¹ tn Heb “she arose and she destroyed all the royal offspring.” The verb קוּם (qum) “arise,” is here used in an auxiliary sense to indicate that she embarked on a campaign to destroy the royal offspring. See M. Cogan and H. Tadmor, II Kings (AB), 125.

² tn Heb “stole.”

³ tn Heb “him and his nurse in an inner room of beds.” The verb is missing in the Hebrew text. The parallel passage in 2 Chr 22:11 has “and she put” at the beginning of the clause. M. Cogan and H. Tadmor (II Kings [AB], 126) regard the Chronicles passage as an editorial attempt to clarify the difficulty of the original text. They prefer to take “him and his nurse” as objects of the verb “stole” and understand “in the bedroom” as the place where the royal descendants were executed. The phrase בַּחֲדַר הַמִּטּוֹת (bakhadar hammittot), “an inner room of beds,” is sometimes understood as referring to a bedroom (HALOT 293 s.v. חֶדֶר), though some prefer to see here a “room where the covers and cloths were kept for the beds (HALOT 573 s.v. מִטָּת). In either case, it may have been a temporary hideout, for v. 3 indicates that the child hid in the temple for six years.

⁴ tn Heb “and they hid him from Athaliah and he was not put to death.” The subject of the plural verb (“they hid”) is probably indefinite.

⁵ tn Heb “and he was with her [in] the house of the Lord hiding.”

⁶ tn Heb “Jehoiada sent and took.”

⁷ sn The Carians were apparently a bodyguard, probably comprised of foreigners. See HALOT 497 s.v. כָּרִי and M. Cogan and H. Tadmor, II Kings (AB), 126.

⁸ tn Heb “the runners.”

⁹ tn Heb “he brought them to himself.”

¹⁰ tn Or “covenant.”

¹¹ tn Heb “the gate of Sur” (followed by many English versions) but no such gate is mentioned elsewhere in the OT. The parallel account in 2 Chr 23:5 has “Foundation Gate.” סוּר (sur), “Sur,” may be a corruption of יְסוֹד (yÿsod) “foundation,” involving in part dalet-resh confusion.

¹² tn Heb “the runners.”

¹³ tn The meaning of מַסָּח (massakh) is not certain. The translation above, rather than understanding it as a genitive modifying “house,” takes it as an adverb describing how the groups will guard the palace. See HALOT 605 s.v. מַסָּח for the proposed meaning “alternating” (i.e., “in turns”).

¹⁴ tn Verses 5b-7 read literally, “the third of you, the ones entering [on] the Sabbath and the ones guarding the guard of the house of the king, and the third in the gate of Sur, and the third in the gate behind the runners, and you will guard the guard of the house, alternating. And the two units of you, all the ones going out [on] the Sabbath, and they will guard the guard of the house of the Lord for the king.” The precise meaning of this text is impossible to determine. It would appear that the Carians and royal bodyguard were divided into three units. One unit would serve during the Sabbath; the other two would be off duty on the Sabbath. Jehoiada divided the first unit into three groups and assigned them different locations. The two off duty units were assigned the task of guarding the king.

¹⁵ tn Heb “and be with the king in his going out and in his coming in.”

¹⁶ tn Heb “according to all that.”

¹⁷ tn Heb “came.”

¹⁸ tn Heb “the runners” (also in v. 19).

¹⁹ tn Heb “and the runners stood, each with his weapons in his hand, from the south shoulder of the house to the north shoulder of the house, at the altar and at the house, near the king all around.”

²⁰ tn Heb “he”; the referent (Jehoiada) has been specified in the translation for clarity.

²¹ tn The Hebrew term עֵדוּת (’edut) normally means “witness” or “testimony.” Here it probably refers to some tangible symbol of kingship, perhaps a piece of jewelry such as an amulet or neck chain. See the discussion in M. Cogan and H. Tadmor, II Kings (AB), 128. Some suggest that a document is in view, perhaps a copy of the royal protocol or of the stipulations of the Davidic covenant. See HALOT 790-91 s.v. עֵדוּת.

²² tn Or “they made him king and anointed him.”

²³ tc The MT reads, “and Athaliah heard the sound of the runners, the people.” The term הָעָם (ha’am), “the people,” is probably a scribal addition anticipating the reference to the people later in the verse and in v. 14.

