¹ tn Heb “elders of the priests.”

² tn In the Hebrew text this verse begins with “they said to him.”

³ tn Or “rebuke,” “correction.”

⁴ tn Or “contempt.”

⁵ tn Heb “when sons come to the cervical opening and there is no strength to give birth.”

⁶ tn Heb “all the words of the chief adviser whom his master, the king of Assyria, sent to taunt the living God.”

⁷ tn Heb “and rebuke the words which the Lord your God hears.”

⁸ tn Heb “and lift up a prayer on behalf of the remnant that is found.”

⁹ tn Heb “by which the servants of the king of Assyria have insulted me.”

¹⁰ tn Heb “I will put in him a spirit.” The precise sense of רוּחַ (ruakh), “spirit,” is uncertain in this context. It may refer to a spiritual being who will take control of his mind (see 1 Kgs 22:19), or it could refer to a disposition of concern and fear. In either case the Lord’s sovereignty over the king is apparent.

¹¹ tn Heb “hear.”

¹² tn Heb “cause him to fall,” that is, “kill him.”

¹³ tn Heb “and the chief adviser returned and he found the king of Assyria fighting against Libnah, for he heard that he had departed from Lachish.”

¹⁴ tn Heb “he”; the referent (the king) has been specified in the translation for clarity.

¹⁵ tn Heb “heard concerning Tirhakah king of Cush, ‘Look, he has come out to fight with you.’”

¹⁶ tn Heb “will not be given.”

¹⁷ tn Heb “Look, you have heard what the kings of Assyria have done to all the lands, annihilating them.”

¹⁸ tn Heb “and will you be rescued?” The rhetorical question expects the answer, “No, of course not!”

¹⁹ tn Heb “Did the gods of the nations whom my fathers destroyed rescue them – Gozan and Haran, and Rezeph and the sons of Eden who are in Telassar?”

²⁰ sn Lair is a city located in northeastern Babylon. See M. Cogan and H. Tadmor, II Kings (AB), 235.

²¹ tc The MT has the plural, “letters,” but the final mem is probably dittographic (note the initial mem on the form that immediately follows). Some Greek and Aramaic witnesses have the singular.

²² tc The MT has the plural suffix, “them,” but this probably reflects a later harmonization to the preceding textual corruption (of “letter” to “letters”). The parallel passage in Isa 37:14 has the singular suffix.

²³ sn This refers to the cherub images that were above the ark of the covenant.

²⁴ tn Or “the heavens.”

²⁵ tn Heb “Hear the words of Sennacherib which he sent to taunt the living God.”

²⁶ tn Heb “and they put their gods in the fire.”

²⁷ tn Heb “so they destroyed them.”

²⁸ tn Heb “That which you prayed to me concerning Sennacherib king of Assyria I have heard.” The verb “I have heard” does not appear in the parallel passage in Isa 37:21, where אֲשֶׁר (’asher) probably has a causal sense, “because.”

²⁹ tn Heb “this is the word which the Lord has spoken about him.”

³⁰ sn Zion (Jerusalem) is pictured here as a young, vulnerable daughter whose purity is being threatened by the would-be Assyrian rapist. The personification hints at the reality which the young girls of the city would face if the Assyrians conquer it.

³¹ sn Shaking the head was a mocking gesture of derision.

³² tn Heb “have you raised a voice.”

³³ tn Heb “and lifted your eyes on high?”

³⁴ sn This divine title pictures the Lord as the sovereign king who rules over his covenant people and exercises moral authority over them.

³⁵ tn The word is אֲדֹנָי (’adonai), “lord,” but some Hebrew mss have יְהוָה (yehvah), “Lord.”

³⁶ tc The consonantal text (Kethib) has בְּרֶכֶב (bÿrekhev), but this must be dittographic (note the following רִכְבִּי [rikhbi], “my chariots”). The marginal reading (Qere) בְּרֹב (bÿrov), “with many,” is supported by many Hebrew mss and ancient versions, as well as the parallel passage in Isa 37:24.

