2 Kings 9:1-37 
Context9:1 Now Elisha the prophet summoned a member of the prophetic guild 1 and told him, “Tuck your robes into your belt, take this container 2 of olive oil in your hand, and go to Ramoth Gilead. 9:2 When you arrive there, look for Jehu son of Jehoshaphat son of Nimshi and take him aside into an inner room. 3 9:3 Take the container of olive oil, pour it over his head, and say, ‘This is what the Lord says, “I have designated 4 you as king over Israel.”’ Then open the door and run away quickly!” 5
9:4 So the young prophet 6 went to Ramoth Gilead. 9:5 When he arrived, the officers of the army were sitting there. 7 So he said, “I have a message for you, O officer.” 8 Jehu asked, “For which one of us?” 9 He replied, “For you, O officer.” 9:6 So Jehu 10 got up and went inside. Then the prophet 11 poured the olive oil on his head and said to him, “This is what the Lord God of Israel says, ‘I have designated you as king over the Lord’s people Israel. 9:7 You will destroy the family of your master Ahab. 12 I will get revenge against Jezebel for the shed blood of my servants the prophets and for the shed blood of all the Lord’s servants. 13 9:8 Ahab’s entire family will die. I 14 will cut off every last male belonging to Ahab in Israel, including even the weak and incapacitated. 15 9:9 I will make Ahab’s dynasty 16 like those of Jeroboam son of Nebat and Baasha son of Ahijah. 9:10 Dogs will devour Jezebel on the plot of ground in Jezreel; she will not be buried.’” 17 Then he opened the door and ran away.
9:11 When Jehu rejoined 18 his master’s servants, they 19 asked him, “Is everything all right? 20 Why did this madman visit you?” He replied, “Ah, it’s not important. You know what kind of man he is and the kinds of things he says.” 21 9:12 But they said, “You’re lying! Tell us what he said.” So he told them what he had said. He also related how he had said, 22 “This is what the Lord says, ‘I have designated you as king over Israel.’” 9:13 Each of them quickly took off his cloak and they spread them out at Jehu’s 23 feet on the steps. 24 The trumpet was blown 25 and they shouted, “Jehu is 26 king!” 9:14 Then Jehu son of Jehoshaphat son of Nimshi conspired against Joram.
Now Joram had been in Ramoth Gilead with the whole Israelite army, 27 guarding against an invasion by King Hazael of Syria. 9:15 But King Joram had returned to Jezreel to recover from the wounds he received from the Syrians 28 when he fought against King Hazael of Syria. 29 Jehu told his supporters, 30 “If you really want me to be king, 31 then don’t let anyone escape from the city to go and warn Jezreel.” 9:16 Jehu drove his chariot 32 to Jezreel, for Joram was recuperating 33 there. (Now King Ahaziah of Judah had come down to visit 34 Joram.)
9:17 Now the watchman was standing on the tower in Jezreel and saw Jehu’s troops approaching. 35 He said, “I see troops!” 36 Jehoram ordered, 37 “Send a rider out to meet them and have him ask, ‘Is everything all right?’” 38 9:18 So the horseman 39 went to meet him and said, “This is what the king says, ‘Is everything all right?’” 40 Jehu replied, “None of your business! 41 Follow me.” The watchman reported, “The messenger reached them, but hasn’t started back.” 9:19 So he sent a second horseman out to them 42 and he said, “This is what the king says, ‘Is everything all right?’” 43 Jehu replied, “None of your business! Follow me.” 9:20 The watchman reported, “He reached them, but hasn’t started back. The one who drives the lead chariot drives like Jehu son of Nimshi; 44 he drives recklessly.” 9:21 Jehoram ordered, “Hitch up my chariot.” 45 When his chariot had been hitched up, 46 King Jehoram of Israel and King Ahaziah of Judah went out in their respective chariots 47 to meet Jehu. They met up with him 48 in the plot of land that had once belonged to Naboth of Jezreel.
9:22 When Jehoram saw Jehu, he asked, “Is everything all right, Jehu?” He replied, “How can everything be all right as long as your mother Jezebel promotes idolatry and pagan practices?” 49 9:23 Jehoram turned his chariot around and took off. 50 He said to Ahaziah, “It’s a trap, 51 Ahaziah!” 9:24 Jehu aimed his bow and shot an arrow right between Jehoram’s shoulders. 52 The arrow went through 53 his heart and he fell to his knees in his chariot. 9:25 Jehu ordered 54 his officer Bidkar, “Pick him up and throw him into the part of the field that once belonged to Naboth of Jezreel. Remember, you and I were riding together behind his father Ahab, when the Lord pronounced this judgment on him, 9:26 ‘“Know for sure that I saw the shed blood of Naboth and his sons yesterday,” says the Lord, “and that I will give you what you deserve right here in this plot of land,” 55 says the Lord.’ So now pick him up and throw him into this plot of land, just as the Lord said.” 56
9:27 When King Ahaziah of Judah saw what happened, he took off 57 up the road to Beth Haggan. Jehu chased him and ordered, “Shoot him too.” They shot him while he was driving his chariot up the ascent of Gur near Ibleam. 58 He fled to Megiddo 59 and died there. 9:28 His servants took his body 60 back to Jerusalem 61 and buried him in his tomb with his ancestors in the city of David. 9:29 Ahaziah had become king over Judah in the eleventh year of Joram son of Ahab.