²⁴ tn Heb “she came to the people.”

²⁵ tn Heb “and she saw, and look.”

²⁶ tn Or “conspiracy, conspiracy.”

²⁷ tn The Hebrew text also has, “and said to them.” This is redundant in English and has not been translated.

²⁸ tn Heb “ranks.”

²⁹ tn Heb “for the priest had said, ‘Let her not be put to death in the house of the Lord.’”

³⁰ tn Heb “and they placed hands on her, and she went the way of the entrance of the horses [into] the house of the king.”

³¹ tn Heb “and Jehoiada made a covenant between the Lord and [between] the king and [between] the people, to become a people for the Lord, and between the king and [between] the people.” The final words of the verse (“and between the king and [between] the people”) are probably accidentally repeated from earlier in the verse. They do not appear in the parallel account in 2 Chr 23:16. If retained, they probably point to an agreement governing how the king and people should relate to one another.

³² tn Or “tore down.”

³³ tn Or “images.”

³⁴ tn The Hebrew construction translated “smashed…to bits” is emphatic. The adverbial infinitive absolute (הֵיטֵב [hetev], “well”) accompanying the Piel form of the verb שָׁבַר (shavar), “break,” suggests thorough demolition.

³⁵ tn Heb “the priest.” Jehoiada’s name is added for clarification.

³⁶ tn Heb “the Gate of the Runners of the House of the King.”

³⁷ tn Heb “he”; the referent (the king) has been specified in the translation for clarity.

³⁸ sn Beginning with 11:21, the verse numbers through 12:21 in the English Bible differ from the verse numbers in the Hebrew text (BHS), with 11:21 ET = 12:1 HT, 12:1 ET = 12:2 HT, 12:2 ET = 12:3 HT, etc., through 12:21 ET = 12:22 HT. With 13:1 the verse numbers in the ET and HT are again the same.

³⁹ tn Jehoash is an alternate name for Joash (see 11:2).

⁴⁰ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

⁴¹ tn Heb “and Jehoash did what was proper in the eyes of the Lord all his days.”

⁴² tn Heb “that which.” Jehoiada taught the king the Lord’s will.

⁴³ tn The words “I place at your disposal” are added in the translation for clarification.

⁴⁴ tn Heb “the silver of passing over a man.” The precise meaning of the phrase is debated, but עָבַר (’avar), “pass over,” probably refers here to counting, suggesting the reference is to a census conducted for taxation purposes. See M. Cogan and H. Tadmor, II Kings (AB), 137.

⁴⁵ tn Heb “the silver of persons, his valuation.” The precise meaning of the phrase is uncertain, but parallels in Lev 27 suggest that personal vows are referred to here. See M. Cogan and H. Tadmor, II Kings (AB), 137.

⁴⁶ tn Heb “all the silver which goes up on the heart of a man to bring to the house of the Lord.”

⁴⁷ tn Heb “Let the priests take for themselves, each from his treasurer, and let them repair the damage of the temple, with respect to all the damage that is found there.” The word מַכָּר (makar), translated here “treasurer,” occurs only in this passage. Some suggest it means “merchant” or “benefactor.” Its usage in Ugaritic texts, where it appears in a list of temple officials, suggests that it refers in this context to individuals who were in charge of disbursing temple funds.

⁴⁸ tn Heb “Now, do not take silver from your treasurers, because for the damages to the temple you must give it.”

⁴⁹ tn Outside of this passage the verb אוּת (’ut) appears only in Gen 34:15-22.

⁵⁰ tn Heb “and not to repair the damages to the temple.” This does not mean that the priests were no longer interested in repairing the temple. As the following context makes clear, the priests decided to hire skilled workers to repair the damage to the temple, rather than trying to make the repairs themselves.

⁵¹ tn Heb “on the right side of the altar as a man enters.”

⁵² tn Heb “the king’s scribe.”

⁵³ tn Heb “went up and tied [it] and counted the silver that was found in the house of the Lord.” The order of the clauses has been rearranged in the translation to make better sense in English, since it seems more logical to count the money before bagging it (cf. NIV, NCV, NRSV, NLT).

⁵⁴ tn Heb “would give.”

