2 Kings 13:1-25 
Context13:1 In the twenty-third year of the reign of Judah’s King Joash son of Ahaziah, Jehu’s son Jehoahaz became king over Israel. He reigned in Samaria 1 for seventeen years. 13:2 He did evil in the sight of 2 the Lord. He continued in 3 the sinful ways of Jeroboam son of Nebat who had encouraged Israel to sin; he did not repudiate those sins. 4 13:3 The Lord was furious with 5 Israel and handed them over to 6 King Hazael of Syria and to Hazael’s son Ben Hadad for many years. 7
13:4 Jehoahaz asked for the Lord’s mercy 8 and the Lord responded favorably, 9 for he saw that Israel was oppressed by the king of Syria. 10 13:5 The Lord provided a deliverer 11 for Israel and they were freed from Syria’s power. 12 The Israelites once more lived in security. 13 13:6 But they did not repudiate 14 the sinful ways of the family 15 of Jeroboam, who encouraged Israel to sin; they continued in those sins. 16 There was even an Asherah pole 17 standing in Samaria. 13:7 Jehoahaz had no army left 18 except for fifty horsemen, ten chariots, and 10,000 foot soldiers. The king of Syria had destroyed his troops 19 and trampled on them like dust. 20
13:8 The rest of the events of Jehoahaz’s reign, including all his accomplishments and successes, are recorded in the scroll called the Annals of the Kings of Israel. 21 13:9 Jehoahaz passed away 22 and was buried 23 in Samaria. His son Joash replaced him as king.
13:10 In the thirty-seventh year of King Joash’s reign over Judah, Jehoahaz’s son Jehoash became king over Israel. He reigned in Samaria 24 for sixteen years. 13:11 He did evil in the sight of 25 the Lord. He did not repudiate 26 the sinful ways of Jeroboam son of Nebat who encouraged Israel to sin; he continued in those sins. 27 13:12 The rest of the events of Joash’s 28 reign, including all his accomplishments and his successful war with King Amaziah of Judah, are recorded in the scroll called the Annals of the Kings of Israel. 29 13:13 Joash passed away 30 and Jeroboam succeeded him on the throne. 31 Joash was buried in Samaria with the kings of Israel.
13:14 Now Elisha had a terminal illness. 32 King Joash of Israel went down to visit him. 33 He wept before him and said, “My father, my father! The chariot 34 and horsemen of Israel!” 35 13:15 Elisha told him, “Take a bow and some arrows,” and he did so. 36 13:16 Then Elisha 37 told the king of Israel, “Aim the bow.” 38 He did so, 39 and Elisha placed his hands on the king’s hands. 13:17 Elisha 40 said, “Open the east window,” and he did so. 41 Elisha said, “Shoot!” and
he did so. 42 Elisha 43 said, “This arrow symbolizes the victory the Lord will give you over Syria. 44 You will annihilate Syria in Aphek!” 45 13:18 Then Elisha 46 said, “Take the arrows,” and he did so. 47 He told the king of Israel, “Strike the ground!” He struck the ground three times and stopped. 13:19 The prophet 48 got angry at him and said, “If you had struck the ground five or six times, you would have annihilated Syria! 49 But now, you will defeat Syria only three times.”
13:20 Elisha died and was buried. 50 Moabite raiding parties invaded 51 the land at the beginning of the year. 52 13:21 One day some men 53 were burying a man when they spotted 54 a raiding party. So they threw the dead man 55 into Elisha’s tomb. When the body 56 touched Elisha’s bones, the dead man 57 came to life and stood on his feet.
13:22 Now King Hazael of Syria oppressed Israel throughout Jehoahaz’s reign. 58 13:23 But the Lord had mercy on them and felt pity for them. 59 He extended his favor to them 60 because of the promise he had made 61 to Abraham, Isaac, and Jacob. He has been unwilling to destroy them or remove them from his presence to this very day. 62 13:24 When King Hazael of Syria died, his son Ben Hadad replaced him as king. 13:25 Jehoahaz’s son Jehoash took back from 63 Ben Hadad son of Hazael the cities that he had taken from his father Jehoahaz in war. Joash defeated him three times and recovered the Israelite cities.
2 Timothy 3:1-17
Context3:1 But understand this, that in the last days difficult 64 times will come. 3:2 For people 65 will be lovers of themselves, 66 lovers of money, boastful, arrogant, blasphemers, disobedient to parents, ungrateful, unholy, 3:3 unloving, irreconcilable, slanderers, without self-control, savage, opposed to what is good, 3:4 treacherous, reckless, conceited, loving pleasure rather than loving God. 3:5 They will maintain the outward appearance 67 of religion but will have repudiated its power. So avoid people like these. 68 3:6 For some of these insinuate themselves 69 into households and captivate weak women 70 who are overwhelmed with sins and led along by various passions. 3:7 Such women are always seeking instruction, 71 yet never able to arrive at a knowledge of the truth. 3:8 And just as Jannes and Jambres 72 opposed Moses, so these people – who have warped minds and are disqualified in the faith 73 – also oppose the truth. 3:9 But they will not go much further, 74 for their foolishness will be obvious to everyone, just like it was with Jannes and Jambres. 75
3:10 You, however, 76 have followed my teaching, my 77 way of life, my purpose, my faith, my patience, my love, my endurance, 3:11 as well as the persecutions and sufferings 78 that happened to me in Antioch, 79 in Iconium, and in Lystra. 80 I endured these persecutions and the Lord delivered me from them all. 3:12 Now in fact all who want to live godly lives in Christ Jesus will be persecuted. 3:13 But evil people and charlatans will go from bad to worse, 81 deceiving others and being deceived themselves. 82 3:14 You, however, must continue 83 in the things you have learned and are confident about. You know 84 who taught you 85 3:15 and how from infancy you have known the holy writings, which are able to give you wisdom for salvation through faith in Christ Jesus. 3:16 Every scripture 86 is inspired by God 87 and useful for teaching, for reproof, 88 for correction, and for training in righteousness, 3:17 that the person dedicated to God 89 may be capable 90 and equipped for every good work.
