Jeremiah 3:19

3:19 “I thought to myself, ¹ 

‘Oh what a joy it would be for me to treat you like a son! ² 

What a joy it would be for me to give ³  you a pleasant land,

the most beautiful piece of property there is in all the world!’ ⁴ 

I thought you would call me, ‘Father’ ⁵ 

and would never cease being loyal to me. ⁶ 

Galatians 4:26-31

4:26 But the Jerusalem above is free, ⁷  and she is our mother. 4:27 For it is written:

“Rejoice, O barren woman who does not bear children; ⁸ 

break forth and shout, you who have no birth pains,

because the children of the desolate woman are more numerous

than those of the woman who has a husband.” ⁹ 

4:28 But you, ¹⁰  brothers and sisters, ¹¹  are children of the promise like Isaac. 4:29 But just as at that time the one born by natural descent ¹²  persecuted the one born according to the Spirit, ¹³  so it is now. 4:30 But what does the scripture say? “Throw out the slave woman and her son, for the son of the slave woman will not share the inheritance with the son” ¹⁴  of the free woman. 4:31 Therefore, brothers and sisters, ¹⁵  we are not children of the slave woman but of the free woman.

Revelation 20:15

20:15 If ¹⁶  anyone’s name ¹⁷  was not found written in the book of life, that person ¹⁸  was thrown into the lake of fire.

[3:19]  ¹ tn Heb “I, myself, said.” See note on “I thought that she might come back to me” in 3:7.

[3:19]  ² tn Heb “How I would place you among the sons.” Israel appears to be addressed here contextually as the Lord’s wife (see the next verse). The pronouns of address in the first two lines are second feminine singular as are the readings of the two verbs preferred by the Masoretes (the Qere readings) in the third and fourth lines. The verbs that are written in the text in the third and fourth lines (the Kethib readings) are second masculine plural as is the verb describing Israel’s treachery in the next verse.

[3:19]  ³ tn The words “What a joy it would be for me to” are not in the Hebrew text but are implied in the parallel structure.

[3:19]  ⁴ tn Heb “the most beautiful heritage among the nations.”

[3:19]  ⁵ tn Heb “my father.”

[3:19]  ⁶ tn Heb “turn back from [following] after me.”

[4:26]  ⁷ sn The meaning of the statement the Jerusalem above is free is that the other woman represents the second covenant (cf. v. 24); she corresponds to the Jerusalem above that is free. Paul’s argument is very condensed at this point.

[4:27]  ¹³ tn The direct object “children” is not in the Greek text, but has been supplied for clarity. Direct objects were often omitted in Greek when clear from the context.

[4:27]  ¹⁴ tn Grk “because more are the children of the barren one than of the one having a husband.”

[4:28]  ¹⁹ tc Most mss (א A C D² Ψ 062 Ï lat sy bo) read “we” here, while “you” is found in Ì⁴⁶ B D* F G 0261^vid 0278 33 1739 al sa. It is more likely that a copyist, noticing the first person pronouns in vv. 26 and 31, changed a second person pronoun here to first person for consistency.

[4:28]  ²⁰ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:11.

[4:29]  ²⁵ tn Grk “according to the flesh”; see the note on the phrase “by natural descent” in 4:23.

[4:29]  ²⁶ tn Or “the one born by the Spirit’s [power].”

[4:30]  ³¹ sn A quotation from Gen 21:10. The phrase of the free woman does not occur in Gen 21:10.

[4:31]  ³⁷ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:11.

[20:15]  ⁴³ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[20:15]  ⁴⁴ tn The word “name” is not in the Greek text, but is implied.

[20:15]  ⁴⁵ tn Grk “he”; the pronoun has been intensified by translating as “that person.”