2 Samuel 7:13
Konteks7:13 He will build a house for my name, and I will make his dynasty permanent. 1
2 Samuel 7:15
Konteks7:15 But my loyal love will not be removed from him as I removed it from Saul, whom I removed from before you.
2 Samuel 7:1
Konteks7:1 The king settled into his palace, 2 for the Lord gave him relief 3 from all his enemies on all sides. 4
Kisah Para Rasul 11:13
Konteks11:13 He informed us how he had seen an angel standing in his house and saying, ‘Send to Joppa and summon Simon, who is called Peter,
Kisah Para Rasul 11:1
Konteks11:1 Now the apostles and the brothers who were throughout Judea heard that the Gentiles too had accepted 5 the word of God. 6
Kisah Para Rasul 11:1
Konteks11:1 Now the apostles and the brothers who were throughout Judea heard that the Gentiles too had accepted 7 the word of God. 8
Yesaya 54:8-10
Konteks54:8 In a burst 9 of anger I rejected you 10 momentarily,
but with lasting devotion I will have compassion on you,”
says your protector, 11 the Lord.
54:9 “As far as I am concerned, this is like in Noah’s time, 12
when I vowed that the waters of Noah’s flood 13 would never again cover the earth.
In the same way I have vowed that I will not be angry at you or shout at you.
54:10 Even if the mountains are removed
and the hills displaced,
my devotion will not be removed from you,
nor will my covenant of friendship 14 be displaced,”
says the Lord, the one who has compassion on you.
Yeremia 33:20-26
Konteks33:20 “I, Lord, make the following promise: 15 ‘I have made a covenant with the day 16 and with the night that they will always come at their proper times. Only if you people 17 could break that covenant 33:21 could my covenant with my servant David and my covenant with the Levites ever be broken. So David will by all means always have a descendant to occupy his throne as king and the Levites will by all means always have priests who will minister before me. 18 33:22 I will make the children who follow one another in the line of my servant David very numerous. I will also make the Levites who minister before me very numerous. I will make them all as numerous as the stars in the sky and as the sands which are on the seashore.’” 19
33:23 The Lord spoke still further to Jeremiah. 20 33:24 “You have surely noticed what these people are saying, haven’t you? They are saying, 21 ‘The Lord has rejected the two families of Israel and Judah 22 that he chose.’ So they have little regard that my people will ever again be a nation. 23 33:25 But I, the Lord, make the following promise: 24 I have made a covenant governing the coming of day and night. I have established the fixed laws governing heaven and earth. 33:26 Just as surely as I have done this, so surely will I never reject the descendants of Jacob. Nor will I ever refuse to choose one of my servant David’s descendants to rule over the descendants of Abraham, Isaac, and Jacob. Indeed, 25 I will restore them 26 and show mercy to them.”
Ratapan 3:31-32
Konteksכ (Kaf)
reject us forever. 28
3:32 Though he causes us 29 grief, he then has compassion on us 30
according to the abundance of his loyal kindness. 31
Ratapan 3:1
Konteksא (Alef) 32
3:1 I am the man 33 who has experienced 34 affliction
from the rod 35 of his wrath.
Kolose 1:25
Konteks1:25 I became a servant of the church according to the stewardship 36 from God – given to me for you – in order to complete 37 the word of God,
[7:13] 1 tn Heb “and I will establish the throne of his kingdom permanently.”
[7:1] 2 tn Heb “house” (also in the following verse).
[7:1] 4 tn The translation understands the disjunctive clause in v. 1b as circumstantial-causal.
[11:1] 5 tn See BDAG 221 s.v. δέχομαι 5 for this translation of ἐδέξαντο (edexanto) here.
[11:1] 6 tn Here the phrase “word of God” is another way to describe the gospel (note the preceding verb ἐδέξαντο, edexanto, “accepted”). The phrase could also be translated “the word [message] from God.”
[11:1] 7 tn See BDAG 221 s.v. δέχομαι 5 for this translation of ἐδέξαντο (edexanto) here.
[11:1] 8 tn Here the phrase “word of God” is another way to describe the gospel (note the preceding verb ἐδέξαντο, edexanto, “accepted”). The phrase could also be translated “the word [message] from God.”
[54:8] 9 tn According to BDB 1009 s.v. שֶׁטֶף the noun שֶׁצֶף here is an alternate form of שֶׁטֶף (shetef, “flood”). Some relate the word to an alleged Akkadian cognate meaning “strength.”
[54:8] 10 tn Heb “I hid my face from you.”
[54:8] 11 tn Or “redeemer.” See the note at 41:14.
[54:9] 12 tc The Hebrew text reads literally, “For [or “indeed”] the waters of Noah [is] this to me.” כִּי־מֵי (ki-me, “for the waters of”) should be emended to כְּמֵי (kÿmey, “like the days of”), which is supported by the Qumran scroll 1QIsaa and all the ancient versions except LXX.
[54:9] 13 tn Heb “the waters of Noah” (so NAB, NIV, NRSV).
[54:10] 14 tn Heb “peace” (so many English versions); NLT “of blessing.”
[33:20] 15 tn Heb “Thus says the
[33:20] 16 tn The word יוֹמָם (yomam) is normally an adverb meaning “daytime, by day, daily.” However, here and in v. 25 and in Jer 15:9 it means “day, daytime” (cf. BDB 401 s.v. יוֹמָם 1).