Hosea 5:1--6:11
Context5:1 Hear this, you priests!
Pay attention, you Israelites! 91
For judgment is about to overtake you! 94
For you were like a trap 95 to Mizpah, 96
like a net 97 spread out to catch Tabor. 98
5:2 Those who revolt are knee-deep in slaughter, 99
but I will discipline them all. 100
5:3 I know Ephraim all too well; 101
the evil of 102 Israel is not hidden from me.
For you have engaged in prostitution, O Ephraim;
Israel has defiled itself. 103
5:4 Their wicked deeds do not allow them to return to their God;
because a spirit of idolatry 104 controls their heart, 105
and they do not acknowledge the Lord.
5:5 The arrogance of Israel testifies against it;
Israel and Ephraim will be overthrown 106 because 107 of their iniquity.
Even Judah will be brought down 108 with them.
5:6 Although they bring their flocks and herds 109
to seek 110 the favor of the Lord, 111
They will not find him –
he has withdrawn himself from them!
5:7 They have committed treason 112 against the Lord,
because they bore illegitimate children.
Soon 113 the new moon festival will devour them and their fields.
5:8 Blow the ram’s horn in Gibeah!
Sound the trumpet in Ramah!
Sound the alarm in Beth Aven! 114
Tremble in fear, 115 O Benjamin!
5:9 Ephraim will be ruined in the day of judgment! 116
What I am declaring 117 to the tribes of Israel will certainly take place! 118
5:10 The princes of Judah are like those who move boundary markers.
I will pour out my rage on them like a torrential flood! 119
5:11 Ephraim will be oppressed, 120 crushed 121 under judgment, 122
because he was determined to pursue worthless idols. 123
5:12 I will be like a moth to Ephraim,
like wood rot 124 to the house of Judah.
5:13 When Ephraim saw 125 his sickness
and Judah saw his wound,
then Ephraim turned 126 to Assyria,
and begged 127 its great king 128 for help.
But he will not be able to heal you!
He cannot cure your wound! 129
5:14 I will be like a lion to Ephraim,
like a young lion to the house of Judah.
I myself will tear them to pieces,
then I will carry them off, and no one will be able to rescue them!
5:15 Then I will return again to my lair
until they have suffered their punishment. 130
Then they will seek me; 131
in their distress they will earnestly seek me.
6:1 “Come on! Let’s return to the Lord!
He himself has torn us to pieces,
but he will heal us!
He has injured 132 us,
but he will bandage our wounds!
6:2 He will restore 133 us in a very short time; 134
he will heal us in a little while, 135
so that we may live in his presence.
6:3 So let us acknowledge him! 136
Let us seek 137 to acknowledge 138 the Lord!
He will come to our rescue as certainly as the appearance of the dawn,
as certainly as the winter rain comes,
as certainly as the spring rain that waters the land.”
6:4 What am I going to do with you, O Ephraim?
What am I going to do with you, O Judah?
For 139 your faithfulness is as fleeting as the morning mist; 140
it disappears as quickly as dawn’s dew! 141
6:5 Therefore, I will certainly cut 142 you into pieces at the hands of the prophets; 143
I will certainly kill you 144 in fulfillment of my oracles of judgment; 145
for 146 my judgment 147 will come forth like the light of the dawn. 148
6:6 For I delight in faithfulness, not simply in sacrifice;
I delight 149 in acknowledging God, not simply in whole burnt offerings. 150
6:7 At Adam 151 they broke 152 the covenant;
Oh how 153 they were unfaithful 154 to me!
6:8 Gilead is a city full of evildoers; 155
its streets are stained with bloody footprints! 156
6:9 The company of priests is like a gang of robbers,
lying in ambush to pounce on a victim.
They commit murder on the road to Shechem;
they have done heinous crimes!
6:10 I have seen a disgusting thing in the temple of Israel:
there Ephraim practices temple prostitution
and Judah defiles itself.
6:11 I have appointed a time to reap judgment 157 for you also, O Judah!
Whenever I want to restore the fortunes of my people, 158
Psalms 119:145-176
Contextק (Qof)
119:145 I cried out with all my heart, “Answer me, O Lord!
I will observe your statutes.”
119:146 I cried out to you, “Deliver me,
so that I can keep 159 your rules.”
119:147 I am up before dawn crying for help.
I find hope in your word.
119:148 My eyes anticipate the nighttime hours,
so that I can meditate on your word.
119:149 Listen to me 160 because of 161 your loyal love!
O Lord, revive me, as you typically do! 162
119:150 Those who are eager to do 163 wrong draw near;
they are far from your law.
119:151 You are near, O Lord,
and all your commands are reliable. 164
119:152 I learned long ago that
you ordained your rules to last. 165
ר (Resh)
119:153 See my pain and rescue me!
For I do not forget your law.
119:154 Fight for me 166 and defend me! 167
Revive me with your word!