³⁷ tn Heb “the lodging place of its extremity.”

³⁸ tn Heb “I dug and drank foreign waters.”

³⁹ tn Having quoted the Assyrian king’s arrogant words in vv. 23-24, the Lord now speaks to the king.

⁴⁰ tn Heb “Have you not heard?” The rhetorical question expresses the Lord’s amazement that anyone might be ignorant of what he is about to say.

⁴¹ tn Heb “formed.”

⁴² tn Heb “and it is to cause to crash into heaps of ruins fortified cities.” The subject of the third feminine singular verb תְּהִי (tÿhi) is the implied plan, referred to in the preceding lines with third feminine singular pronominal suffixes.

⁴³ tn Heb “short of hand.”

⁴⁴ tn Heb “they are plants in the field and green vegetation.” The metaphor emphasizes how short-lived these seemingly powerful cities really were. See Ps 90:5-6; Isa 40:6-8, 24.

⁴⁵ tn Heb “[they are] grass on the rooftops.” See the preceding note.

⁴⁶ tc The Hebrew text has “scorched before the standing grain” (perhaps meaning “before it reaches maturity”), but it is preferable to emend קָמָה (qamah), “standing grain,” to קָדִים (qadim), “east wind” (with the support of 1Q Isa^a in Isa 37:27).

⁴⁷ tc Heb “your going out and your coming in.” The MT also has here, “and how you have raged against me.” However, this line is probably dittographic (note the beginning of the next line).

⁴⁸ tc Heb “and your complacency comes up into my ears.” The parallelism is improved if שַׁאֲנַנְךְ (sha’anankh), “your complacency,” is emended to שַׁאֲוַנְךְ (sha’avankh), “your uproar.” See M. Cogan and H. Tadmor, II Kings (AB), 237-38.

⁴⁹ sn The word picture has a parallel in Assyrian sculpture. See M. Cogan and H. Tadmor, II Kings (AB), 238.

⁵⁰ tn At this point the word concerning the king of Assyria (vv. 21-28) ends and the Lord again directly addresses Hezekiah and the people (see v. 20).

⁵¹ tn Heb “and this is your sign.” In this case the אוֹת (’ot), “sign,” is a future confirmation of God’s intervention designated before the actual intervention takes place. For similar “signs” see Exod 3:12 and Isa 7:14-25.

⁵² sn This refers to crops that grew up on their own (that is, without cultivation) from the seed planted in past years.

⁵³ tn Heb “and in the second year.”

⁵⁴ tn The four plural imperatival verb forms in v. 29b are used rhetorically. The Lord commands the people to plant, harvest, etc. to emphasize the certainty of restored peace and prosperity. See IBHS 572 §34.4.c.

⁵⁵ tn Heb “The remnant of the house of Judah that is left will add roots below and produce fruit above.”

⁵⁶ tn Traditionally “the Lord of hosts.”

⁵⁷ tn Heb “the zeal of the Lord.” In this context the Lord’s “zeal” refers to his intense devotion to and love for his people which prompts him to protect and restore them. The Qere, along with many medieval Hebrew mss and the ancient versions, has “the zeal of the LORD of hosts” rather than “the zeal of the LORD” (Kethib). The translation follows the Qere here.

⁵⁸ tn Heb “there.”

⁵⁹ tn Heb “[with] a shield.” By metonymy the “shield” stands for the soldier who carries it.

⁶⁰ tn Heb “for my sake and for the sake of David my servant.”

⁶¹ tn This refers to the Israelites and/or the rest of the Assyrian army.

⁶² tn Heb “look, all of them were dead bodies.”

⁶³ tn Heb “and Sennacherib king of Assyria departed and went and returned and lived in Nineveh.”

⁶⁴ sn The assassination probably took place in 681 b.c.

⁶⁵ sn No such Mesopotamian god is presently known. Perhaps the name is a corruption of Nusku.