⁵⁵ tn Heb “doers of the work.”

⁵⁶ tn Heb “and for all that which was going out concerning the house for repair.”

⁵⁷ tn Heb “was given.”

⁵⁸ tn Heb “gave.”

⁵⁹ tn Heb “and they did not conduct a reckoning of the men who gave the silver into their hand to give to the doers of the work, for in honesty they were working.”

⁶⁰ tn Heb “went up and fought against.”

⁶¹ tn Heb “Hazael set his face to go up against Jerusalem.”

⁶² tn The object (“it all”) is supplied in the translation for clarification.

⁶³ tn Heb “went up.”

⁶⁴ tn Heb “As for the rest of the events of Joash, and all which he did, are they not written on the scroll of the events of the days of the kings of Judah?”

⁶⁵ tn Heb “rose up and conspired [with] a conspiracy.”

⁶⁶ tn Heb “Beth Millo which goes down [toward] Silla.”

⁶⁷ tn Heb “struck him down and he died.”

⁶⁸ tn Heb “they buried him.”

⁶⁹ tn Grk “what you heard from me” (cf. 1:13).

⁷⁰ tn Grk “through many witnesses.” The “through” is used here to show attendant circumstances: “accompanied by,” “in the presence of.”

⁷¹ tn Grk “faithful men”; but here ἀνθρώποις (anqrwpoi") is generic, referring to both men and women.

⁷² tn Or “able” (see Paul’s use of this word in regard to ministry in 2 Cor 2:16; 3:5-6).

⁷³ tn Grk “suffer hardship together,” implying “join with me and others in suffering” (cf. 1:8).

⁷⁴ tn Grk “that he may please.”

⁷⁵ tn Grk “will not be crowned,” speaking of the wreath awarded to the victor.

⁷⁶ sn According to the rules (Grk “lawfully, by law”) referring to the rules of competition. In the ancient world these included requirements for training as well as rules for the competition itself.

⁷⁷ tn The Greek word here usually means “for,” but is used in this verse for a milder continuation of thought.

⁷⁸ tn Grk “in all things.”

⁷⁹ tn Grk “of David’s seed” (an idiom for physical descent).

⁸⁰ tn Grk “according to my gospel.”

⁸¹ tn Or “chains,” “bonds.”

⁸² tn Or “word.”

⁸³ tn Or “chained,” “bound.”

⁸⁴ tn Grk “the elect.”

⁸⁵ tn Grk “with eternal glory.”

⁸⁶ sn This saying (Grk “the saying”) refers to the following citation. See 1 Tim 1:15; 3:1; 4:9; Titus 3:8 for other occurrences of this phrase.

⁸⁷ sn The following passage has been typeset as poetry because many scholars regard this passage as poetic or hymnic. These terms are used broadly to refer to the genre of writing, not to the content. There are two broad criteria for determining if a passage is poetic or hymnic: “(a) stylistic: a certain rhythmical lilt when the passages are read aloud, the presence of parallelismus membrorum (i.e., an arrangement into couplets), the semblance of some metre, and the presence of rhetorical devices such as alliteration, chiasmus, and antithesis; and (b) linguistic: an unusual vocabulary, particularly the presence of theological terms, which is different from the surrounding context” (P. T. O’Brien, Philippians [NIGTC], 188-89). Classifying a passage as hymnic or poetic is important because understanding this genre can provide keys to interpretation. However, not all scholars agree that the above criteria are present in this passage, so the decision to typeset it as poetry should be viewed as a tentative decision about its genre.

⁸⁸ tn Grk “died together…will live together…will reign together,” without “him” stated explicitly. But “him” is implied by the parallel ideas in Rom 6:8; 8:17 and by the reference to Christ in vv. 12b-13.

⁸⁹ tn Or “renounce,” “disown,” “repudiate.” It is important to note that the object of Christ’s denial is “us.” The text does not contain an implied object complement (“he will deny us [x]”), which would mean that Christ was withholding something from us (for example, “The owner denied his pets water”), since the verb ἀρνέομαι (arneomai) is not one of the category of verbs that normally occurs in these constructions (see ExSyn 182-89).

⁹⁰ tn Grk “if we renounce,” but the “him” is implied by the parallel clauses.