119:155 The wicked have no chance for deliverance, 168
for they do not seek your statutes.
119:156 Your compassion is great, O Lord.
Revive me, as you typically do! 169
119:157 The enemies who chase me are numerous. 170
Yet I do not turn aside from your rules.
119:158 I take note of the treacherous and despise them,
because they do not keep your instructions. 171
119:159 See how I love your precepts!
O Lord, revive me with your loyal love!
119:160 Your instructions are totally reliable;
all your just regulations endure. 172
שׂ/שׁ (Sin/Shin)
119:161 Rulers pursue me for no reason,
yet I am more afraid of disobeying your instructions. 173
119:162 I rejoice in your instructions,
like one who finds much plunder. 174
119:163 I hate and despise deceit;
I love your law.
119:164 Seven 175 times a day I praise you
because of your just regulations.
119:165 Those who love your law are completely secure; 176
nothing causes them to stumble. 177
119:166 I hope for your deliverance, O Lord,
and I obey 178 your commands.
119:167 I keep your rules;
I love them greatly.
119:168 I keep your precepts and rules,
for you are aware of everything I do. 179
ת (Tav)
119:169 Listen to my cry for help, 180 O Lord!
Give me insight by your word!
119:170 Listen to my appeal for mercy! 181
Deliver me, as you promised. 182
119:171 May praise flow freely from my lips,
for you teach me your statutes.
119:172 May my tongue sing about your instructions, 183
for all your commands are just.
119:173 May your hand help me,
for I choose to obey 184 your precepts.
119:174 I long for your deliverance, O Lord;
I find delight in your law.
119:175 May I 185 live and praise you!
May your regulations help me! 186
119:176 I have wandered off like a lost sheep. 187
Come looking for your servant,
for I do not forget your commands.
1 map For location see Map2 B1; Map4 D3; Map5 E2; Map6 A4; Map7 C1.
2 tn Heb “in the eyes of.”
3 tn Heb “walked after.”
4 tn Heb “he did not turn aside from it.”
5 tn Heb “and the anger of the
6 tn Heb “he gave them into the hand of.”
7 tn Heb “all the days.”
8 tn Heb “appeased the face of the
9 tn Heb “and the
10 tn Heb “for he saw the oppression of Israel, for the king of Syria oppressed them.”
11 sn The identity of this unnamed “deliverer” is debated. For options see M. Cogan and H. Tadmor, II Kings (AB), 143.
12 tn Heb “and they went from under the hand of Syria.”
13 tn Heb “and the sons of Israel lived in their tents as before.”
14 tn Heb “they did not turn away from.”
15 tn Heb “house.”
16 tc Heb “in it he walked.” The singular verb (הָלַךְ, halakh) is probably due to an error of haplography and should be emended to the plural (הָלְכּוּ, halÿku). Note that a vav immediately follows (on the form וְגַם, vÿgam).
17 tn Or “an image of Asherah”; ASV, NASB “the Asherah”; NCV “the Asherah idol.”
sn Asherah was a leading deity of the Canaanite pantheon, wife/sister of El and goddess of fertility. She was commonly worshiped at shrines in or near groves of evergreen trees, or, failing that, at places marked by wooden poles. These were to be burned or cut down (Deut 12:3; 16:21; Judg 6:25, 28, 30; 2 Kgs 18:4).
18 tn Heb “Indeed he did not leave to Jehoahaz people.” The identity of the subject is uncertain, but the king of Syria, mentioned later in the verse, is a likely candidate.
19 tn Heb “them,” i.e., the remainder of this troops.
20 tn Heb “and made them like dust for trampling.”
21 tn Heb “As for the rest of the events of Jehoahaz, and all which he did and his strength, are they not written on the scroll of the events of the days of the kings of Israel?”
22 tn Heb “lay down with his fathers.”
23 tn Heb “and they buried him.”
24 map For location see Map2 B1; Map4 D3; Map5 E2; Map6 A4; Map7 C1.
25 tn Heb “in the eyes of.”
26 tn Heb “turn away from all.”
27 tn Heb “in it he walked.”
28 sn Jehoash and Joash are alternate forms of the same name.
29 tn Heb “As for the rest of the events of Joash, and all which he did and his strength, [and] how he fought with Amaziah king of Judah, are they not written on the scroll of the events of the days of the kings of Israel?”
30 tn Heb “lay down with his fathers.”
31 tn Heb “sat on his throne.”
32 tn Heb “Now Elisha was ill with the illness by which he would die.”
33 tn Heb “went down to him.”
34 tn Though the noun is singular here, it may be collective, in which case it could be translated “chariots.”
35 sn By comparing Elisha to a one-man army, the king emphasizes the power of the prophetic word. See the note at 2:12.
36 tn Heb “and he took a bow and some arrows.”
37 tn Heb “he”; the referent (Elisha) has been specified in the translation for clarity.
38 tn Heb “Cause your hand to ride on the bow.”
39 tn Heb “and he caused his hand to ride.”
40 tn Heb “he”; the referent (Elisha) has been specified in the translation for clarity.
41 tn Heb “He opened [it].”
42 tn Heb “and he shot.”
43 tn Heb “he”; the referent (Elisha) has been specified in the translation for clarity.
44 tn Heb “The arrow of victory of the
45 tn Heb “you will strike down Syria in Aphek until destruction.”
46 tn Heb “he”; the referent (Elisha) has been specified in the translation for clarity.
47 tn Heb “and he took [them].”
48 tn Heb “man of God.”