⁶⁶ tc Although “his sons” is absent in the Kethib, it is supported by the Qere, along with many medieval Hebrew mss and the ancient versions. Cf. Isa 37:38.

⁶⁷ sn Extra-biblical sources also mention the assassination of Sennacherib, though they refer to only one assassin. See M. Cogan and H. Tadmor, II Kings (AB), 239-40.

⁶⁸ tn Or “spoke formerly.”

⁶⁹ tn Or “parts.” The idea is that God’s previous revelation came in many parts and was therefore fragmentary or partial (L&N 63.19), in comparison with the final and complete revelation contained in God’s Son. However, some interpret πολυμερῶς (polumerw") in Heb 1:1 to mean “on many different occasions” and would thus translate “many times” (L&N 67.11). This is the option followed by the NIV: “at many times and in various ways.” Finally, this word is also understood to refer to the different manners in which something may be done, and would then be translated “in many different ways” (L&N 89.81). In this last case, the two words πολυμερῶς and πολυτρόπως (polutropw") mutually reinforce one another (“in many and various ways,” NRSV).

⁷⁰ tn These two phrases are emphasized in Greek by being placed at the beginning of the sentence and by alliteration.

⁷¹ tn Grk “to the fathers.”

⁷² tn The Greek puts an emphasis on the quality of God’s final revelation. As such, it is more than an indefinite notion (“a son”) though less than a definite one (“the son”), for this final revelation is not just through any son of God, nor is the emphasis specifically on the person himself. Rather, the focus here is on the nature of the vehicle of God’s revelation: He is no mere spokesman (or prophet) for God, nor is he merely a heavenly messenger (or angel); instead, this final revelation comes through one who is intimately acquainted with the heavenly Father in a way that only a family member could be. There is, however, no exact equivalent in English (“in son” is hardly good English style).

sn The phrase in a son is the fulcrum of Heb 1:1-4. It concludes the contrast of God’s old and new revelation and introduces a series of seven descriptions of the Son. These descriptions show why he is the ultimate revelation of God.

⁷³ tn Grk “the ages.” The temporal (ages) came to be used of the spatial (what exists in those time periods). See Heb 11:3 for the same usage.

⁷⁴ tn Grk “who being…and sustaining.” Heb 1:1-4 form one skillfully composed sentence in Greek, but it must be broken into shorter segments to correspond to contemporary English usage, which does not allow for sentences of this length and complexity.

⁷⁵ tn Grk “by the word of his power.”

⁷⁶ sn An allusion to Ps 110:1, quoted often in Hebrews.

⁷⁷ tn Grk “having become.” This is part of the same sentence that extends from v. 1 through v. 4 in the Greek text.

⁷⁸ tn Most modern English translations attempt to make the comparison somewhat smoother by treating “name” as if it were the subject of the second element: “as the name he has inherited is superior to theirs” (cf. NAB, NIV, NRSV, CEV). However, the Son is the subject of both the first and second elements: “he became so far better”; “he has inherited a name.” The present translation maintains this parallelism even though it results in a somewhat more awkward rendering.

sn This comparison is somewhat awkward to express in English, but it reflects an important element in the argument of Hebrews: the superiority of Jesus Christ.

⁷⁹ tn Grk “he”; the referent (God) has been specified in the translation for clarity.

⁸⁰ tn Grk “I have begotten you.”

sn A quotation from Ps 2:7.

⁸¹ tn Grk “And again,” quoting another OT passage.

⁸² tn The words “he says” are not in the Greek text but are supplied to make a complete English sentence. In the Greek text this is a continuation of the previous sentence, but English does not normally employ such long and complex sentences.

⁸³ tn Grk “I will be a father to him and he will be a son to me.”

sn A quotation from 2 Sam 7:14 (cf. 1 Chr 17:13).

⁸⁴ tn Or “And again when he brings.” The translation adopted in the text looks forward to Christ’s second coming to earth. Some take “again” to introduce the quotation (as in 1:5) and understand this as Christ’s first coming, but this view does not fit well with Heb 2:7. Others understand it as his exaltation/ascension to heaven, but this takes the phrase “into the world” in an unlikely way.