9:30 Jehu approached Jezreel. When Jezebel heard the news, she put on some eye liner, 62 fixed up her hair, and leaned out the window. 9:31 When Jehu came through the gate, she said, “Is everything all right, Zimri, murderer of his master?” 63 9:32 He looked up at the window and said, “Who is on my side? Who?” Two or three 64 eunuchs looked down at him. 9:33 He said, “Throw her down!” So they threw her down, and when she hit the ground, 65 her blood splattered against the wall and the horses, and Jehu drove his chariot over her. 66 9:34 He went inside and had a meal. 67 Then he said, “Dispose of this accursed woman’s corpse. Bury her, for after all, she was a king’s daughter.” 68 9:35 But when they went to bury her, they found nothing left but 69 the skull, feet, and palms of the hands. 9:36 When they went back and told him, he said, “The Lord’s word through his servant, Elijah the Tishbite, has come to pass. He warned, 70 ‘In the plot of land at Jezreel, dogs will devour Jezebel’s flesh. 9:37 Jezebel’s corpse will be like manure on the surface of the ground in the plot of land at Jezreel. People will not be able to even recognize her.’” 71
1 Timothy 6:1-21
Context6:1 Those who are under the yoke as slaves 72 must regard their own masters as deserving of full respect. This will prevent 73 the name of God and Christian teaching 74 from being discredited. 75 6:2 But those who have believing masters must not show them less respect 76 because they are brothers. Instead they are to serve all the more, because those who benefit from their service are believers and dearly loved. 77
Teach them and exhort them about these things. 78 6:3 If someone spreads false teachings 79 and does not agree with sound words (that is, those of our Lord Jesus Christ) and with the teaching that accords with godliness, 6:4 he is conceited and understands nothing, but has an unhealthy interest in controversies and verbal disputes. This gives rise to envy, dissension, slanders, evil suspicions, 6:5 and constant bickering by people corrupted in their minds and deprived of the truth, who suppose that godliness 80 is a way of making a profit. 6:6 Now godliness combined with contentment brings great profit. 6:7 For we have brought nothing into this world and so 81 we cannot take a single thing out either. 6:8 But if we have food and shelter, we will be satisfied with that. 82 6:9 Those who long to be rich, however, stumble into temptation and a trap and many senseless and harmful desires that plunge people into ruin and destruction. 6:10 For the love of money is the root 83 of all evils. 84 Some people in reaching for it have strayed from the faith and stabbed themselves with many pains.
6:11 But you, as a person dedicated to God, 85 keep away from all that. 86 Instead pursue righteousness, godliness, faithfulness, love, endurance, and gentleness. 6:12 Compete well 87 for the faith and lay hold of that eternal life you were called for and made your good confession 88 for 89 in the presence of many witnesses. 6:13 I charge you 90 before God who gives life to all things and Christ Jesus who made his good confession 91 before Pontius Pilate, 6:14 to obey 92 this command 93 without fault or failure until the appearing of our Lord Jesus Christ 6:15 – whose appearing 94 the blessed and only Sovereign, the King of kings and Lord of lords, will reveal at the right time. 6:16 He alone possesses immortality and lives in unapproachable light, whom no human has ever seen or is able to see. To him be honor and eternal power! Amen.
6:17 Command those who are rich in this world’s goods 95 not to be haughty or to set their hope on riches, which are uncertain, 96 but on God who richly provides us with all things for our enjoyment. 6:18 Tell them to do good, 97 to be rich in good deeds, to be generous givers, sharing with others. 98 6:19 In this way they will save up 99 a treasure for themselves as a firm foundation 100 for the future and so lay hold of 101 what is truly life.
6:20 O Timothy, protect what has been entrusted to you. Avoid 102 the profane chatter and absurdities 103 of so-called “knowledge.” 104 6:21 By professing it, some have strayed from the faith. 105 Grace be with you all. 106
Hosea 1:1-11
Context1:1 107 This is the word of the Lord which was revealed to Hosea 108 son of Beeri during the time when 109 Uzziah, Jotham, Ahaz, and Hezekiah ruled Judah, 110 and during the time when Jeroboam son of Joash 111 ruled Israel. 112
1:2 When the Lord first spoke 113 through 114 Hosea, he 115 said to him, 116 “Go marry 117 a prostitute 118 who will bear illegitimate children conceived through prostitution, 119 because the nation 120 continually commits spiritual prostitution 121 by turning away from 122 the Lord.” 1:3 So Hosea married 123 Gomer, the daughter of Diblaim. Then she conceived and gave birth to a son for him. 1:4 Then the Lord said to Hosea, 124 “Name him ‘Jezreel,’ because in a little while I will punish 125 the dynasty 126 of Jehu on account of the bloodshed 127 in the valley of Jezreel, 128 and I will put an end to the kingdom 129 of Israel. 130 1:5 At that time, 131 I will destroy the military power 132 of Israel in the valley of Jezreel.”