49 tn Heb “[It was necessary] to strike five or six times, then you would strike down Syria until destruction.” On the syntax of the infinitive construct, see GKC 349 §114.k.
50 tn Heb “and they buried him.”
51 tn Heb “entered.”
52 tc The MT reading בָּא שָׁנָה (ba’ shanah), “it came, year,” should probably be emended to בְּבָּא הַשָּׁנָה (bÿba’ hashanah), “at the coming [i.e., ‘beginning’] of the year.” See M. Cogan and H. Tadmor, II Kings (AB), 148.
53 tn Heb “and it so happened [that] they.”
54 tn Heb “and look, they saw.”
55 tn Heb “the man”; the adjective “dead” has been supplied in the translation for clarity.
56 tn Heb “the man.”
57 tn Heb “he”; the referent (the dead man) has been specified in the translation for clarity. Otherwise the reader might think it was Elisha rather than the unnamed dead man who came back to life.
58 tn Heb “all the days of Jehoahaz.”
59 tn Or “showed them compassion.”
60 tn Heb “he turned to them.”
61 tn Heb “because of his covenant with.”
62 tn Heb “until now.”
63 tn Heb “from the hand of.”
64 tn Or perhaps, “dangerous,” “fierce.”
65 tn Grk “men”; but here ἄνθρωποι (anqrwpoi) is generic, referring to both men and women.
66 tn Or “self-centered.” The first two traits in 2 Tim 3:2 and the last two in 3:4 are Greek words beginning with the root “lovers of,” and so bracket the list at beginning and end.
67 tn Or “form.”
sn Outward appearance. Paul’s contrast with power in 3:5b shows that he regards this “form” to be outward, one of appearance rather than reality (cf. 1 Cor 4:19-20; 1 Thess 1:5).
68 tn Grk “and avoid these,” with the word “people” implied.
69 tn Grk “For from these are those who sneak.”
70 tn Or “silly women.”
71 tn Grk “always learning,” continuing the description of the women from v. 6. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
72 sn Jannes and Jambres were the traditional names of two of Pharaoh’s magicians who opposed Moses at the time of the Exodus.
73 tn Grk “disapproved concerning the faith.”
74 tn Grk “for they will not progress any more.”
75 tn Grk “as theirs came to be,” referring to the foolishness of Jannes and Jambres. The referent of “theirs” (Jannes and Jambres) has been specified in the translation for clarity.
76 sn There is a strong emphasis on the pronoun you in contrast to the people described in vv. 2-9.
77 tn The possessive “my” occurs only at the beginning of the list but is positioned in Greek to apply to each of the words in the series.
78 tn Grk “persecutions, sufferings,” as a continuation of the series from v. 10.
79 map For location see JP1 E2; JP2 E2; JP3 E2; JP4 E2.
80 sn In Antioch, in Iconium, and in Lystra. See Acts 13-14 for the account of these persecutions.
map For location see JP1 E2; JP2 E2; JP3 E2
81 tn Grk “will advance to the worse.”
82 tn Grk “deceiving and being deceived.”
83 tn Grk “but you, continue,” a command.
84 tn Grk “knowing,” giving the reasons for continuing as v. 14 calls for.
85 tn Grk “those from whom you learned.”
86 tn Or “All scripture.”
sn There is very little difference in sense between every scripture (emphasizing the individual portions) and “all scripture” (emphasizing the composite whole). The former option is preferred, because it fits the normal use of the word “all/every” in Greek (πᾶς, pas) as well as Paul’s normal sense for the word “scripture” in the singular without the article, as here. So every scripture means “every individual portion of scripture.”
87 sn Inspired by God. Some have connected this adjective in a different way and translated it as “every inspired scripture is also useful.” But this violates the parallelism of the two adjectives in the sentence, and the arrangement of words makes clear that both should be taken as predicate adjectives: “every scripture is inspired…and useful.”
88 tn Or “rebuke,” “censure.” The Greek word implies exposing someone’s sin in order to bring correction.
89 tn Grk “the man of God,” but ἄνθρωπος (anqrwpos) is most likely used here in a generic sense, referring to both men and women.
90 tn This word is positioned for special emphasis; it carries the sense of “complete, competent, able to meet all demands.”
91 tn Heb “O house of Israel” (so NAB, NASB, NRSV); NLT “all of Israel’s leaders.”
92 tn Heb “Use the ear”; ASV “give ear.”
93 tn Heb “O house of the king” (so KJV); NIV “O royal house.”
94 tn Heb “for the judgment is to you”; or “For this accusation is against you.” Cf. NIV “This judgment is against you.”
95 sn The noun פַּח (pakh, “trap”) is used (1) literally of a bird-trap, used in similes and metaphors (Amos 3:5; Prov 7:23; Eccl 9:12), and (2) figuratively to refer to (a) calamities and plots (Job 18:9; 22:10; Pss 91:3; 119:110; 124:7; 140:6; 141:9; 142:4; Prov 22:5; Isa 24:17-18; Jer 18:22; 48:43-44; Hos 9:8) and (b) a source of calamity (Josh 23:13; Pss 11:6; 69:23; Isa 8:14; Hos 5:1; BDB 809 s.v. פַּח).
96 tn Heb “you were a trap to Mizpah.”
97 sn The noun רֶשֶׁת (reshet, “net”) is used (1) literally of a net used to catch birds (Prov 1:17) and (2) in figurative descriptions of the wicked plotting to ensnare their victims (Prov 29:5; Pss 9:16; 10:9; 25:15; 31:5; 35:7; 57:7; 140:6; Job 18:8; BDB 440 s.v. רֶשֶׁת).