⁹¹ sn If we are unfaithful…he cannot deny himself. This could be (1) a word of warning (The Lord will exact punishment; he cannot deny his holiness) or (2) a word of hope (Because of who he is, he remains faithful to us despite our lapses). The latter is more likely, since Paul consistently cites God’s faithfulness as a reassurance, not as a warning (cf. especially Rom 3:3; also 1 Cor 1:9; 10:13; 2 Cor 1:18; 1 Thess 5:24; 2 Thess 3:3).

⁹² tn Grk “remind of these things,” implying “them” or “people” as the object.

⁹³ tn Grk “solemnly charging.” The participle διαμαρτυρόμενος (diamarturomeno") has been translated as a finite verb due to requirements of contemporary English style.

⁹⁴ tc ‡ Most witnesses (A D Ψ 048 1739 1881 Ï sy) have κυρίου (kuriou, “Lord”) instead of θεοῦ (qeou, “God”) here, while a few have Χριστοῦ (Cristou, “Christ”; 206 {429 1758}). θεοῦ, however, is well supported by א C F G I 614 629 630 1175 al. Internally, the Pastorals never elsewhere use the expression ἐνώπιον κυρίου (enwpion kuriou, “before the Lord”), but consistently use ἐνώπιον θεοῦ (“before God”; cf. 1 Tim 2:3; 5:4, 21; 6:13; 2 Tim 4:1). But this fact could be argued both ways: The author’s style may be in view, or scribes may have adjusted the wording to conform it to the Pastorals’ universal expression. Further, only twice in the NT (Jas 4:10 [v.l. θεοῦ]; Rev 11:4 [v.l. θεοῦ]) is the expression ἐνώπιον κυρίου found. That such an expression is not found in the corpus Paulinum seems to be sufficient impetus for scribes to change the wording here. Thus, although the external evidence is somewhat on the side of θεοῦ, the internal evidence is on the side of κυρίου. A decision is difficult, but κυρίου is the preferred reading.

⁹⁵ tn Grk “[it is] beneficial for nothing, for the ruin of those who listen.”

⁹⁶ sn Accurately is a figure of speech that literally means something like “cutting a straight road.” In regard to the message of truth, it means “correctly handling” or “imparting it without deviation.”

⁹⁷ sn Profane chatter was apparently a characteristic of the false teachers in Ephesus (cf. 1 Tim 1:3-4; 4:7; 6:20).

⁹⁸ tn Grk “they [who engage in it] will progress even more in ungodliness.”

⁹⁹ tn Or “eat away.”

¹⁰⁰ tn Grk “of whom are Hymenaeus and Philetus.” Because of the length and complexity of the Greek sentence, this last clause has been made a new sentence in the translation.

¹⁰¹ tn Grk “have deviated concerning the truth.”

¹⁰² sn A quotation from Num 16:5.

¹⁰³ tn Grk “names the name of the Lord.”

¹⁰⁴ tn Grk “a great house.”

¹⁰⁵ tn Grk “for dishonor,” probably referring to vessels used for refuse or excrement.

¹⁰⁶ tn Grk “from these,” alluding to the errors and deeds of the false teachers described in vv. 14-19.

¹⁰⁷ tn Grk “and peace, with those.”

¹⁰⁸ sn In company with others who call on the Lord from a pure heart alludes to the value of the community of believers for the development of Christian virtues.

¹⁰⁹ tn Or “uninstructed,” “silly.”

¹¹⁰ tn Or “fights,” although this could suggest weapons and blows, whereas in the present context this is not the primary focus. Although “quarrel” is frequently used here (NAB, NIV, NRSV) it may be understood to refer to a relatively minor disagreement.

¹¹¹ 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.

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.”

¹¹² tn Grk “must not fight” or “must not quarrel.” The Greek verb is related to the noun translated “infighting” in v. 23.

¹¹³ sn Correcting is the word for “child-training” or “discipline.” It is often positive (training, educating) but here denotes the negative side (correcting, disciplining).

¹¹⁴ tn Grk “repentance unto knowledge of the truth.”

¹¹⁵ tn Grk “having been captured by him.”

