Yeremia 33:11

33:11 Once again there will be sounds ¹  of joy and gladness and the glad celebrations of brides and grooms. ²  Once again people will bring their thank offerings to the temple of the Lord and will say, “Give thanks to the Lord who rules over all. For the Lord is good and his unfailing love lasts forever.” ³  For I, the Lord, affirm ⁴  that I will restore the land to what it was ⁵  in days of old.’ ⁶ 

Roma 11:6

11:6 And if it is by grace, it is no longer by works, otherwise grace would no longer be grace.

Efesus 1:6-7

1:6 to the praise of the glory of his grace ⁷  that he has freely bestowed on us in his dearly loved Son. ⁸  1:7 In him ⁹  we have redemption through his blood, ¹⁰  the forgiveness of our trespasses, according to the riches of his grace

Efesus 2:4-8

2:4 But God, being rich in mercy, because of his great love with which he loved us, 2:5 even though we were dead in transgressions, made us alive together with Christ – by grace you are saved! ¹¹  – 2:6 and he raised us up with him and seated us with him in the heavenly realms in Christ Jesus, 2:7 to demonstrate in the coming ages ¹²  the surpassing wealth of his grace in kindness toward ¹³  us in Christ Jesus. 2:8 For by grace you are saved ¹⁴  through faith, ¹⁵  and this is not from yourselves, it is the gift of God;

[33:11]  ¹ tn Heb “33:10 Thus says the Lord, ‘There will again be heard in this place of which you are saying [masc. pl.], “It is a ruin without people and without animals,” [that is] in the towns of Judah and the streets of Jerusalem which are desolate without people and without inhabitants and without animals 33:11 the sound of….” The long run-on sentence in Hebrew has been broken down to better conform with contemporary English style.

[33:11]  ² sn What is predicted here is a reversal of the decimation caused by the Babylonian conquest that had been threatened in 7:34; 16:9; 25:10.

[33:11]  ³ sn This is a common hymnic introduction to both individual songs of thanksgiving (e.g., Ps 118:1) and communal songs of thanksgiving (e.g., Ps 136 where it is a liturgical refrain accompanying a recital of Israel’s early history and of the Lord’s continuing providence).

[33:11]  ⁴ tn Heb “Oracle of the Lord.”

[33:11]  ⁵ tn Or “I will restore the fortunes of the land.”

[33:11]  sn See the study note on Jer 29:18 and compare 29:14; 30:3, 18; 31:23; 32:44; 33:7 for the meaning and usage of this idiom. The promise here repeats that in 33:7.

[33:11]  ⁶ tn This phrase simply means “as formerly” (BDB 911 s.v. רִאשׁוֹן 3.a). The reference to the “as formerly” must be established from the context. See the usage in Judg 20:32; 1 Kgs 13:6; Isa 1:26.

[33:11]  sn This refers to the reunification of Israel and Judah to the state that they were before the division after Solomon. Compare Jer 3:18; 30:3; 31:27 and see the study note on 30:3.

[1:6]  ⁷ tn Or “to the praise of his glorious grace.” Many translations translate δόξης τῆς χάριτος αὐτοῦ (doxh" th" carito" autou, literally “of the glory of his grace”) with τῆς χάριτος as an attributed genitive (cf., e.g., NIV, NRSV, ESV). The translation above has retained a literal rendering in order to make clear the relationship of this phrase to the other two similar phrases in v. 12 and 14, which affect the way one divides the material in the passage.

[1:6]  ⁸ tn Grk “the beloved.” The term ἠγαπημένῳ (hgaphmenw) means “beloved,” but often bears connotations of “only beloved” in an exclusive sense. “His dearly loved Son” picks up this connotation.

[1:6]  sn God’s grace can be poured out on believers only because of what Christ has done for them. Hence, he bestows his grace on us because we are in his dearly loved Son.

[1:7]  ⁹ tn Grk “in whom” (the relative clause of v. 7 is subordinate to v. 6). The “him” refers to Christ.

[1:7]  ¹⁰ sn In this context his blood, the blood of Jesus Christ, refers to the price paid for believers’ redemption, which is the sacrificial death of Christ on the cross.

[2:5]  ¹¹ tn Or “by grace you have been saved.” The perfect tense in Greek connotes both completed action (“you have been saved”) and continuing results (“you are saved”).

[2:7]  ¹² tn Or possibly “to the Aeons who are about to come.”

[2:7]  ¹³ tn Or “upon.”

[2:8]  ¹⁴ tn See note on the same expression in v. 5.

[2:8]  ¹⁵ tc The feminine article is found before πίστεως (pistews, “faith”) in the Byzantine text as well as in A Ψ 1881 pc. Perhaps for some scribes the article was intended to imply creedal fidelity as a necessary condition of salvation (“you are saved through the faith”), although elsewhere in the corpus Paulinum the phrase διὰ τῆς πίστεως (dia th" pistew") is used for the act of believing rather than the content of faith (cf. Rom 3:30, 31; Gal 3:14; Eph 3:17; Col 2:12). On the other side, strong representatives of the Alexandrian and Western texts (א B D* F G P 0278 6 33 1739 al bo) lack the article. Hence, both text-critically and exegetically, the meaning of the text here is most likely “saved through faith” as opposed to “saved through the faith.” Regarding the textual problem, the lack of the article is the preferred reading.