1:6 She conceived again and gave birth to a daughter. Then the Lord 133 said to him, “Name her ‘No Pity’ (Lo-Ruhamah) because I will no longer have pity 134 on the nation 135 of Israel. For 136 I will certainly not forgive 137 their guilt. 138 1:7 But I will have pity on the nation 139 of Judah. 140 I will deliver them by the Lord their God; I will not deliver them by the warrior’s bow, by sword, by military victory, 141 by chariot horses, or by chariots.” 142
1:8 When 143 she had weaned ‘No Pity’ (Lo-Ruhamah) she conceived again and gave birth to another son. 1:9 Then the Lord 144 said: “Name him ‘Not My People’ (Lo-Ammi), because you 145 are not my people and I am not your 146 God.” 147
1:10 (2:1) 148 However, 149 in the future the number of the people 150 of Israel will be like the sand of the sea which can be neither measured nor numbered. Although 151 it was said to them, “You are not my people,” it will be said to them, “You are 152 children 153 of the living God!” 1:11 Then the people 154 of Judah and the people of Israel will be gathered together. They will appoint for themselves one leader, 155 and will flourish in the land. 156 Certainly, 157 the day of Jezreel will be great!
Psalms 119:73-96
Contextי (Yod)
119:73 Your hands made me and formed me. 158
Give me understanding so that I might learn 159 your commands.
119:74 Your loyal followers will be glad when they see me, 160
for I find hope in your word.
119:75 I know, Lord, that your regulations 161 are just.
You disciplined me because of your faithful devotion to me. 162
119:76 May your loyal love console me,
as you promised your servant. 163
119:77 May I experience your compassion, 164 so I might live!
For I find delight in your law.
119:78 May the arrogant be humiliated, for they have slandered me! 165
But I meditate on your precepts.
119:79 May your loyal followers 166 turn to me,
those who know your rules.
119:80 May I be fully committed to your statutes, 167
so that I might not be ashamed.
כ (Kaf)
119:81 I desperately long for 168 your deliverance.
I find hope in your word.
119:82 My eyes grow tired as I wait for your promise to be fulfilled. 169
I say, 170 “When will you comfort me?”
119:83 For 171 I am like a wineskin 172 dried up in smoke. 173
I do not forget your statutes.
119:84 How long must your servant endure this? 174
When will you judge those who pursue me?
119:85 The arrogant dig pits to trap me, 175
which violates your law. 176
119:86 All your commands are reliable.
I am pursued without reason. 177 Help me!
119:87 They have almost destroyed me here on the earth,
but I do not reject your precepts.
119:88 Revive me with 178 your loyal love,
that I might keep 179 the rules you have revealed. 180
ל (Lamed)
119:89 O Lord, your instructions endure;
they stand secure in heaven. 181
119:90 You demonstrate your faithfulness to all generations. 182
You established the earth and it stood firm.
119:91 Today they stand firm by your decrees,
for all things are your servants.
119:92 If I had not found encouragement in your law, 183
I would have died in my sorrow. 184
119:93 I will never forget your precepts,
for by them you have revived me.
119:94 I belong to you. Deliver me!
For I seek your precepts.
119:95 The wicked prepare to kill me, 185
yet I concentrate on your rules.
119:96 I realize that everything has its limits,
but your commands are beyond full comprehension. 186
1 tn Heb “one of the sons of the prophets.”
2 tn Or “flask.”
3 tn Heb “and go and set him apart from his brothers and bring him into an inner room in an inner room.”
4 tn Heb “anointed.”
5 tn Heb “and open the door and run away and do not delay.”
6 tc Heb “the young man, the young man, the prophet.” The MT is probably dittographic, the phrase “the young man” being accidentally repeated. The phrases “the young man” and “the prophet” are appositional, with the latter qualifying more specifically the former.
7 tn Heb “and he arrived and look, the officers of the army were sitting.”
8 tn Heb “[there is] a word for me to you, O officer.”
9 tn Heb “To whom from all of us?”
10 tn Heb “he”; the referent (Jehu) has been specified in the translation for clarity.
11 tn Heb “he”; the referent (the prophet) has been specified in the translation for clarity.
12 tn Or “strike down the house of Ahab your master.”
13 tn Heb “I will avenge the shed blood of my servants the prophets and the shed blood of all the servants of the
14 tc The LXX has the second person, “you.”
15 tn Heb “and I will cut off from Ahab those who urinate against a wall, [including both those who are] restrained and let free [or, ‘abandoned’] in Israel.” On the phrase וְעָצוּר וְעָזוּב (vÿ’atsur vÿ’azur, translated here “weak and incapacitated”) see the note at 1 Kgs 14:10.
16 tn Heb “house.”
17 sn Note how the young prophet greatly expands the message Elisha had given to him. In addition to lengthening the introductory formula (by adding “the God of Israel”) and the official declaration that accompanies the act of anointing (by adding “the
18 tn Heb “went out to.”
19 tc The MT has the singular, “he said,” but many witnesses correctly read the plural.
20 tn Heb “Is there peace?”
21 tn Heb “He said, ‘You, you know the man and his thoughts.’” Jehu tries to deflect their question by reminding them that the man is an eccentric individual who says strange things. His reply suggests that the man said nothing of importance. The translation seeks to bring out the tone and intent of Jehu’s reply.
