Mazmur 26:9

26:9 Do not sweep me away ¹  with sinners,

or execute me along with violent people, ² 

Mazmur 28:3

28:3 Do not drag me away with evil men,

with those who behave wickedly, ³ 

who talk so friendly to their neighbors, ⁴ 

while they plan to harm them! ⁵ 

Yeremia 45:5

45:5 Are you looking for great things for yourself? Do not look for such things. For I, the Lord, affirm ⁶  that I am about to bring disaster on all humanity. ⁷  But I will allow you to escape with your life ⁸  wherever you go.”’”

Yehezkiel 9:4-6

9:4 The Lord said to him, “Go through the city of Jerusalem ⁹  and put a mark ¹⁰  on the foreheads of the people who moan and groan over all the abominations practiced in it.”

9:5 While I listened, he said to the others, ¹¹  “Go through the city after him and strike people down; do no let your eye pity nor spare ¹²  anyone! 9:6 Old men, young men, young women, little children, and women – wipe them out! But do not touch anyone who has the mark. Begin at my sanctuary!” So they began with the elders who were at the front of the temple.

Maleakhi 3:16-18

3:16 Then those who respected ¹³  the Lord spoke to one another, and the Lord took notice. ¹⁴  A scroll ¹⁵  was prepared before him in which were recorded the names of those who respected the Lord and honored his name. 3:17 “They will belong to me,” says the Lord who rules over all, “in the day when I prepare my own special property. ¹⁶  I will spare them as a man spares his son who serves him. 3:18 Then once more you will see that I make a distinction between ¹⁷  the righteous and the wicked, between the one who serves God and the one who does not.

Roma 11:4-7

11:4 But what was the divine response ¹⁸  to him? “I have kept for myself seven thousand people ¹⁹  who have not bent the knee to Baal.” ²⁰ 

11:5 So in the same way at the present time there is a remnant chosen by grace. 11:6 And if it is by grace, it is no longer by works, otherwise grace would no longer be grace. 11:7 What then? Israel failed to obtain what it was diligently seeking, but the elect obtained it. The ²¹  rest were hardened,

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.

Roma 4:16-17

4:16 For this reason it is by faith so that it may be by grace, ²²  with the result that the promise may be certain to all the descendants – not only to those who are under the law, but also to those who have the faith of Abraham, ²³  who is the father of us all 4:17 (as it is written, “I have made you the father of many nations”). ²⁴  He is our father ²⁵  in the presence of God whom he believed – the God who ²⁶  makes the dead alive and summons the things that do not yet exist as though they already do. ²⁷ 

Roma 4:2

4:2 For if Abraham was declared righteous ²⁸  by the works of the law, he has something to boast about – but not before God.

Pengkhotbah 2:9

2:9 So ²⁹  I was far wealthier ³⁰  than all my predecessors in Jerusalem,

yet I maintained my objectivity: ³¹ 

[26:9]  ¹ tn Heb “do not gather up my life with.”

[26:9]  ² tn Heb “or with men of bloodshed my life.” The verb is supplied; it is understood by ellipsis (see the preceding line).

[28:3]  ³ tn Heb “workers of wickedness.”

[28:3]  ⁴ tn Heb “speakers of peace with their neighbors.”

[28:3]  ⁵ tn Heb “and evil [is] in their heart[s].”

[45:5]  ⁶ tn Heb “oracle of the Lord.”

[45:5]  ⁷ sn Compare Jer 25:31, 33. The reference here to universal judgment also forms a nice transition to the judgments on the nations that follow in Jer 46-51 which may be another reason for the placement of this chapter here, out of its normal chronological order (see also the study note on v. 1).

[45:5]  ⁸ tn Heb “I will give you your life for a spoil.” For this idiom see the translator’s note on 21:9 and compare the usage in 21:9; 38:2; 39:18.

[9:4]  ⁹ tn Heb “through the midst of the city, through the midst of Jerusalem.”

[9:4]  map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[9:4]  ¹⁰ tn The word translated “mark” is in Hebrew the letter ת (tav). Outside this context the only other occurrence of the word is in Job 31:35. In ancient Hebrew script this letter was written like the letter X.

[9:4]  sn For a similar concept in the Bible, see Rev 7:2-4; 13:16; 14:9, 11; 20:4; 22:4.

[9:5]  ¹¹ tn Heb “to these he said in my ears.”

[9:5]  ¹² tn The meaning of the Hebrew term is primarily emotional: “to pity,” which in context implies an action, as in being moved by pity in order to spare them from the horror of their punishment.

