Matius 11:29

11:29 Take my yoke ¹  on you and learn from me, because I am gentle and humble in heart, and you will find rest for your souls.

Galatia 6:1

Support One Another

6:1 Brothers and sisters, ²  if a person ³  is discovered in some sin, ⁴  you who are spiritual ⁵  restore such a person in a spirit of gentleness. ⁶  Pay close attention ⁷  to yourselves, so that you are not tempted too.

Galatia 6:1

Support One Another

6:1 Brothers and sisters, ⁸  if a person ⁹  is discovered in some sin, ¹⁰  you who are spiritual ¹¹  restore such a person in a spirit of gentleness. ¹²  Pay close attention ¹³  to yourselves, so that you are not tempted too.

Titus 1:11

1:11 who must be silenced because they mislead whole families by teaching for dishonest gain what ought not to be taught.

Titus 1:1

Salutation

1:1 From Paul, ¹⁴  a slave ¹⁵  of God and apostle of Jesus Christ, to further the faith ¹⁶  of God’s chosen ones and the knowledge of the truth that is in keeping with godliness,

Pengkhotbah 3:15

3:15 Whatever exists now has already been, and whatever will be has already been;

for God will seek to do again ¹⁷  what has occurred ¹⁸  in the past. ¹⁹ 

[11:29]  ¹ sn A yoke is a wooden bar or frame that joins two animals like oxen or horses so that they can pull a wagon, plow, etc. together. Here it is used figuratively of the restrictions that a teacher or rabbi would place on his followers.

[6:1]  ² tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:11.

[6:1]  ³ tn Here ἄνθρωπος (anqrwpo") is used in a generic sense, referring to both men and women.

[6:1]  ⁴ tn Or “some transgression” (L&N 88.297).

[6:1]  ⁵ sn Who are spiritual refers to people who are controlled and directed by God’s Spirit.

[6:1]  ⁶ tn Or “with a gentle spirit” or “gently.”

[6:1]  ⁷ tn Grk “taking careful notice.”

[6:1]  ⁸ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:11.

[6:1]  ⁹ tn Here ἄνθρωπος (anqrwpo") is used in a generic sense, referring to both men and women.

[6:1]  ¹⁰ tn Or “some transgression” (L&N 88.297).

[6:1]  ¹¹ sn Who are spiritual refers to people who are controlled and directed by God’s Spirit.

[6:1]  ¹² tn Or “with a gentle spirit” or “gently.”

[6:1]  ¹³ tn Grk “taking careful notice.”

[1:1]  ¹⁴ 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]  ¹⁵ 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]  ¹⁶ tn Grk “for the faith,” possibly, “in accordance with the faith.”

[3:15]  ¹⁷ tn The phrase “to do again” does not appear in the Hebrew text, but is supplied in the translation for clarity.

[3:15]  ¹⁸ tn Heb “God will seek that which is driven away.” The meaning of יְבַקֵּשׁ אֶת־נִרְדָּף (yÿvaqqesh ’et-nirdaf) is difficult to determine: יְבַקֵּשׁ (yÿvaqqesh) is Piel imperfect 3rd person masculine singular from בָּקַשׁ (baqash, “to seek”) and נִרְדָּף (nirdaf) is a Niphal participle 3rd person masculine singular from רָדַף (radaf, “to drive away”). There are several options: (1) God watches over the persecuted: יְבַקֵּשׁ (“seeks”) functions as a metonymy of cause for effect (i.e., to protect), and אֶת־נִרְדָּף (“what is driven away”) refers to “those who are persecuted.” But this does not fit the context. (2) God will call the past to account: יְבַקֵּשׁ functions as a metonymy of cause for effect (i.e., to hold accountable), and אֶת־נִרְדָּף is a metonymy of attribute (i.e., the past). This approach is adopted by several English translations: “God requires that which is past” (KJV), “God will call the past to account” (NIV) and “God summons each event back in its turn” (NEB). (3) God finds what has been lost: יְבַקֵּשׁ functions as a metonymy of cause for effect (i.e., to find), and אֶת־נִרְדָּף refers to what has been lost: “God restores what would otherwise be displaced” (NAB). (4) God repeats what has already occurred: יְבַקֵּשׁ functions as a metonymy of effect (i.e., to repeat), and אֶת־נִרְדָּף is a metonymy (i.e., that which has occurred). This fits the context and provides a tight parallel with the preceding line: “That which is has already been, and that which will be has already been” (3:15a) parallels “God seeks [to repeat] that which has occurred [in the past].” This is the most popular approach among English versions: “God restores that which has past” (Douay), “God seeks again that which is passed away” (ASV), “God seeks what has passed by” (NASB), “God seeks what has been driven away” (RSV), “God seeks out what has passed by” (MLB), “God seeks out what has gone by” (NRSV), and “God is ever bringing back what disappears” (Moffatt).

[3:15]  ¹⁹ tn The phrase “in the past” does not appear in the Hebrew text, but is supplied in the translation for clarity.