[33:20] 17 tn Heb “you.” The pronoun is plural as in 32:36, 43; 33:10.
[33:21] 18 tn The very complex and elliptical syntax of the original Hebrew of vv. 20-21 has been broken down to better conform with contemporary English style. The text reads somewhat literally (after the addition of a couple of phrases which have been left out by ellipsis): “Thus says the
[33:21] sn This refers to a reaffirmation of the Davidic covenant (cf., e.g., 2 Sam 7:11-16, 25-29; Ps 89:3-4, 19-29) and God’s covenant with the Levites (cf. Num 25:10-13; Mal 2:4-6; Deut 32:8-11).
[33:22] 19 tn Heb “Just as the stars in the sky cannot be numbered or the sand on the seashore cannot be measured, so I will greatly increase [or multiply] the seed of my servant David and the Levites who minister before me.” The word “seed of” does not carry over to the “the Levites” as a noun governing two genitives because “the Levites” has the accusative marker in front of it. The sentence has been broken down in conformity with contemporary English style.
[33:22] sn Context makes it clear that what is in view is an innumerable line of descendants from the righteous ruler that the
[33:23] 20 tn Heb “And the word of the
[33:24] 21 tn Heb “Have you not seen what this people have said, saying.” The question is rhetorical and expects a positive answer. The sentence has been broken in two to better conform with contemporary English style.
[33:24] 22 tn Heb “The two families which the
[33:24] 23 tn Heb “and my people [i.e., Israel and Judah] they disdain [or look down on] from being again a nation before them.” The phrase “before them” refers to their estimation, their mental view (cf. BDB s.v. פָּנֶה II.4.a[g]). Hence it means they look with disdain on the people being a nation again (cf. BDB s.v. עוֹד 1.a[b] for the usage of עוֹד [’od] here).
[33:25] 24 tn Heb “Thus says the
[33:26] 25 tn The Hebrew particle כִּי (ki) is probably intensive here as it has been on a number of occasions in the book of Jeremiah (see BDB 472 s.v. כִּי 1.e for the category).
[33:26] 26 tn Or “I will make them prosperous once again,” or “I will bring them back from captivity.”
[33:26] sn For the meaning of this idiom see the translator’s note on Jer 29:14 and compare the usage in 29:14; 30:3, 18; 31:23; 32:44; 33:7, 11. This has been the emphasis on this section which is called by some commentators “The Book of Consolation.” Jeremiah’s emphasis up until chapters 30-33 had been on judgment but he was also called to be the prophet of restoration (cf. Jer 1:10). Promises of restoration though rare up to this point have, however, occurred on occasion (see, e.g., Jer 3:18; 23:5-7; 24:6-7; 29:10-14).
[3:31] 27 tc The MT reads אֲדֹנָי (’adonay, “the Lord”) here rather than יהוה (YHWH, “the
[3:31] 28 tn The verse is unusually short and something unrecoverable may be missing.
[3:32] 29 tn Heb “Although he has caused grief.” The word “us” is added in the translation.
[3:32] 30 tn Heb “He will have compassion.” The words “on us” are added in the translation.
[3:32] 31 tc The Kethib preserves the singular form חַסְדּוֹ (khasdo, “his kindness”), also reflected in the LXX and Aramaic Targum. The Qere reads the plural form חֲסָדָיו (khasadayv, “his kindnesses”) which is reflected in the Latin Vulgate.
[3:1] 32 sn The nature of the acrostic changes here. Each of the three lines in each verse, not just the first, begins with the corresponding letter of the alphabet.
[3:1] 33 tn The noun גֶּבֶר (gever, “man”) refers to a strong man, distinguished from women, children, and other non-combatants whom he is to defend. According to W. F. Lanahan the speaking voice in this chapter is that of a defeated soldier (“The Speaking Voice in the Book of Lamentations” JBL 93 [1974]: 41-49.) F. W. Dobbs-Allsopp (Lamentations [IBC], 108) argues that is the voice of an “everyman” although “one might not unreasonably suppose that some archetypal communal figure like the king does in fact stand in the distant background.”
[3:1] 34 tn The verb רָאָה (ra’ah, “to see”) has a broad range of meanings, including (1) “to see” as to learn from experience and (2) “to see” as to experience (e.g., Gen 20:10; Ps 89:49; Eccl 5:17; Jer 5:12; 14:13; 20:18; 42:14; Zeph 3:15). Here it means that the speaker has experienced these things. The same Hebrew verb occurs in 2:20 where the Lord is asked to “see” (translated “Consider!”), although it is difficult to maintain this connection in an English translation.
[3:1] 35 tn The noun שֵׁבֶט (shevet, “rod”) refers to the weapon used for smiting an enemy (Exod 21:20; 2 Sam 23:21; 1 Chr 11:3; Isa 10:15; Mic 4:14) and instrument of child-discipline (Prov 10:13; 22:15; 29:15). It is used figuratively to describe discipline of the individual (Job 9:34; 21:9; 37:13; 2 Sam 7:14; Ps 89:33) and the nation (Isa 10:5, 24; 14:29; 30:31).
[1:25] 36 tn BDAG 697 s.v. οἰκονομία 1.b renders the term here as “divine office.”
[1:25] 37 tn See BDAG 828 s.v. πληρόω 3. The idea here seems to be that the apostle wants to “complete the word of God” in that he wants to preach it to every person in the known world (cf. Rom 15:19). See P. T. O’Brien, Colossians, Philemon (WBC), 82.