1 Timotius 1:16

1:16 But here is why I was treated with mercy: so that ¹  in me as the worst, ²  Christ Jesus could demonstrate his utmost patience, as an example for those who are going to believe in him for eternal life.

Hosea 2:23

2:23 Then I will plant her as my own ³  in the land.

I will have pity on ‘No Pity’ (Lo-Ruhamah).

I will say to ‘Not My People’ (Lo-Ammi), ‘You are my people!’

And he ⁴  will say, ‘You are ⁵  my God!’”

Roma 5:20-21

5:20 Now the law came in ⁶  so that the transgression ⁷  may increase, but where sin increased, grace multiplied all the more, 5:21 so that just as sin reigned in death, so also grace will reign through righteousness to eternal life through Jesus Christ our Lord.

Roma 11:30-31

11:30 Just as you were formerly disobedient to God, but have now received mercy due to their disobedience, 11:31 so they too have now been disobedient in order that, by the mercy shown to you, they too may now ⁸  receive mercy.

Ibrani 4:16

4:16 Therefore let us confidently approach the throne of grace to receive mercy and find grace whenever we need help. ⁹ 

Ibrani 4:1

God’s Promised Rest

4:1 Therefore we must be wary ¹⁰  that, while the promise of entering his rest remains open, none of you may seem to have come short of it.

Pengkhotbah 2:10

2:10 I did not restrain myself from getting whatever I wanted; ¹¹ 

I did not deny myself anything that would bring me pleasure. ¹² 

So all my accomplishments gave me joy; ¹³ 

this was my reward for all my effort. ¹⁴ 

[1:16]  ¹ tn Grk “but because of this I was treated with mercy, so that…”

[1:16]  ² tn Grk “in me first,” making the connection with the last phrase of v. 15.

[2:23]  ³ tn Heb “for myself.”

[2:23]  ⁴ tn The Hebrew text, carrying out the reference to the son born in 1:8-9, uses the third person masculine singular pronoun here; some English translations use third person plural (“they,” so KJV, NASB, NIV, CEV) in keeping with the immediate context, which refers to reestablished Israel.

[2:23]  ⁵ tn The words “You are” do not appear in the Hebrew text, but are implied. It is necessary to supply the phrase in the translation to prevent the reader from understanding the predicate “my God” as an exclamation (cf. NAB).

[5:20]  ⁶ tn Grk “slipped in.”

[5:20]  ⁷ tn Or “trespass.”

[11:31]  ⁸ tc Some important Alexandrian and Western mss (א B D*^,c 1506 pc bo) read νῦν (nun, “now”) here. A few other mss (33 365 pc sa) have ὕστερον (Justeron, “finally”). mss that lack the word are Ì⁴⁶ A D² F G Ψ 1739 1881 Ï latt. External evidence slightly favors omission with good representatives from the major texttypes, and because of the alliance of Alexandrian and Byzantine mss (with the Byzantine going against its normal tendency to embrace the longer reading). Internally, scribes could have added νῦν here to give balance to the preceding clause (οὗτοι νῦν ἠπείθησαν…αὐτοὶ νῦν ἐλεηθῶσιν [|outoi nun hpeiqhsan…autoi nun elehqwsin; “they have now been disobedient…they may now receive mercy”]). However, it seems much more likely that they would have deleted it because of its seeming inappropriateness in this context. That some witnesses have ὕστερον presupposes the presence of νῦν in their ancestors. A decision is difficult, but νῦν is slightly preferred, since it is the more difficult reading and is adequately represented in the mss.

[4:16]  ⁹ tn Grk “for timely help.”

[4:1]  ¹⁰ tn Grk “let us fear.”

[2:10]  ¹¹ tn Heb “all which my eyes asked for, I did not withhold from them.”

[2:10]  ¹² 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]  ¹³ tn Heb “So my heart was joyful from all my toil.”

[2:10]  ¹⁴ tn Heb “and this was my portion from all my toil.”