98 tn Heb “and a net spread out over Tabor.”
99 tc The MT reads וְשַׁחֲטָה שֵׂטִים הֶעְמִיקוּ (vÿshakhatah setim he’miqu): “and rebels have made deep the slaughter.” The BHS editors propose ושַׁחַת הַשִּׁטִּים הֶעְמִיקוּ (vÿshakhat hashittim he’miqu): “they have made the pit of Shittim [place of idolatry] deep” (cf. NRSV, TEV, NLT; see BDB 1006 s.v. שַׁחֲטָּה). This involves: (1) phonological confusion between the similar sounding consonants ת (tav) and ט (tet), (2) redivision of words to take ה (hey) as the article with הַשִּׁטִּים rather than feminine noun ending of וְשַׁחֲטָה, and (3) revocalization of הַשִּׁטִּים with the two daghesh fortes. Retaining the reading of the MT is preferable here.
tn Heb “and those who revolt have gone deep into slaughter” (similar KJV, NIV); NASB “deep in depravity.”
100 tn Heb “but I am discipline to all of them”; ASV “but I am a rebuker of them all.”
101 tn The phrase “all too well” does not appear in the Hebrew text, but is supplied in the translation for clarity and stylistic reasons.
102 tn The phrase “the evil of” does not appear in the Hebrew text here, but is implied by the metonymical (cause-effect) use of the term “Israel.” It is supplied in the translation for the sake of clarity. Cf. NCV “what they have done is not hidden from me.”
103 tn Or “Israel has become corrupt”; NCV “has made itself unclean”; TEV “are unfit to worship me.”
104 tn Heb “a spirit of harlotries”; NIV “a spirit of prostitution”; TEV “Idolatry has a powerful hold on them.” However, CEV takes this literally: “your constant craving for sex keeps you from knowing me.”
105 tn Heb “is in their heart” (so NIV); NASB, NRSV “is within them.”
106 tn Heb “will stumble” (so NCV, NLT). The verb כָּשַׁל (kashal, “to stumble; to stagger; to totter”) is used figuratively to describe distress (Isa 59:10; Ps 107:12), the debilitating effects of misfortune and calamity (Isa 5:27), and toil in exile (Lam 5:13). It is often used figuratively to describe the overthrow of a people or nation through divine judgment (Isa 8:15; Jer 6:21; 50:32; Hos 4:5; 5:5; 14:2). The Niphal stem used here is also frequently used in reference to divine judgment: “be overthrown,” of nations, armies (Jer 6:15; 8:12; Dan 11:19, 33, 34, 41; BDB 505 s.v. כָּשַׁל 1.b). This figurative use of כָּשַׁל is often used in collocation with נָפַל (nafal, “to fall”; Isa 3:8; 31:3; 8:15; Jer 6:15; Dan 11:19).
107 tn Or “in” (so NAB, NIV, NRSV).
108 tn Heb “will stumble” (so NCV). The term כָּשַׁל (kashal) appeared in the preceding line (Niphal “be overthrown”) and now appears here (Qal “will stumble”). The repetition of כָּשַׁל emphasizes that a similar fate will befall Judah because it failed to learn its lesson from God’s judgment on Israel. The verb כָּשַׁל (“to stumble”) does not describe the moral stumbling of Judah, but the effect of God’s judgment (Isa 8:15; Jer 6:21; 50:32; Hos 4:5; 5:5; 14:2), and the toil of exile (Lam 5:13).
109 sn The terms flocks and herds are used figuratively for animal sacrifices (metonymy of association). Hosea describes the futility of seeking God’s favor with mere ritual sacrifice without the prerequisite moral obedience (e.g., 1 Sam 15:24; Ps 50:6-8; 51:17-18; Isa 1:12; Mic 6:6-8).
110 tn Heb “they go out to seek the
111 tn Heb “the
112 tn Heb “dealt treacherously against” (so KJV, NASB); NRSV “dealt faithlessly”; NLT “betrayed the honor of.”
113 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).
114 sn See the note on the place name Beth Aven in 4:15.
115 tc The MT reads the anomalous אַחֲרֶיךָ בִּנְיָמִין (’akharekha binyamin, “behind you, O Benjamin”), a reading followed by many English versions. The LXX reads ἐξέστη (exesth) which might reflect an alternate textual tradition of הַחֲרִדוּ בִּנְיָמִין (hakharidu binyamin, “Tremble in fear, O Benjamin”); the verb form would be a Hiphil imperative 2nd person masculine plural from חָרַד (kharad, “to tremble, be terrified”; BDB 353 s.v. חָרַד). For discussion of this textual problem, see D. Barthélemy, ed., Preliminary and Interim Report on the Hebrew Old Testament Text Project, 5:236.
116 tn Heb “day of rebuke” (so KJV, NASB); NCV, NRSV, TEV, NLT “day of punishment.”
117 tn The verb הוֹדַעְתִּי (hoda’ti, Hiphil perfect 1st person common singular from יָדַע, yada’; Qal “to know,” Hiphil “to make known, declare”) here functions as (1) an instantaneous perfect, representing an action being performed at the same instant that the speaker utters the statement (e.g., Gen 14:22; Deut 8:19; 26:3; 2 Sam 17:11; 19:30; Ps 143:6); or (2) an epistolary perfect, representing a situation in past time from the viewpoint of the recipient of the message but in present time from the viewpoint of the writer (e.g., 1 Kgs 15:19; 2 Chr 2:12). For functions of the perfect tense (suffix-conjugation), see IBHS 486-90 §30.5.1.