22 tn Heb “So he said, ‘Like this and like this he said to me, saying.’” The words “like this and like this” are probably not a direct quote of Jehu’s words to his colleagues. Rather this is the narrator’s way of avoiding repetition and indicating that Jehu repeated, or at least summarized, what the prophet had said to him.
23 tn Heb “his”; the referent (Jehu) has been specified in the translation for clarity.
24 tn Heb “and they hurried and took, each one his garment, and they placed [them] beneath him on the bone [?] of the steps.” The precise nuance of גֶרֶם (gerem), “bone,” is unclear. Some suggest the nuance “bare” here; it may be a technical architectural term in this context.
25 tn Heb “they blew the trumpet.” This has been translated as a passive to avoid the implication that the same ones who shouted had all blown trumpets.
26 tn Or “has become.”
27 tn Heb “he and all Israel.”
28 tn Heb “which the Syrians inflicted [on] him.”
29 sn See 2 Kgs 8:28-29a.
30 tn The words “his supporters” are added for clarification.
31 tn Heb “If this is your desire.” נֶפֶשׁ (nefesh) refers here to the seat of the emotions and will. For other examples of this use of the word, see BDB 660-61 s.v.
32 tn Heb “rode [or, ‘mounted’] and went.”
33 tn Heb “lying down.”
34 tn Heb “to see.”
35 tn Heb “the quantity [of the men] of Jehu, when he approached.” Elsewhere שִׁפְעַה (shif’ah), “quantity,” is used of a quantity of camels (Isa 60:6) or horses (Ezek 26:10) and of an abundance of water (Job 22:11; 38:34).
36 tn The term שִׁפְעַת (shifat) appears to be a construct form of the noun, but no genitive follows.
37 tn Heb “said.”
38 tn Heb “Get a rider and send [him] to meet him and let him ask, ‘Is there peace?’”
39 tn Heb “the rider of the horse.”
40 tn Heb “Is there peace?”
41 tn Heb “What concerning you and concerning peace?” That is, “What concern is that to you?”
42 tn Heb “and he came to them.”
43 tc The MT has simply “peace,” omitting the prefixed interrogative particle. It is likely that the particle has been accidentally omitted; several ancient witnesses include it or assume its presence.
44 tn Heb “and the driving is like the driving of Jehu son of Nimshi.”
45 tn The words “my chariot” are added for clarification.
46 tn Heb “and he hitched up his chariot.”
47 tn Heb “each in his chariot and they went out.”
48 tn Heb “they found him.”
49 tn Heb “How [can there be] peace as long as the adulterous acts of Jezebel your mother and her many acts of sorcery [continue]?” In this instance “adulterous acts” is employed metaphorically for idolatry. As elsewhere in the OT, worshiping other gods is viewed as spiritual adultery and unfaithfulness to the one true God. The phrase “many acts of sorcery” could be taken literally, for Jezebel undoubtedly utilized pagan divination practices, but the phrase may be metaphorical, pointing to her devotion to pagan customs in general.
50 tn Heb “and Jehoram turned his hands and fled.” The phrase “turned his hands” refers to how he would have pulled on the reins in order to make his horses turn around.
51 tn Heb “Deceit, Ahaziah.”
52 tn Heb “and Jehu filled his hand with the bow and he struck Jehoram between his shoulders.”
53 tn Heb “went out from.”
54 tn Heb “said to.”
55 tn Heb “and I will repay you in this plot of land.”
56 tn Heb “according to the word of the
57 tn Heb “and Ahaziah king of Judah saw and fled.”
58 tn After Jehu’s order (“kill him too”), the MT has simply, “to the chariot in the ascent of Gur which is near Ibleam.” The main verb in the clause, “they shot him” (וַיִּכְהוּ, vayyikhhu), has been accidentally omitted by virtual haplography/homoioteleuton. Note that the immediately preceding form הַכֻּהוּ (hakkuhu), “shoot him,” ends with the same suffix.
59 map For location see Map1 D4; Map2 C1; Map4 C2; Map5 F2; Map7 B1.
60 tn Heb “drove him.”
61 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
62 tn Heb “she fixed her eyes with antimony.” Antimony (פּוּךְ, pukh) was used as a cosmetic. The narrator portrays her as a prostitute (see Jer 4:30), a role she has played in the spiritual realm (see the note at v. 22).
63 sn Jezebel associates Jehu with another assassin, Zimri, who approximately 44 years before had murdered King Elah, only to meet a violent death just a few days later (1 Kgs 16:9-20). On the surface Jezebel’s actions seem contradictory. On the one hand, she beautifies herself as if to seduce Jehu, but on the other hand, she insults and indirectly threatens him with this comparison to Zimri. Upon further reflection, however, her actions reveal a clear underlying motive. She wants to retain her power, not to mention her life. By beautifying herself, she appeals to Jehu’s sexual impulses; by threatening him, she reminds him that he is in the same precarious position as Zimri. But, if he makes Jezebel his queen, he can consolidate his power. In other words through her actions and words Jezebel is saying to Jehu, “You desire me, don’t you? And you need me!”
64 tn Heb “two, three.” The narrator may be intentionally vague or uncertain here, or the two numbers may represent alternate traditions.
65 tn The words “when she hit the ground” are added for stylistic reasons.