¹¹⁶ tn Grk “for that one’s will,” referring to the devil, but with a different pronoun than in the previous phrase “by him.” Some have construed “for his will” with the earlier verb and referred the pronoun to God: “come to their senses and escape the devil’s trap (though they have been captured by him) in order to do His will.” In Classical Greek the shift in pronouns would suggest this, but in Koine Greek this change is not significant. The more natural sense is a reference to the devil’s will.

¹¹⁷ tn Heb “Go again! Love!” Cf. NAB “Give your love to.”

¹¹⁸ tn Heb “a woman.” The probable referent is Gomer. Some English translations (e.g., NIV, NLT) specify the referent as “your wife.”

¹¹⁹ tc The MT vocalizes אֲהֻבַת (’ahuvat) as a construct form of the Qal passive participle and takes רֵעַ (rea’) as a genitive of agent: “who is loved by רֵעַ.” However, the ancient versions (LXX, Syriac, Vulgate) all vocalize אֲהֻבַת as an absolute form of the Qal active participle, and take רֵעַ as the accusative direct object: “who loves רֵעַ.” The English translations consistently follow the MT. The editors of BHS suggest the revocalization but with some reservation. For discussion of the vocalization, see D. Barthélemy, ed., Preliminary and Interim Report on the Hebrew Old Testament Text Project, 5:230.

tn Heb “a woman who is loved by a companion” (אִשָּׁה אֲהֻבַת רֵעַ, ’ishah ’ahuvat rea’). The substantival participle אֲהֻבַת (“one who is loved”) is in apposition to אִשָּׁה (“a woman”). The genitive noun רֵעַ (“companion”) functions as the agent of the preceding construct noun: “who is loved by a companion” (אֲהֻבַת רֵעַ). Cf. NAB “a woman beloved of a paramour”; NRSV “a woman who has a lover.”

¹²⁰ tn The meaning of the noun רֵעַ (rea’) is debated because it has a broad range of meanings: (1) “friend,” (2) “lover,” (3) “companion,” (4) “neighbor,” and (5) “another” (HALOT 1253-55 s.v. II רֵעַ; BDB 945-46 s.v. II רֵעַ). The Hebrew lexicons favor the nuance “lover; paramour” here (HALOT 1255 s.v. 2; BDB 946 s.v. 1). Most scholars adopt the same approach; however, a few suggest that רֵעַ does not refer to another man, but to her husband (Hosea). Both approaches are reflected in English translations: NASB “a woman who is loved by her husband”; NIV “though she is loved by another”; NAB “a woman beloved of a paramour”; KJV “a woman beloved of her friend”; NJPS “a woman who, while befriended by a companion”; TEV “a woman who is committing adultery with a lover”; CEV “an unfaithful woman who has a lover.”

¹²¹ tn Heb “love a woman who is loved of a lover and is an adulteress.”

¹²² tn Heb “like the love of the Lord.” The genitive after the construct functions as a subjective genitive.

¹²³ tn Heb “sons of Israel” (so NASB); KJV “children of Israel”; NAB “people of Israel.”

¹²⁴ tn Heb “they are lovers of cakes of raisins.” A number of English translations render this literally (e.g., ASV, NAB, NASB, NRSV).

¹²⁵ tc The LXX reads “a homer of barley and a measure of wine,” a reading followed by some English translations (e.g., NRSV, NLT).

tn Heb “a homer of barley and a lethech of barley.” A homer was about 5 bushels (180 liters) and a lethech about 2.5 bushels (90 liters).

¹²⁶ tn Heb “and you will not be for”; NIV “be intimate with.”

¹²⁷ tn Heb “sons of Israel” (so NASB); KJV “children of Israel”; NAB “people of Israel” (likewise in the following verse).

¹²⁸ tn Heb “David their king”; cf. NCV “the king from David’s family”; TEV “a descendant of David their king”; NLT “David’s descendant, their king.”

sn It is not clear whether Hosea was predicting a restoration of Davidic kingship over Israel and Judah (e.g., Jer 17:25; 22:2) or referring to the ultimate Davidic king, namely, the Messiah, who will fulfill the conditions of the Davidic covenant and inaugurate/fulfill the blessings of the Davidic covenant for Israel. The Messiah is frequently pictured as the “New David” because he would fulfill the ideals of the Davidic covenant and be everything that David and his descendants were commissioned to be (e.g., Isa 9:7[6]; 16:5; Jer 23:5-6; 30:9; 33:15-16; Ezek 34:23-24; 37:24-25).