118 tn The substantival use of the Niphal participle נֶאֱמָנָה (ne’emanah, “that which is sure”) refers to an event that will occur in the future (BDB 52 s.v. אָמַן 2).
119 tn Heb “like water” (so KJV, NAB, NRSV); NLT “like a waterfall.” The term מַיִם (mayim, “water”) often refers to literal flood waters (Gen 7:7, 10; 8:3, 7-9; Isa 54:9) and figuratively describes the
120 tn The verb עָשַׁק (’ashaq, “to oppress”) may refer to (1) oppressing the poor and defenseless (BDB 798 s.v. עָשַׁק 1), or more likely to (2) oppression of one nation by another as the judgment of God (Deut 28:29, 33; 1 Chr 16:21; Pss 105:14; 119:121, 122; Isa 52:4; Jer 50:33; Hos 5:11; BDB 798 s.v. 2). The Qal passive participles עָשׁוּק (’ashuq, “oppressed”) and רְצוּץ (rÿtsuts, “crushed”) might refer to a present situation (so KJV, RSV, NASB, NIV, NRSV); however, the context suggests that they refer to a future situation (so NLT). When a participle is used in reference to the future, it often denotes an imminent future situation and may be rendered, “about to” (e.g., Gen 6:17; 15:14; 20:3; 37:30; 41:25; 49:29; Exod 9:17-18; Deut 28:31; 1 Sam 3:11; 1 Kgs 2:2; 20:22; 2 Kgs 7:2). For functions of the participle, see IBHS 627-28 §37.6f.
121 sn The term רְצוּץ (rÿtsuts, “crushed”) is a metaphor for weakness (e.g., 2 Kgs 18:21; Isa 36:6; 42:3) and oppression (e.g., Deut 28:33; 1 Sam 12:3, 4; Amos 4:1; Isa 58:6). Here it is used as a figure to describe the devastating effects of the
122 tn Heb “crushed of judgment” (רְצוּץ מִשְׁפָּט, rÿtsuts mishpat). The second term is a genitive of cause (“crushed because of judgment” or “crushed under judgment”) rather than respect (“crushed in judgment,” as in many English versions).
123 tn The meaning of the Hebrew term translated “worthless idols” is uncertain; cf. KJV “the commandment”; NASB “man’s command”; NAB “filth”; NRSV “vanity.”
124 tn The noun רָקָב (raqav, “rottenness, decay”) refers to wood rot caused by the ravages of worms (BDB 955 s.v. רָקָב); cf. NLT “dry rot.” The related noun רִקָּבוֹן (riqqavon) refers to “rotten wood” (Job 41:27).
125 tn Hosea employs three preterites (vayyiqtol forms) in verse 13a-b to describe a past-time situation.
126 tn Heb “went to” (so NAB, NRSV, TEV); CEV “asked help from.”
127 tn Heb “sent to” (so KJV, NIV, NRSV).
128 tc The MT reads מֶלֶךְ יָרֵב (melekh yarev, “a contentious king”). This is translated as a proper name (“king Jareb”) by KJV, ASV, NASB. However, the stative adjective יָרֵב (“contentious”) is somewhat awkward. The words should be redivided as an archaic genitive-construct מַלְכִּי רָב (malki rav, “great king”; cf. NAB, NIV, NRSV, NLT) which preserves the old genitive hireq yod ending. This is the equivalent of the Assyrian royal epithet sarru rabbu (“the great king”). See also the tc note on the same phrase in 10:6.
129 tn Heb “your wound will not depart from you.”
sn Hosea personifies Ephraim’s “wound” as if it could depart from the sickly Ephraim (see the formal equivalent rendering in the preceding tn). Ephraim’s sinful action in relying upon an Assyrian treaty for protection will not dispense with its problems.
130 tn The verb יֶאְשְׁמוּ (ye’shÿmu, Qal imperfect 3rd person masculine plural from אָשַׁם, ’asham, “to be guilty”) means “to bear their punishment” (Ps 34:22-23; Prov 30:10; Isa 24:6; Jer 2:3; Hos 5:15; 10:2; 14:1; Zech 11:5; Ezek 6:6; BDB 79 s.v. אָשַׁם 3). Many English versions translate this as “admit their guilt” (NIV, NLT) or “acknowledge their guilt” (NASB, NRSV), but cf. NAB “pay for their guilt” and TEV “have suffered enough for their sins.”
131 tn Heb “seek my face” (so KJV, NASB, NIV, NRSV); NAB “seek my presence.”
132 tn “has struck”; NRSV “struck down.”
133 tn The Piel of חָיָה (khayah) may mean: (1) to keep/preserve persons alive from the threat of premature death (1 Kgs 20:31; Ezek 13:18; 18:27); (2) to restore the dead to physical life (Deut 32:39; 1 Sam 2:6; cf. NCV “will put new life in us”); or (3) to restore the dying back to life from the threat of death (Ps 71:20; BDB 311 s.v. חָיָה).
134 tn Heb “after two days” (so KJV, NIV, NRSV). The expression “after two days” is an idiom meaning “after a short time” (see, e.g., Judg 11:4; BDB 399 s.v. יוֹם 5.a).