[3:16]  ¹³ tn Or “fear” (so NAB); NRSV “revered”; NCV “honored.”

[3:16]  ¹⁴ tn Heb “heard and listened”; NAB “listened attentively.”

[3:16]  ¹⁵ sn The scroll mentioned here is a “memory book” (סֵפֶר זִכָּרוֹן, sefer zikkaron) in which the Lord keeps an ongoing record of the names of all the redeemed (see Exod 32:32; Isa 4:3; Dan 12:1; Rev 20:12-15).

[3:17]  ¹⁶ sn The Hebrew word סְגֻלָּה (sÿgullah, “special property”) is a technical term referring to all the recipients of God’s redemptive grace, especially Israel (Exod 19:5; Deut 7:6; 14:2; 26:18). The Lord says here that he will not forget even one individual in the day of judgment and reward.

[3:18]  ¹⁷ tn Heb “you will see between.” Cf. NRSV, TEV, NLT “see the difference.”

[11:4]  ¹⁸ tn Grk “the revelation,” “the oracle.”

[11:4]  ¹⁹ tn The Greek term here is ἀνήρ (anhr), which only exceptionally is used in a generic sense of both males and females. In this context, it appears to be a generic usage (“people”) since when Paul speaks of a remnant of faithful Israelites (“the elect,” v. 7), he is not referring to males only. It can also be argued, however, that it refers only to adult males here (“men”), perhaps as representative of all the faithful left in Israel.

[11:4]  ²⁰ sn A quotation from 1 Kgs 19:18.

[11:7]  ²¹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[4:16]  ²² tn Grk “that it might be according to grace.”

[4:16]  ²³ tn Grk “those who are of the faith of Abraham.”

[4:17]  ²⁴ tn Verses 16-17 comprise one sentence in Greek, but this has been divided into two sentences due to English requirements.

[4:17]  sn A quotation from Gen 17:5. The quotation forms a parenthesis in Paul’s argument.

[4:17]  ²⁵ tn The words “He is our father” are not in the Greek text but are supplied to show that they resume Paul’s argument from 16b. (It is also possible to supply “Abraham had faith” here [so REB], taking the relative clause [“who is the father of us all”] as part of the parenthesis, and making the connection back to “the faith of Abraham,” but such an option is not as likely [C. E. B. Cranfield, Romans [ICC], 1:243].)

[4:17]  ²⁶ tn “The God” is not in the Greek text but is supplied for clarity.

[4:17]  ²⁷ tn Or “calls into existence the things that do not exist.” The translation of ὡς ὄντα (Jw" onta) allows for two different interpretations. If it has the force of result, then creatio ex nihilo is in view and the variant rendering is to be accepted (so C. E. B. Cranfield, Romans [ICC], 1:244). A problem with this view is the scarcity of ὡς plus participle to indicate result (though for the telic idea with ὡς plus participle, cf. Rom 15:15; 1 Thess 2:4). If it has a comparative force, then the translation given in the text is to be accepted: “this interpretation fits the immediate context better than a reference to God’s creative power, for it explains the assurance with which God can speak of the ‘many nations’ that will be descended from Abraham” (D. Moo, Romans [NICNT], 282; so also W. Sanday and A. C. Headlam, Romans [ICC], 113). Further, this view is in line with a Pauline idiom, viz., verb followed by ὡς plus participle (of the same verb or, in certain contexts, its antonym) to compare present reality with what is not a present reality (cf. 1 Cor 4:7; 5:3; 7:29, 30 (three times), 31; Col 2:20 [similarly, 2 Cor 6:9, 10]).

[4:2]  ²⁸ tn Or “was justified.”

[2:9]  ²⁹ tn The vav prefixed to וְגָדַלְתִּי (vÿgadalti, vav + Qal perfect first common singular from גָּדַל, gadal, “to be great; to increase”) functions in a final summarizing sense, that is, it introduces the concluding summary of 2:4-9.

[2:9]  ³⁰ tn Heb “I became great and I surpassed” (וְהוֹסַפְתִּי וְגָדַלְתִּי, vÿgadalti vÿhosafti). This is a verbal hendiadys in which the second verb functions adverbially, modifying the first: “I became far greater.” Most translations miss the hendiadys and render the line in a woodenly literal sense (KJV, ASV, RSV, NEB, NRSV, NAB, NASB, MLB, Moffatt), while only a few recognize the presence of hendiadys here: “I became greater by far” (NIV) and “I gained more” (NJPS).

[2:9]  ³¹ tn Heb “yet my wisdom stood for me,” meaning he retained his wise perspective despite his great wealth.