Hosea 1:6

1:6 She conceived again and gave birth to a daughter. Then the Lord ¹  said to him, “Name her ‘No Pity’ (Lo-Ruhamah) because I will no longer have pity ²  on the nation ³  of Israel. For ⁴  I will certainly not forgive ⁵  their guilt. ⁶ 

Hosea 2:1

2:1 Then you will call ⁷  your ⁸  brother, “My People” (Ammi)! You will call your sister, “Pity” (Ruhamah)!

Hosea 2:23

2:23 Then I will plant her as my own ⁹  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 ¹⁰  will say, ‘You are ¹¹  my God!’”

Roma 11:30

11:30 Just as you were formerly disobedient to God, but have now received mercy due to their disobedience,

Roma 11:1

Israel’s Rejection not Complete nor Final

11:1 So I ask, God has not rejected his people, has he? Absolutely not! For I too am an Israelite, a descendant of Abraham, from the tribe of Benjamin.

Kolose 1:25

1:25 I became a servant of the church according to the stewardship ¹²  from God – given to me for you – in order to complete ¹³  the word of God,

Kolose 1:2

1:2 to the saints, the faithful ¹⁴  brothers and sisters ¹⁵  in Christ, at Colossae. Grace and peace to you ¹⁶  from God our Father! ¹⁷ 

Kolose 4:1

4:1 Masters, treat your slaves with justice and fairness, because you know that you also have a master in heaven.

Kolose 4:1

4:1 Masters, treat your slaves with justice and fairness, because you know that you also have a master in heaven.

Titus 1:13

1:13 Such testimony is true. For this reason rebuke them sharply that they may be healthy in the faith

Titus 1:16

1:16 They profess to know God but with their deeds they deny him, since they are detestable, disobedient, and unfit for any good deed.

Titus 1:2

1:2 in hope of eternal life, which God, who does not lie, promised before the ages began. ¹⁸ 

Titus 1:16

1:16 They profess to know God but with their deeds they deny him, since they are detestable, disobedient, and unfit for any good deed.

Ibrani 4:16

4:16 Therefore let us confidently approach the throne of grace to receive mercy and find grace whenever we need help. ¹⁹ 

Ibrani 6:10

6:10 For God is not unjust so as to forget your work and the love you have demonstrated for his name, in having served and continuing to serve the saints.

Yakobus 2:13

2:13 For judgment is merciless for the one who has shown no mercy. But mercy triumphs over ²⁰  judgment.

Yakobus 2:1

Prejudice and the Law of Love

2:1 My brothers and sisters, ²¹  do not show prejudice ²²  if you possess faith ²³  in our glorious Lord Jesus Christ. ²⁴ 

Pengkhotbah 2:10

2:10 I did not restrain myself from getting whatever I wanted; ²⁵ 

I did not deny myself anything that would bring me pleasure. ²⁶ 

So all my accomplishments gave me joy; ²⁷ 

this was my reward for all my effort. ²⁸ 

[1:6]  ¹ tn Heb “Then he said”; the referent (the Lord) does not appear in Hebrew, but has been specified in the translation for clarity. Many English versions specify the speaker here (KJV “God”; ASV “Jehovah”; NASB, NIV, NRSV “the Lord”).

[1:6]  ² sn The negative particle לאֹ (lo’, “no, not”) and the root רָחַם (rakham, “compassion”) are repeated in 1:6, creating a wordplay between the name Lo-Ruhamah (literally “No-Pity”) and the announcement of divine judgment, “I will no longer have pity on the nation of Israel.”

[1:6]  ³ tn Heb “house”; cf. TEV, NLT “the people of Israel.”

[1:6]  ⁴ tn The particle כִּי (ki) probably denotes cause (so NCV, TEV, CEV) or result here (GKC 505 §166.b; BDB 473 s.v. כִּי 3.c).

[1:6]  ⁵ tn The verb נָשָׂא (nasa’, “to take away”) frequently denotes “to forgive” meaning to take away sin (BDB 671 s.v. נָשָׂא 3.c). The construction נָשׂא אֶשָּׂא (naso’ ’esa’, “I will certainly take away,” infinitive absolute + imperfect of the same root) repeats the root נָשָׂא for rhetorical emphasis, stressing the divine resolution not to forgive Israel.

[1:6]  ⁶ tn The phrase “their guilt” does not appear in Hebrew, but is supplied in the translation for clarification. The ellipsis of the accusative direct object of נָשׂא אֶשָּׂא (naso’ ’esa’, “I will certainly take away”) is an example of brachyology. The accusative “guilt” must be supplied frequently with נָשַׂא (see BDB 671 s.v. נָשָׂא 3.c; e.g., Num 14:19; Isa 2:9; Ps 99:8). Many recent English versions simplify this to “forgive them” (e.g., NASB, NIV, NCV, NRSV, TEV, NLT).

[2:1]  ⁷ tn Heb “Say to….” The imperative אִמְרוּ (’imru, Qal imperative masculine plural) functions rhetorically, as an example of erotesis of one verbal form (imperative) for another (indicative). The imperative is used as a rhetorical device to emphasize the certainty of a future action.

[2:1]  ⁸ sn The suffixes on the nouns אֲחֵיכֶם (’akhekhem, “your brother”) and אֲחוֹתֵיכֶם (’akhotekhem, “your sister”) are both plural forms. The brother/sister imagery is being applied to Israel and Judah collectively.

[2:23]  ⁹ tn Heb “for myself.”

[2:23]  ¹⁰ 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]  ¹¹ 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).

[1:25]  ¹² tn BDAG 697 s.v. οἰκονομία 1.b renders the term here as “divine office.”

[1:25]  ¹³ 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.

[1:2]  ¹⁴ tn Grk “and faithful.” The construction in Greek (as well as Paul’s style) suggests that the saints are identical to the faithful; hence, the καί (kai) is best left untranslated (cf. Eph 1:1). See ExSyn 281-82.

[1:2]  ¹⁵ tn Grk “brothers,” but the Greek word may be used for “brothers and sisters” or “fellow Christians” as here (cf. BDAG 18 s.v. ἀδελφός 1, where considerable nonbiblical evidence for the plural ἀδελφοί [adelfoi] meaning “brothers and sisters” is cited).

[1:2]  ¹⁶ tn Or “Grace to you and peace.”

[1:2]  ¹⁷ tc Most witnesses, including some important ones (א A C F G I [P] 075 Ï it bo), read “and the Lord Jesus Christ” at the end of this verse, no doubt to conform the wording to the typical Pauline salutation. However, excellent and early witnesses (B D K L Ψ 33 81 1175 1505 1739 1881 al sa) lack this phrase. Since the omission is inexplicable as arising from the longer reading (otherwise, these mss would surely have deleted the phrase in the rest of the corpus Paulinum), it is surely authentic.

[1:2]  ¹⁸ tn Grk “before eternal ages.”

[4:16]  ¹⁹ tn Grk “for timely help.”

[2:13]  ²⁰ tn Grk “boasts against, exults over,” in victory.

[2:1]  ²¹ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:2.

[2:1]  ²² tn Or “partiality.”

[2:1]  ²³ tn Grk “do not have faith with personal prejudice,” with emphasis on the last phrase.

[2:1]  ²⁴ tn Grk “our Lord Jesus Christ of glory.” Here δόξης (doxhs) has been translated as an attributive genitive.

[2:10]  ²⁵ tn Heb “all which my eyes asked for, I did not withhold from them.”

[2:10]  ²⁶ 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]  ²⁷ tn Heb “So my heart was joyful from all my toil.”

[2:10]  ²⁸ tn Heb “and this was my portion from all my toil.”