66 tn Heb “and he trampled her.”
67 tn Heb “and he went and ate and drank.”
68 tn Heb “Attend to this accursed woman and bury her for she was the daughter of a king.”
69 tn Heb “they did not find her, except for.”
70 tn Heb “It is the word of the
71 tn Heb “so that they will not say, ‘This is Jezebel.’”
72 tn Traditionally, “servants.” 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.
73 tn Grk “that the name…may not be slandered” (a continuation of the preceding sentence).
74 tn Grk “the teaching.”
75 tn Or “slandered.”
76 tn Or “think the less of them”; Grk “despise them,” “look down on them.”
77 tn Or “those who devote themselves to service are faithful and dearly loved” (referring to slaves who serve them).
78 tn Grk “these things teach and exhort.”
79 tn Grk “teaches other doctrines,” (different from apostolic teaching, cf. 1 Tim 1:3).
80 tc Although most witnesses, including some early versions and fathers (D2 Ψ Ï sy Cyp Lcf Ambst), have ἀφίστασο ἀπὸ τῶν τοιούτων (afistaso apo’ twn toioutwn, “stay away from such things!”) after εὐσεβείαν (eusebeian, “godliness”; thus, “who suppose that godliness is a way of making a profit; stay away from such things!”), there seems to be little good reason for this clause’s omission in some of the oldest and best witnesses (א A D* F G 048 6 33 81 1175 1739 1881 lat co). It is likely that it crept into the text early, perhaps as a marginal comment, but it should not be considered authentic in light of the strong external evidence against it.
81 tc The Greek conjunction ὅτι usually means “because,” but here it takes the sense “so that” (see BDAG 732 s.v. 5.c). This unusual sense led to textual variation as scribes attempted to correct what appeared to be an error: D* and a few versional witnesses read ἀληθές ὅτι (“it is true that”), and א2 D2 Ψ Ï read δῆλον ὅτι (“it is clear that”). Thus the simple conjunction is preferred on internal as well as external grounds, supported by א* A F G 33 81 1739 1881 pc.
82 tn Grk “with these.”
83 tn This could be taken to mean “a root,” but the phrase “of all evils” clearly makes it definite. This seems to be not entirely true to life (some evils are unrelated to love of money), but it should be read as a case of hyperbole (exaggeration to make a point more strongly).
84 tn Many translations render this “of all kinds of evil,” especially to allow for the translation “a root” along with it. But there is no parallel for taking a construction like this to mean “all kinds of” or “every kind of.” The normal sense is “all evils.”
85 tn Grk “O man of God.”
86 tn Grk “flee these things.”
87 tn This phrase literally means “compete in the good competition of the faith,” using words that may refer to a race or to a boxing or wrestling match: “run the good race” or “fight the good fight.” The similar phrase in 1 Tim 1:18 uses a military picture and is more literally “war the good warfare.”
88 sn At some point in Timothy’s life, he publicly acknowledged Jesus as the resurrected Lord, perhaps either at his baptism or his ordination as a minister of the gospel. With this reminder of the historical moment of his good confession, Timothy is encouraged to remain steadfast in his faith and to finish his life as a minister in the same way it began (see G. W. Knight, Pastoral Epistles [NIGTC], 264-65).
89 tn Grk “confessed the good confession.”
90 tc ‡ Most witnesses, some of them important (א2 A D H 1881 Ï lat sy bo), have σοι (soi, “you”) after παραγγέλλω (parangellw, “I charge [you]”), a predictable variant because the personal pronoun is demanded by the sense of the passage (and was added in the translation because of English requirements). Hence, the omission is the harder reading, and the addition of σοι is one of clarification. Further, the shorter reading is found in several important witnesses, such as א* F G Ψ 6 33 1739 pc. Thus, both internally and externally the shorter reading is preferred. NA 27 places σοι in brackets, indicating some doubts as to its authenticity.
tn Grk “I charge.”
91 tn Grk “testified the good confession.”
sn Jesus’ good confession was his affirmative answer to Pilate’s question “Are you the king of the Jews?” (see Matt 27:11, Mark 15:2, Luke 23:3, John 18:33-37).
92 tn The Greek word τηρέω (threw, traditionally translated “keep”) in this context connotes preservation of and devotion to an object as well as obedience.
93 tn Grk “the command.”
sn The command refers to the duties laid upon Timothy for his ministry in Ephesus (1 Tim 1:3-20; 6:2c-5).
94 tn Grk “which.” All of 1 Tim 6:15 is a relative clause which refers back to “appearing” in v.14. The phrase “whose appearing” was supplied to clarify this connection.
95 tn Grk “in the present age.”
96 tn Grk “in uncertainty.”
97 tn Grk “to do good” (the continuation of 6:17). Because of the length and complexity of the Greek sentence, a new sentence was started at the beginning of v. 18.
98 tn Grk “to be generous,” “sharing.”
99 tn Grk “saving up” (the continuation of 6:18). Because of the length and complexity of the Greek sentence, a new sentence was started at the beginning of v. 19.
100 tn Grk “treasuring up a good foundation.”
101 tn Grk “that they may lay hold of.”
102 tn Grk “avoiding.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
103 tn Or “contradictions.”
104 tn Grk “the falsely named knowledge.”