¹²⁹ tn Heb “his goodness”; NLT “his good gifts.”

¹³⁰ tn Heb “in the end of the days.” Cf. NAB, NASB, NIV, NCV, NLT “in the last days.”

¹³¹ tn Heb “sons of Israel” (so NASB); KJV “children of Israel”; NAB, NRSV “people of Israel.”

¹³² tn The noun רִיב (riv, “dispute, lawsuit”) is used in two contexts: (1) nonlegal contexts: (a) “dispute” between individuals (e.g., Gen 13:7; Isa 58:1; Jer 15:10) or (b) “brawl; quarrel” between people (e.g., Exod 17:7; Deut 25:1); and (2) legal contexts: (a) “lawsuit; legal process” (e.g., Exod 23:3-6; Deut 19:17; 21:5; Ezek 44:24; Ps 35:23), (b) “lawsuit; legal case” (e.g., Deut 1:12; 17:8; Prov 18:17; 25:9), and (c) God’s “lawsuit” on behalf of a person or against his own people (Hos 4:1; 12:3; Mic 6:2; HALOT 1225-26 s.v. רִיב). The term in Hosea refers to a covenant lawsuit in which Yahweh the suzerain lodges a legal case against his disobedient vassal, accusing Israel and Judah of breach of covenant which will elicit the covenant curses.

¹³³ tn Heb “with the inhabitants of the land” (so KJV); NAB, NASB, NRSV “against the inhabitants of the land.”

¹³⁴ tn Heb “there is no truthfulness nor loyalty nor knowledge of God in the land.” Here “knowledge of God” refers to recognition of his authority and obedience to his will.

¹³⁵ tn Heb “they break out and bloodshed touches bloodshed.” The Hebrew term פָּרַץ (parats, “to break out”) refers to violent and wicked actions (BDB 829 s.v. פָּרַץ 7; HALOT 972 s.v. פרץ 6.c). It is used elsewhere in a concrete sense to describe breaking through physical barriers. Here it is used figuratively to describe breaking moral barriers and restraints (cf. TEV “Crimes increase, and there is one murder after another”).

¹³⁶ tn Or “languish” (so KJV, NRSV); NIV “waste away.”

¹³⁷ tn Heb “the beasts of the field” (so NAB, NIV).

¹³⁸ tn Or “Let no one contend or accuse.”

¹³⁹ tc The MT reads וְעַמְּךָ כִּמְרִיבֵי כֹהֵן (vÿ’ammÿkha kimrive khohen): “And your people [are] like those who contend against the priest.” This is reflected in the LXX and the versions; however, it is syntactically awkward and makes little sense in context. Several textual critics suggest emending the text to read וְעִמְּךָ רִיבִי כֹהֵן (vÿ’immÿkha rivi khohen): “My contention is with/against you, O priest!” This involves (1) the revocalization of עַמְּךָ (“your people”) to עִמְּךָ (“with/against you”) and (2) positing dittography (a letter written twice instead of once) of כְּ (kaf) between original וְעַמְּךָ רִיבִי to create וְעַמְּךָ כִּרִיבִי (MT). The BHS editors suggest that the MT is corrupt and should be emended. However, the editors of the Hebrew Old Testament Text Project retain the MT reading with a “B” rating. Likewise, the English translations are split: (1) KJV “for thy people are as they that strive with the priest”; NASB “for your people are like those who contend with the priest”; NIV “for your people are like those who bring charges against a priest”; (2) RSV “for with you is my contention, O priest”; NJPS “for this your people has a grievance against [you], O priest!”; TEV “my complaint is against you priests”; CEV “My case is against you, the priests!”

tn The singular noun כֹּהֵן (cohen, “priest”) may be understood as a singular of number (so KJV, NASB, NRSV), referring to a singular individual (perhaps the high priest); however, it is more likely that it functions as a collective singular, referring to the priesthood as a whole (e.g., 4:7-10, so NAB, NCV, TEV, NLT, CEV). Collective singular forms alternate with plural forms throughout the oracle against the priests in 4:4-10.

