 Chr 29:3; Ps 135:4; Eccl 2:8 Mal 3:17). See E. Carpenter, NIDOTTE 3:224.
[14:2] 19 tn Heb “The
[14:2] 20 tn Or “treasured.” The Hebrew term סְגֻלָּה (sÿgullah) describes Israel as God’s choice people, those whom he elected and who are most precious to him (cf. Exod 19:4-6; Deut 14:2; 26:18; 1 Chr 29:3; Ps 135:4; Eccl 2:8 Mal 3:17). See E. Carpenter, NIDOTTE 3:224.
[14:2] sn The Hebrew term translated “select” (and the whole verse) is reminiscent of the classic covenant text (Exod 19:4-6) which describes Israel’s entry into covenant relationship with the
[26:2] 21 tn Heb “the
[26:2] 22 sn The place where he chooses to locate his name. This is a circumlocution for the central sanctuary, first the tabernacle and later the Jerusalem temple. See Deut 12:1-14 and especially the note on the word “you” in v. 14.
[31:33] 25 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] 26 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] 27 tn Heb “Oracle of the
[31:33] 28 tn Heb “‘But this is the covenant that I will make with the house of Israel after these days:’ says the
[31:33] 29 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] 30 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
[31:33] 31 sn Compare Jer 24:7; 30:22; 31:1 and see the study note on 30:2.
[1:10] 32 sn Beginning with 1:10, the verse numbers through 2:23 in the English Bible differ by two from the verse numbers in the Hebrew text (BHS), with 1:10 ET = 2:1 HT, 1:11 ET = 2:2 HT, 2:1 ET = 2:3 HT, etc., through 2:23 ET = 2:25 HT. Beginning with 3:1 the verse numbers in the English Bible and the Hebrew Bible are again the same.
[1:10] 33 tn The vav prefixed to וְהָיָה (véhaya) functions in an adversative sense: “however” (see R. J. Williams, Hebrew Syntax, 71, §432).
[1:10] 34 tn Heb “sons” (so NASB); KJV, ASV “the children”; NAB, NIV “the Israelites.”
[1:10] 35 tn Heb “in the place” (בִּמְקוֹם, bimqom). BDB 880 s.v. מָקוֹם 7.b suggests that בִּמְקוֹם (preposition בְּ, bet, + noun מָקוֹם, maqom) is an idiom carrying a concessive sense: “instead of” (e.g., Isa 33:21; Hos 2:1). However, HALOT suggests that it functions in a locative sense: “in the same place” (HALOT 626 s.v. מָקוֹם 2b; e.g., 1 Kgs 21:19; Isa 33:21; Hos 2:1).
[1:10] 36 tn The predicate nominative, “You are…,” is supplied in the translation for stylistic reasons.
[1:10] 37 tn Heb “sons” (so KJV, NASB, NIV).
[1:1] 38 tc The textual problems in Hosea are virtually unparalleled in the OT. The Masoretic Text (MT), represented by the Leningrad Codex (c.
[1:1] 39 tn Heb “The word of the
[1:1] 40 tn Heb “in the days of” (again later in this verse). Cf. NASB “during the days of”; NIV “during the reigns of”; NLT “during the years when.”
[1:1] 41 tn Heb “Uzziah, Jotham, Ahaz, Hezekiah, kings of Judah.”
[1:1] 42 sn Joash is a variation of the name Jehoash. Some English versions use “Jehoash” here (e.g., NIV, NCV, TEV, NLT).
[1:1] 43 tn Heb “Jeroboam son of Joash, king of Israel.”
[2:10] 44 tn Heb “all which my eyes asked for, I did not withhold from them.”
[2:10] 45 tn Heb “I did not refuse my heart any pleasure.” The term לִבִּי (libbi, “my heart”) is a synecdoche of part (i.e., heart) for the whole (i.e., whole person); see E. W. Bullinger, Figures of Speech, 648. The term is repeated twice in 2:10 for emphasis.
[2:10] 46 tn Heb “So my heart was joyful from all my toil.”
[2:10] 47 tn Heb “and this was my portion from all my toil.”