105 tn Grk “have deviated concerning the faith.”
106 tc Most witnesses (א2 D1 Ψ Ï sy) conclude this letter with ἀμήν (amhn, “amen”). Such a conclusion is routinely added by scribes to NT books because a few of these books originally had such an ending (cf. Rom 16:27; Gal 6:18; Jude 25). A majority of Greek witnesses have the concluding ἀμήν in every NT book except Acts, James, and 3 John (and even in these books, ἀμήν is found in some witnesses). It is thus a predictable variant. Further, the earliest and best witnesses (א* A D* F G 33 81 1739* 1881 it sa) lack the particle, indicating that the letter concluded with “Grace be with you all.”
tn Grk “with you” (but the Greek pronoun indicates the meaning is plural here).
107 tc The textual problems in Hosea are virtually unparalleled in the OT. The Masoretic Text (MT), represented by the Leningrad Codex (c.
108 tn Heb “The word of the
109 tn Heb “in the days of” (again later in this verse). Cf. NASB “during the days of”; NIV “during the reigns of”; NLT “during the years when.”
110 tn Heb “Uzziah, Jotham, Ahaz, Hezekiah, kings of Judah.”
111 sn Joash is a variation of the name Jehoash. Some English versions use “Jehoash” here (e.g., NIV, NCV, TEV, NLT).
112 tn Heb “Jeroboam son of Joash, king of Israel.”
113 tn The construct noun תְּחִלַּת (tékhillat, “beginning of”) displays a wider use of the construct state here, preceding a perfect verb דִּבֶּר (dibber, “he spoke”; Piel perfect 3rd person masculine singular) rather than a genitive noun. This is an unusual temporal construction (GKC 422 §130.d). It may be rendered, “When he (= the
114 tn The preposition בְּ (bet) on בְּהוֹשֵׁעַ (bÿhoshea’) is an instrumental use of the preposition (BDB 89 s.v. בְּ III.2.b): “by, with, through Hosea” rather than a directional “to Hosea.” This focuses on the entire prophetic revelation through Hosea to Israel.
115 tn Heb “the
116 tn Heb “to Hosea.” The proper name is replaced by the pronoun here to avoid redundancy in English (cf. NIV, NCV, NLT).
117 tn Heb “Go, take for yourself” (so NRSV; NASB, NIV “to yourself”). In conjunction with the following phrase this means “marry.”
118 tn Heb “a wife of harlotries.” The noun זְנוּנִים (zÿnunim) means “prostitute; harlot” (HALOT 275-76 s.v. זְנוּנִים). The term does not refer to mere adultery (cf. NIV; also NCV, TEV, CEV “unfaithful”) which is expressed by the root נַאַף (na’af, “adultery”; HALOT 658 s.v. נאף). The plural noun זְנוּנִים (zénunim, literally, “harlotries”) is an example of the plural of character or plural of repeated behavior. The phrase “wife of harlotries” (אֵשֶׁת זְנוּנִים, ’eshet zénunim) probably refers to a prostitute, possibly a temple prostitute serving at a Baal temple.
119 tn Heb “and children of harlotries.” However, TEV takes the phrase to mean the children will behave like their mother (“your children will be just like her”).
120 tn Heb “the land.” The term “the land” is frequently used as a synecdoche of container (the land of Israel) for the contained (the people of Israel).
121 tn Heb “prostitution.” The adjective “spiritual” is supplied in the translation to clarify that apostasy is meant here. The construction זָנֹה תִזְנֶה (zanoh tizneh, infinitive absolute + imperfect of the same root) repeats the root זָנַה (zanah, “harlotry”) for rhetorical emphasis. Israel was guilty of gross spiritual prostitution by apostatizing from Yahweh. The verb זָנַה is used in a concrete sense to refer to a spouse being unfaithful in a marriage relationship (HALOT 275 s.v. זנה 1), and figuratively meaning “to be unfaithful” in a relationship with God by prostituting oneself with other gods and worshiping idols (Exod 34:15; Lev 17:7; 20:5, 6; Deut 31:16; Judg 8:27, 33; 21:17; 1 Chr 5:25; Ezek 6:9; 20:30; 23:30; Hos 4:15; Ps 106:39; see HALOT 275 s.v. 2).
122 tn Heb “from after.”
123 tn Heb “so he went and took” (וַיֵּלֶךְ וַיִּקַּח, vayyelekh vayyiqqakh; so NAB, NRSV).
124 tn Heb “to him.” The referent (Hosea) has been specified in the translation for clarity.
125 tn Heb “I will visit.” The verb פָּקַד (paqad, “to visit”) has a very broad range of meanings: (1) “to pay attention to; to look at” (a) favorably: to look after; to provide for; to care for; (b) unfavorably: to seek vengeance for; to punish for; (2) militarily: (a) “to muster; to enroll”; (b) “to inspect; to review”; (3) leadership: (a) “to rule over; to oversee”; (b) Hiphil: “to appoint an overseer” (see BDB 823 s.v. פָּקַד; HALOT 955-58 s.v. פקד). In this context, the nuance “to punish” or “to take vengeance” (see 1b above) is most appropriate. Cf. KJV, ASV “I will avenge”; NAB, NASB, NRSV “I will punish.”