¹⁴⁰ tc The MT reads וְדָמִיתִי אִמֶּךָ (vÿdamiti ’immekha, “and I will destroy your mother”), and is followed by most English versions; however, the text should probably be emended to וְדָמִית עַמֶּךָ (vÿdamit ’ammekha, “and you have destroyed your own people”). The 2nd person masculine singular form וְדָמִית (vÿdamit, “and you have destroyed”) is preserved in several medieval Hebrew mss and reflected in Jerome’s Vulgate. For discussion in favor of the MT reading, see D. Barthélemy, ed., Preliminary and Interim Report on the Hebrew Old Testament Text Project, 5:232.

tn Or “and I will destroy your mother” (so NASB, NRSV).

¹⁴¹ tn Heb “they have destroyed” or “my people are destroyed” (so KJV, NIV, NRSV).

¹⁴² tn Heb “Because you reject knowledge”; NLT “because they don’t know me.”

¹⁴³ tn Heb “have forgotten”; NAB, NIV “have ignored.”

¹⁴⁴ tn Heb “forget” (so KJV, NRSV); NLT “forget to bless.”

¹⁴⁵ tc The MT reads אָמִיר (’amir, “I will change, exchange”; Hiphil imperfect 1st person common singular from מוּר, mur, “to change, exchange”). However, an alternate scribal tradition (tiqquneh sopherim, that is, an intentional scribal change when the Masoretes believed that the received consonantal reading was corrupt) preserves the reading הֵמִירוּ (hemiru, “they have exchanged”; Hiphil perfect 3rd person common plural from מוּר). This alternate scribal tradition is also found in the Targum and reflected in the Syriac Peshitta. Several translations follow the MT: KJV, RSV, NASB “I will change their glory into shame” and TEV “I will turn your honor into disgrace”; however, others adopt the alternate tradition: NRSV “they changed their glory into shame” and NIV “they exchanged their Glory for something disgraceful.” For discussion in favor of the MT reading, see D. Barthélemy, ed., Preliminary and Interim Report on the Hebrew Old Testament Text Project, 5:232.

¹⁴⁶ tn Heb “And it shall be, like people, like priest” (so ASV); NAB “The priests shall fare no better than the people.”

¹⁴⁷ tn Heb “by guarding harlotry.” The present translation assumes that the first word of v. 11 in the Hebrew text is to be taken with the infinitive at the end of v. 10 (so also NAB, NIV, NCV, NRSV).

¹⁴⁸ tn Heb “take away the heart of my people.” The present translation assumes that the first word of v. 12 in the Hebrew text is to be construed with the noun at the end of v. 11 (so also TEV, CEV, NLT).

¹⁴⁹ tn Heb “adultery.” The adjective “spiritual” is supplied in the translation to clarify that apostasy is meant here.

¹⁵⁰ tn The phrase “they sacrifice” is not repeated in the Hebrew text here but is implied by parallelism; it is provided in the translation for the sake of clarity.

¹⁵¹ tn The words “it is true” are supplied in the translation to indicate that this is a conclusion drawn on the preceding behavior. Cf. NAB “So must a people”; NRSV “thus a people”; TEV “As the proverb says, ‘A people.’”

¹⁵² sn Beth Aven means “house of wickedness” in Hebrew; it is a polemic reference to “Bethel,” which means “house of God.” Cf. CEV “at sinful Bethel.”

¹⁵³ tn The Hebrew verb “has rebelled” (סָרַר, sarar) can also mean “to be stubborn.” This is the same root used in the simile: “like a stubborn (סֹרֵרָה, sorerah) heifer.” The similarity between Israel and a stubborn heifer is emphasized by the repetition of the same term.

¹⁵⁴ tn The particle עַתָּה (’attah) often refers to the imminent or the impending future: “very soon” (BDB 774 s.v. עַתָּה 1.b). In Hosea it normally introduces imminent judgment (Hos 2:12; 4:16; 5:7; 8:8, 13; 10:2).

