Roma 15:5

15:5 Now may the God of endurance and comfort give you unity with one another ¹  in accordance with Christ Jesus,

Yeremia 14:8

14:8 You have been the object of Israel’s hopes.

You have saved them when they were in trouble.

Why have you become like a resident foreigner ²  in the land?

Why have you become like a traveler who only stops in to spend the night?

Yoel 3:16

3:16 The Lord roars from Zion;

from Jerusalem ³  his voice bellows out. ⁴ 

The heavens ⁵  and the earth shake.

But the Lord is a refuge for his people;

he is a stronghold for the citizens ⁶  of Israel.

Yoel 3:1

The Lord Plans to Judge the Nations

3:1 (4:1) ⁷  For look! In those ⁸  days and at that time

I will return the exiles ⁹  to Judah and Jerusalem. ¹⁰ 

Titus 1:1

Salutation

1:1 From Paul, ¹¹  a slave ¹²  of God and apostle of Jesus Christ, to further the faith ¹³  of God’s chosen ones and the knowledge of the truth that is in keeping with godliness,

[15:5]  ¹ tn Grk “grant you to think the same among one another.”

[14:8]  ² tn It would be a mistake to translate this word as “stranger.” This word (גֵּר, ger) refers to a resident alien or resident foreigner who stays in a country not his own. He is accorded the privilege of protection through the common rights of hospitality but he does not have the rights of the native born or citizen. The simile here is particularly effective. The land was the Lord’s land; they were but resident foreigners and tenants on it (Lev 25:23). Jeremiah’s complaint here is particularly bold. For further information on the status of “resident foreigners” see IDB 4:397-99 s.v. “Sojourner.”

[3:16]  ³ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[3:16]  ⁴ tn Heb “he sounds forth his voice.”

[3:16]  ⁵ tn Or “the sky.” See the note on “sky” in 2:30.

[3:16]  ⁶ tn Heb “sons.”

[3:1]  ⁷ sn Joel 3:1 in the English Bible is 4:1 in the Hebrew text (BHS). See also the note at 2:28.

[3:1]  ⁸ tc The MT and LXX read “in those days,” while MurXII reads “in that day.”

[3:1]  ⁹ tc The Kethib reads אָשִׁיב (’ashiv, “return the captivity [captives]), while the Qere is אָשׁוּב (’ashuv, “restore the fortunes”). Many modern English versions follow the Qere reading. Either reading seems to fit the context. Joel refers to an exile of the inhabitants of Judah and Jerusalem in 3:2-6 and their return from exile in 3:7. On the other hand, 2:25-26 describes the reversal of judgment and restoration of the covenant blessings. However, the former seems to be the concern of the immediate context.

[3:1]  ¹⁰ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[1:1]  ¹¹ 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]  ¹² 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]  ¹³ tn Grk “for the faith,” possibly, “in accordance with the faith.”