Hosea 2:23
Konteks2:23 Then I will plant her as my own 1 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 2 will say, ‘You are 3 my God!’”
Roma 11:30-31
Konteks11:30 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 4 receive mercy.
Roma 11:2
Konteks11:2 God has not rejected his people whom he foreknew! Do you not know what the scripture says about Elijah, how he pleads with God against Israel?
Kolose 4:1
Konteks4:1 Masters, treat your slaves with justice and fairness, because you know that you also have a master in heaven.
Kolose 4:1
Konteks4:1 Masters, treat your slaves with justice and fairness, because you know that you also have a master in heaven.
Titus 1:13
Konteks1:13 Such testimony is true. For this reason rebuke them sharply that they may be healthy in the faith
Titus 1:1
Konteks1:1 From Paul, 5 a slave 6 of God and apostle of Jesus Christ, to further the faith 7 of God’s chosen ones and the knowledge of the truth that is in keeping with godliness,
Pengkhotbah 2:10
Konteks2:10 I did not restrain myself from getting whatever I wanted; 8
I did not deny myself anything that would bring me pleasure. 9
So all my accomplishments gave me joy; 10
this was my reward for all my effort. 11
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[2:23] 2 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] 3 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).
[11:31] 4 tc Some important Alexandrian and Western
[1:1] 5 tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.
[1:1] 6 tn Traditionally, “servant” or “bondservant.” Though δοῦλος (doulos) is normally translated “servant,” the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times…in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v.). The most accurate translation is “bondservant” (sometimes found in the ASV for δοῦλος), in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force.
[1:1] sn Undoubtedly the background for the concept of being the Lord’s slave or servant is to be found in the Old Testament scriptures. For a Jew this concept did not connote drudgery, but honor and privilege. It was used of national Israel at times (Isa 43:10), but was especially associated with famous OT personalities, including such great men as Moses (Josh 14:7), David (Ps 89:3; cf. 2 Sam 7:5, 8) and Elijah (2 Kgs 10:10); all these men were “servants (or slaves) of the Lord.”
[1:1] 7 tn Grk “for the faith,” possibly, “in accordance with the faith.”
[2:10] 8 tn Heb “all which my eyes asked for, I did not withhold from them.”
[2:10] 9 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] 10 tn Heb “So my heart was joyful from all my toil.”
[2:10] 11 tn Heb “and this was my portion from all my toil.”