135 tn Heb “on the third day” (so NASB, NIV, NRSV), which parallels “after two days” and means “in a little while.” The “2-3” sequence is an example of graded numerical parallelism (Prov 30:15-16, 18-19, 21-23, 24-28, 29-31). This expresses the unrepentant overconfidence of Israel that the
136 tn The object (“him”) is omitted in the Hebrew text, but supplied in the translation for clarity.
137 tn Heb “let us pursue in order to know.” The Hebrew term רָדַף (radaf, “to pursue”) is used figuratively: “to aim to secure” (BDB 923 s.v. רָדַף 2). It describes the pursuit of a moral goal: “Do not pervert justice…nor accept a bribe…pursue [רָדַף] justice” (Deut 16:20); “those who pursue [רָדַף] righteousness and who seek [בָּקַשׁ, baqash] the
138 tn The Hebrew infinitive construct with לְ (lamed) denotes purpose: “to know” (לָדַעַת, lada’at).
139 tn The vav prefixed to וְחַסְדְּכֶם (vÿkhasdÿkhem, “your faithfulness”) functions in an explanatory sense (“For”).
140 tn Heb “your faithfulness [so NCV; NASB “your loyalty”; NIV, NRSV, NLT “your love”] is like a morning cloud” (וְחַסְדְּכֶם כַּעֲנַן־בֹּקֶר, vÿkhasdÿkhem ka’anan-boqer).
sn The Hebrew poets and prophets frequently refer to the morning clouds as a simile for transitoriness (e.g., Job 7:9; Isa 44:22; Hos 6:4; 13:3; BDB 778 s.v. עָנָן 1.c). For discussion of this phenomena in Palestine, see Chaplin, PEQ (1883): 19.
141 tn Heb “the dew departing early” (BDB 1014 s.v. שָׁכַם); cf. NRSV “the dew that goes away early.” The Hiphil participle מַשְׁכִּים (mashkim) means “to depart early” (Gen 19:27; Josh 8:14; Judg 19:9). The idiom means “early morning” (1 Sam 17:16).
142 tn The two suffix conjugation verbs חָצַבְתִּי (khatsavti, Qal perfect 1st person common singular from חָצַב, khatsav, “to cut into pieces”) and הֲרַגְתִּים (haragtim, Qal perfect 1st person common singular + 3rd person masculine plural suffix from הָרַג, harag, “to kill”) are used in reference to future-time events. These are examples of the so-called “prophetic perfect” which emphasizes the certainty of the future event (e.g., Num 24:17; Josh 10:19; Isa 8:23; 9:1). For this function of the perfect, see IBHS 480-81 §30.1d. Most English versions, however, render these as past tenses.
143 tn Heb “by the prophets” (so KJV, NRSV). The prophets are pictured as the executioners of Israel and Judah because they announced their imminent destruction. The prophetic word was endowed with the power of fulfillment.
144 tn Heb “them.” The shift from the 2nd person masculine singular referents (“your” and “you”) in 6:4-5 to the 3rd person masculine plural referent (“them”) is an example of enallage, a poetic device used for emphasis.
145 tn Heb “with the words of my mouth” (so NIV); TEV “with my message of judgment and destruction.”
146 tn The disjunctive vav prefixed to the noun (וּמִשְׁפָּטֶיךָ, umishpatekha) has an explanatory function.
147 tc The MT reads וּמִשְׁפָּטֶיךָ אוֹר יֵצֵא (umishpatekha ’or yetse’, “and your judgments [are] a light [which] goes forth”) which is enigmatic and syntactically awkward (cf. KJV, NASB). The LXX reads καὶ τὸ κρίμα μου ὡς φώς (kai to krima mou {ws fos, “my judgment goes forth like light”) which reflects וּמִשְׁפָּטִי כָאוֹר יֵצֵא (umishpati kha’or yetse’, “my judgment goes forth like the light”) and posits only a simple misdivision of words. This is reflected in the Syriac Peshitta and Aramaic Targum and is followed by the present translation (so also NCV, NRSV). See D. Barthélemy, ed., Preliminary and Interim Report on the Hebrew Old Testament Text Project, 5:238.
148 tn The noun אוֹר (’or, “light”) is used here in reference to the morning light or dawn (e.g., Judg 16:2; 19:26; 1 Sam 14:36; 25:34, 36; 2 Sam 17:22; 23:4; 2 Kgs 7:9; Neh 8:3; Job 24:14; Prov 4:18; Mic 2:1; cf. CEV, NLT) rather than lightning (cf. NIV). This continues the early morning imagery used throughout 6:2-5.
sn In 6:3 unrepentant Israel uttered an over-confident boast that the
149 tn The phrase “I delight” does not appear in the Hebrew text a second time in this verse, but is implied from the parallelism in the preceding line.