126 tn Heb “house” (so NAB, NRSV); NCV “family”; CEV “descendants.”
127 tn The plural form of דָּם (dam, “blood”) refers to “bloodshed” (BDB 196 s.v. דָּם 2.f). This is an example of a plural of abnormal condition (GKC 400 §124.n). The plural is used to represent natural objects which are found in an unnatural or abnormal condition. The plural is used because the natural object is normally found as a whole or in one unit, but in the abnormal condition the object is found in many parts. Normally, blood is contained as a whole within the body. However, when a brutal murder occurs, blood is shed and literally spilled all over the place. Cf. NIV “the massacre”; TEV, CEV, NLT “the murders.”
128 tn Heb “I will visit the bloodshed of Jezreel upon the house of Jehu.”
129 tn Heb “the kingdom of the house of Israel” (so NAB, NASB, NRSV). This has been simplified in the translation for stylistic reasons.
130 sn The proper name יִזְרְעֶאל (yizré’e’l, “Jezreel”) sounds like יִשְׂרָאֵל (yisra’el, “Israel”). This phonetic wordplay associates the sin at Jezreel with the judgment on Israel, stressing poetic justice.
131 tn Heb “In that day” (so NIV; NAB, NRSV “On that day”).
132 tn Heb “I will break the bow” (so NAB, NRSV). The phrase “break the bow” (וְשַׁבָרְתִּי אֶת־קֶשֶׁת, véshavarti ’et-qeshet) is figurative. The term קֶשֶׁת (qeshet, “bow”) frequently refers to the warrior’s weapon (2 Sam 22:35; Ps 18:35; Job 20:24; Hos 2:20; Zech 9:10; 10:4). The reference to the warrior’s bow is a synecdoche of specific (bow) for general (military weaponry or power; see HALOT 1155 s.v. קֶשֶׁת 3). The noun קֶשֶׁת is used figuratively for “power” several times (e.g., Gen 49:24; 1 Sam 2:4; Jer 49:35; Job 29:20; Ps 37:15; BDB 906 s.v. 1.e).
133 tn Heb “Then he said”; the referent (the
134 sn The negative particle לאֹ (lo’, “no, not”) and the root רָחַם (rakham, “compassion”) are repeated in 1:6, creating a wordplay between the name Lo-Ruhamah (literally “No-Pity”) and the announcement of divine judgment, “I will no longer have pity on the nation of Israel.”
135 tn Heb “house”; cf. TEV, NLT “the people of Israel.”
136 tn The particle כִּי (ki) probably denotes cause (so NCV, TEV, CEV) or result here (GKC 505 §166.b; BDB 473 s.v. כִּי 3.c).
137 tn The verb נָשָׂא (nasa’, “to take away”) frequently denotes “to forgive” meaning to take away sin (BDB 671 s.v. נָשָׂא 3.c). The construction נָשׂא אֶשָּׂא (naso’ ’esa’, “I will certainly take away,” infinitive absolute + imperfect of the same root) repeats the root נָשָׂא for rhetorical emphasis, stressing the divine resolution not to forgive Israel.
138 tn The phrase “their guilt” does not appear in Hebrew, but is supplied in the translation for clarification. The ellipsis of the accusative direct object of נָשׂא אֶשָּׂא (naso’ ’esa’, “I will certainly take away”) is an example of brachyology. The accusative “guilt” must be supplied frequently with נָשַׂא (see BDB 671 s.v. נָשָׂא 3.c; e.g., Num 14:19; Isa 2:9; Ps 99:8). Many recent English versions simplify this to “forgive them” (e.g., NASB, NIV, NCV, NRSV, TEV, NLT).
139 tn Heb “house”; cf. NCV, TEV, NLT “the people of Judah.”
140 tn The word order in this line is rhetorical, emphasizing the divine decision to withhold pity from Israel but to bestow it on Judah. The accusative direct object, which is introduced by a disjunctive vav (to denote contrast), appears before the verb: וְאֶת־בֵּית יְהוּדָה אֲרַחֵם (vé’et-bet yéhudah ’arakhem, “but upon the house of Judah I will show pity”).
141 tn Heb “by war” (so NAB, NRSV, TEV); KJV, NASB, NIV “battle.”
142 sn These military weapons are examples of the metonymy of adjunct (the specific weapons named) for subject (warfare).
143 tn The preterite וַתִּגְמֹל (vatigmol, literally, “and she weaned”) functions in a synchronic sense with the following preterite וַתַּהַר (vattahar, literally, “and she conceived”) and may be treated in translation as a dependent temporal clause: “When she had weaned…she conceived” (cf. KJV, ASV, NASB, NRSV). Other English versions render this as sequential with “After” (NAB, NIV, TEV, NLT).
144 tn Heb “Then he said”; the referent (the
145 tn The independent personal pronoun אַתֶּם (’attem, “you”) is a plural form, referring to the people of Israel as a whole. To make this clear TEV translates this as third person: “the people of Israel are not my people” (cf. CEV, NLT).
146 tn The pronominal suffix on the preposition לָכֶם (lakhem, “your”) is a plural form, referring to the people of Israel as a whole.