¹⁵⁵ tn Or “How can the Lord feed them like a lamb in a meadow?” The syntax of this line is difficult and has been understood in two ways: (1) a declarative statement as an announcement of judgment (BDB 774 s.v. עַתָּה 1.b): “Now the Lord will feed them like a lamb in the broad field” (cf. KJV, ASV, NCV, NLT) or (2) as a rhetorical question lamenting the uncooperative spirit of Israel: “How can the Lord feed them like a lamb in a meadow?”; cf. NAB, NASB, NIV, NRSV, TEV), designed to produce a negative answer (“He cannot feed them…!”). However, this statement lacks an explicit interrogative marker. Although Hosea occasionally asks a rhetorical question without an explicit interrogative marker (e.g., 10:9; 13:14a), he normally does use a rhetorical particle to introduce rhetorical questions (e.g., 6:4; 8:5; 9:5, 14; 11:8; 13:9-10, 14b). Elsewhere, Hosea uses the introductory temporal adverb עַתָּה (“soon”) to introduce announcements of imminent future judgment (2:12; 4:16; 5:7; 8:8, 13; 10:2) and accusations of sin (5:3; 13:2). Although Israel has been as rebellious as a stubborn heifer, the Lord will indeed gain control of Israel: they will be like lambs (weakened and defeated) when he puts them out to pasture in a broad field (exile).

¹⁵⁶ tn Heb “their altars” (so NAB, NRSV) or “their sacrifices” (so KJV, NASB, NIV). Here זִבְחוֹתָם (zivkhotam, “altars; sacrifices”) is a metonymy of association for Israel’s apostate idolatrous Baal worship.

¹⁵⁷ tn Heb “do justice and righteousness.”

¹⁵⁸ tn Heb “be surety for your servant for good.”

¹⁵⁹ tn Heb “my eyes fail for your deliverance.” 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 the similar phrase in v. 82.

¹⁶⁰ tn Heb “and for the word of your faithfulness.”

¹⁶¹ tn Heb “do with your servant according to your loyal love.”

¹⁶² tn or “know.” The cohortative verbal form with vav (ו) conjunctive indicates purpose/result after the preceding imperative.

¹⁶³ tn “For this reason” connects logically with the statement made in v. 126. Because the judgment the psalmist fears (see vv. 119-120) is imminent, he remains loyal to God’s law.

¹⁶⁴ tn Heb “for this reason all the precepts of everything I regard as right.” The phrase “precepts of everything” is odd. It is preferable to take the kaf (כ) on כֹּל (kol, “everything) with the preceding form as a pronominal suffix, “your precepts,” and the lamed (ל) with the following verb as an emphatic particle. See L. C. Allen, Psalms 101-150 (WBC), 138.

¹⁶⁵ tn Heb “every false path.”

¹⁶⁶ tn Heb “the doorway of your words gives light.” God’s “words” refer here to the instructions in his law (see vv. 9, 57).

¹⁶⁷ tn Heb “it [i.e., the doorway] gives.”

¹⁶⁸ tn Or “the [morally] naive,” that is, the one who is young and still in the process of learning right from wrong and distinguishing wisdom from folly. See Pss 19:7; 116:6.

¹⁶⁹ tn The verb occurs only here in the OT.

¹⁷⁰ tn Heb “according to custom toward the lovers of your name.” The “lovers of” God’s “name” are the Lord’s loyal followers. See Pss 5:11; 69:36; Isa 56:6.

¹⁷¹ tn God’s “word” refers here to his law (see v. 11).

¹⁷² tn Or “redeem me.”

¹⁷³ tn The cohortative verbal form with vav (ו) conjunctive indicates purpose/result after the preceding imperative.

¹⁷⁴ tn Heb “cause your face to shine.”

¹⁷⁵ tn Heb “[with] flowing streams my eyes go down.”

¹⁷⁶ tn Heb “they”; even though somewhat generic, the referent (people) has been specified in the translation for clarity.

¹⁷⁷ tn Heb “you commanded [in] justice your rules.”

¹⁷⁸ tn or “zeal.”

¹⁷⁹ tn Heb “destroys,” in a hyperbolic sense.

¹⁸⁰ tn Heb “your words.”

¹⁸¹ tn Heb “your justice [is] justice forever.”

¹⁸² tn Or “truth.”

¹⁸³ tn Heb “find.”

¹⁸⁴ tn Heb “just are your rules forever.”

¹⁸⁵ tn The cohortative verbal form with vav (ו) conjunctive indicates purpose/result after the preceding imperative.