150 sn Contrary to popular misunderstanding, Hosea does not reject animal sacrifice nor cultic ritual, and advocate instead obedience only. Rather, God does not delight in ritual sacrifice without the accompanying prerequisite moral obedience (1 Sam 15:22; Pss 40:6-8; 51:16-17; Prov 21:3; Isa 1:11-17; Jer 7:21-23; Hos 6:6; Mic 6:6-8). However, if prerequisite moral obedience is present, he delights in sacrificial worship as an outward expression (Ps 51:19). Presented by a repentant obedient worshiper, whole burnt offerings were “an aroma pleasing” to the
151 tn Or “Like Adam”; or “Like [sinful] men.” The MT reads כְּאָדָם (kÿ’adam, “like Adam” or “as [sinful] men”); however, the editors of BHS suggest this reflects an orthographic confusion of בְּאָדָם (bÿ’adam, “at Adam”), as suggested by the locative adverb שָׁם (sham, “there”) in the following line. However, שָׁם sometimes functions in a nonlocative sense similar to the deictic particle הִנֵּה (hinneh, “Behold!”). The singular noun אָדָם (’adam) has been taken in several different ways: (1) proper name: “like Adam” (כְּאָדָם), (2) collective singular: “like [sinful] men” (כְּאָדָם), (3) proper location: “at Adam,” referring to a city in the Jordan Valley (Josh 3:16), emending comparative כְּ (kaf) to locative בְּ (bet, “at”): “at Adam” (בְּאָדָם). BDB 9 s.v. אָדָם 2 suggests the collective sense, referring to sinful men (Num 5:6; 1 Kgs 8:46; 2 Chr 6:36; Jer 10:14; Job 31:33; Hos 6:7). The English versions are divided: KJV margin, ASV, RSV margin, NASB, NIV, TEV margin, NLT “like Adam”; RSV, NRSV, TEV “at Adam”; KJV “like men.”
152 tn The verb עָבַר (’avar) refers here to breaking a covenant and carries the nuance “to overstep, transgress” (BDB 717 s.v. עָבַר 1.i). Cf. NAB “violated”; NRSV “transgressed.”
153 tn The adverb שָׁם (sham) normally functions in a locative sense meaning “there” (BDB 1027 s.v. שָׁם). This is how it is translated by many English versions (e.g., KJV, NAB, NASB, NIV, NRSV). However, in poetry שָׁם sometimes functions in a nonlocative sense to introduce expressions of astonishment or when a scene is vividly visualized in the writer’s imagination (see BDB 1027 s.v. 1.a.β), or somewhat similar to the deictic particle הִנֵּה (hinneh, “Behold!”): “See [שָׁם] how the evildoers lie fallen!” (Ps 36:13); “Listen! The cry on the day of the
154 tn The verb בָּגַד (bagad, “to act treacherously”) is often used in reference to faithlessness in covenant relationships (BDB 93 s.v. בָּגַד).
155 tn The participle phrase פֹּעֲלֵי אָוֶן (po’ale ’aven, “workers of wickedness”) emphasizes continual (uninterrupted), habitual action. This particular use of the participle is an ironic play on the professional occupation function (see IBHS 615 §37.2c). In effect, the major “professional guild” in Gilead is evil-working; the people are producers of evil!
156 tn Heb “it is foot-tracked with blood”; NAB “tracked with (+ footprints of NLT) blood.”
157 tn Heb “a harvest is appointed for you also, O Judah” (similar ASV, NAB, NASB, NIV, NRSV).
158 tc In the verse divisions of the MT (Leningrad Codex and Aleppo Codex), this is the last line of 6:11. However, the BHK and BHS editors suggest that it belongs with the beginning of 7:1. The ancient versions (Greek, Syriac, Latin) all reflect textual traditions that connect it with 6:11. The English versions are divided: some connect it with 6:11 (KJV, NASB, NLT), while others connect it with 7:1 (RSV, NAB, NIV, NRSV, NJPS). The parallelism between this line and 7:1a favors connecting it with 7:1.
159 tn The cohortative verbal form with vav (ו) conjunctive indicates purpose/result after the preceding imperative.
160 tn Heb “my voice.”
161 tn Heb “according to.”
162 tn Heb “according to your custom.”
163 tn Heb “those who pursue.”
164 tn Or “truth.”
165 tn Heb “long ago I knew concerning your rules, that forever you established them.” See v. 89 for the same idea. The translation assumes that the preposition מִן (min) prefixed to “your rules” introduces the object of the verb יָדַע (yada’), as in 1 Sam 23:23. Another option is that the preposition indicates source, in which case one might translate, “Long ago I realized from your rules that forever you established them” (cf. NIV, NRSV).
166 tn Or “argue my case.”
167 tn Heb “and redeem me.” The verb “redeem” casts the
168 tn Heb “far from the wicked [is] deliverance.”
169 tn Heb “according to your customs.”
170 tn Heb “many [are] those who chase me and my enemies.”
171 tn Heb “your word.”
172 tn Heb “the head of your word is truth, and forever [is] all your just regulation.” The term “head” is used here of the “sum total” of God’s instructions.
173 tn Heb “and because of your instructions my heart trembles.” The psalmist’s healthy “fear” of the consequences of violating God’s instructions motivates him to obey them. See v. 120.
174 tn Heb “like one who finds great plunder.” See Judg 5:30. The image is that of a victorious warrior who finds a large amount of plunder on the field of battle.
175 tn The number “seven” is use rhetorically to suggest thoroughness.
176 tn Heb “great peace [is] to the lovers of your law.”
177 tn Heb “and there is no stumbling to them.”
178 tn Heb “do.”
179 tn Heb “for all my ways [are] before you.”
180 tn Heb “may my cry approach before you.”
181 tn Heb “may my appeal for mercy come before you.”
182 tn Heb “according to your speech.”
183 tn Heb “your word.”
184 tn The words “to obey” are not in the Hebrew text, but have been supplied in the translation for stylistic reasons and for clarity.
185 tn Heb “my life.”
186 tn God’s regulations will “help” the psalmist by giving him moral and ethical guidance.
187 tn Heb “I stray like a lost sheep.” It is possible that the point of the metaphor is vulnerability: The psalmist, who is threatened by his enemies, feels as vulnerable as a straying, lost sheep. This would not suggest, however, that he has wandered from God’s path (see the second half of the verse, as well as v. 110).