147 tc The MT reads לֹא־אֶהְיֶה לָכֶם (lo’-’ehyeh lakhem, “I will not be yours”). The editors of BHS suggest emending the text to לֹא־אֱלֹהֵיכֶם (lo’-’elohekhem, “I will not be your God”). The emendation creates a tighter parallel with the preceding אַתֶּם לֹא עַמִּי (’attem lo’ ’ammi, “you are not my people”). Because of a lack of external evidence, however, the reading of the MT should be retained.
tn Heb “I am not yours.” The divine name “God” is supplied in the translation for clarity even though the reading of the MT is followed (see previous tc note). Almost all English versions (including KJV, ASV, NASB) supply “God” here.
sn This is an allusion to Yahweh’s promise to Moses אֶהְיֶה עִמָּךְ (’ehyeh ’immakh, “I will be with you”; Exod 3:12, 14). In effect, it is a negation of Exod 3:12, 14 and a cancellation of Israel’s status as vassal of Yahweh in the conditional Mosaic covenant.
148 sn Beginning with 1:10, the verse numbers through 2:23 in the English Bible differ by two from the verse numbers in the Hebrew text (BHS), with 1:10 ET = 2:1 HT, 1:11 ET = 2:2 HT, 2:1 ET = 2:3 HT, etc., through 2:23 ET = 2:25 HT. Beginning with 3:1 the verse numbers in the English Bible and the Hebrew Bible are again the same.
149 tn The vav prefixed to וְהָיָה (véhaya) functions in an adversative sense: “however” (see R. J. Williams, Hebrew Syntax, 71, §432).
150 tn Heb “sons” (so NASB); KJV, ASV “the children”; NAB, NIV “the Israelites.”
151 tn Heb “in the place” (בִּמְקוֹם, bimqom). BDB 880 s.v. מָקוֹם 7.b suggests that בִּמְקוֹם (preposition בְּ, bet, + noun מָקוֹם, maqom) is an idiom carrying a concessive sense: “instead of” (e.g., Isa 33:21; Hos 2:1). However, HALOT suggests that it functions in a locative sense: “in the same place” (HALOT 626 s.v. מָקוֹם 2b; e.g., 1 Kgs 21:19; Isa 33:21; Hos 2:1).
152 tn The predicate nominative, “You are…,” is supplied in the translation for stylistic reasons.
153 tn Heb “sons” (so KJV, NASB, NIV).
154 tn Heb “sons” (twice in this verse, so NASB); KJV, ASV “children”; NIV, NRSV, TEV “people.”
155 tn Heb “head” (so KJV, NAB, NRSV).
156 tn Alternatively, “gain possession of the land” (cf. NRSV) or “rise up from the land” (cf. NIV). This clause may be understood in two ways: (1) Israel will gain ascendancy over the land or conquer the land (e.g., Exod 1:10; cf. NAB “come up from other lands”) or (2) Israel will be “planted” in the land (Hos 2:24-25; cf. NLT “will…plant his people”).
157 tn Or “For” (so NASB); NCV “because”; TEV “Yes.”
158 tn Heb “made me and established me.” The two verbs also appear together in Deut 32:6, where God, compared to a father, is said to have “made and established” Israel.
159 tn The cohortative verbal form with vav (ו) conjunctive indicates purpose/result after the preceding imperative.
160 tn Heb “those who fear you will see me and rejoice.”
161 tn In this context (note the second line) the Hebrew term מִשְׁפָּטִים (mishpatim), which so often refers to the regulations of God’s law elsewhere in this psalm, may refer instead to his decisions or disciplinary judgment.
162 tn Heb “and [in] faithfulness you afflicted me.”
163 tn Heb “according to your word to your servant.”
164 tn Heb “and may your compassion come to me.”
165 tn Heb “for [with] falsehood they have denied me justice.”
166 tn Heb “those who fear you.”
167 tn Heb “may my heart be complete in your statutes.”
168 tn Heb “my soul pines for.” See Ps 84:2.
169 tn Heb “my eyes fail for your word.” The psalmist has intently kept his eyes open, looking for God to intervene, but now his eyes are watery and bloodshot, impairing his vision. See Ps 69:3.
170 tn Heb “saying.”
171 tn Or “even though.”
172 tn The Hebrew word נֹאד (no’d, “leather container”) refers to a container made from animal skin which is used to hold wine or milk (see Josh 9:4, 13; Judg 4:19; 1 Sam 16:20).
173 tn Heb “in the smoke.”
174 tn Heb “How long are the days of your servant?”
175 tn Heb “for me.”
176 tn Heb “which [is] not according to your law.”
177 sn God’s commands are a reliable guide to right and wrong. By keeping them the psalmist is doing what is right, yet he is still persecuted.
178 tn Heb “according to.”
179 tn The cohortative verbal form with vav (ו) conjunctive indicates purpose/result after the preceding imperative.
180 tn Heb “of your mouth.”
181 tn Heb “Forever, O
182 tn Heb “to a generation and a generation [is] your faithfulness.”
183 tn Heb “if your law had not been my delight.”
184 tn Or “my suffering.”
185 tn Heb “the wicked wait for me to kill me.”
186 tn Heb “to every perfection I have seen an end, your command is very wide.” God’s law is beyond full comprehension, which is why the psalmist continually studies it (vv. 95, 97).