⁸⁵ sn A quotation combining themes from Deut 32:43 and Ps 97:7.

⁸⁶ sn The Greek correlative conjunctions μέν and δέ (men and de) emphasize the contrastive parallelism of vs. 7 (what God says about the angels) over against vv. 8-9 and vv. 10-12 (what God says about the son).

⁸⁷ tn Grk “He who makes.”

⁸⁸ sn A quotation from Ps 104:4.

⁸⁹ tn Or “to.”

⁹⁰ tn The verb “he says” (λέγει, legei) is implied from the λέγει of v. 7.

⁹¹ tn Or possibly, “Your throne is God forever and ever.” This translation is quite doubtful, however, since (1) in the context the Son is being contrasted to the angels and is presented as far better than they. The imagery of God being the Son’s throne would seem to be of God being his authority. If so, in what sense could this not be said of the angels? In what sense is the Son thus contrasted with the angels? (2) The μέν…δέ (men…de) construction that connects v. 7 with v. 8 clearly lays out this contrast: “On the one hand, he says of the angels…on the other hand, he says of the Son.” Thus, although it is grammatically possible that θεός (qeos) in v. 8 should be taken as a predicate nominative, the context and the correlative conjunctions are decidedly against it. Hebrews 1:8 is thus a strong affirmation of the deity of Christ.

⁹² tn Grk “the righteous scepter,” but used generically.

⁹³ sn God…has anointed you over your companions. God’s anointing gives the son a superior position and authority over his fellows.

⁹⁴ sn A quotation from Ps 45:6-7.

⁹⁵ sn You founded the earth…your years will never run out. In its original setting Ps 102:25-27 refers to the work of God in creation, but here in Hebrews 1:10-12 the writer employs it in reference to Christ, the Lord, making a strong argument for the essential deity of the Son.

⁹⁶ tc The words “like a garment” (ὡς ἱμάτιον, Jw" Jimation) are found in excellent and early mss (Ì⁴⁶ א A B D* 1739) though absent in a majority of witnesses (D¹ Ψ 0243 0278 33 1881 Ï lat sy bo). Although it is possible that longer reading was produced by overzealous scribes who wanted to underscore the frailty of creation, it is much more likely that the shorter reading was produced by scribes who wanted to conform the wording to that of Ps 102:26 (101:27 LXX), which here lacks the second “like a garment.” Both external and internal considerations decidedly favor the longer reading, and point to the author of Hebrews as the one underscoring the difference between the Son and creation.

sn The phrase like a garment here is not part of the original OT text (see tc note above); for this reason it has been printed in normal type.

⁹⁷ sn A quotation from Ps 102:25-27.

⁹⁸ sn The parallel phrases to which of the angels in vv. 5 and 13 show the unity of this series of quotations (vv. 5-14) in revealing the superiority of the Son over angels (v. 4).

⁹⁹ sn A quotation from Ps 110:1.

¹⁰⁰ tn Grk “sent for service for the sake of those.”

¹⁰¹ tn Heb “a treaty” (so NIV, NRSV); KJV, NASB “a covenant”; NAB “comes to terms.”

¹⁰² tn The phrase “as tribute” does not appear in the Hebrew text, but is supplied in the translation for clarity. Cf. NCV “send a gift of olive oil.”

¹⁰³ tn The noun רִיב (riv, “dispute”) 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. Cf. NLT “is bringing a lawsuit.”

¹⁰⁴ tn The verb שָׂרָה (sarah) means “to strive, contend” (HALOT 1354 s.v. שׂרה) or “persevere, persist” (BDB 975 s.v. שָׂרָה; see Gen 32:29). Almost all English versions render the verb here in terms of the former: NAB, NASB “contended”; NRSV “strove”; TEV, CEV “fought against.”

¹⁰⁵ tc The MT vocalizes the consonantal text וָיָּשַׂר (vayyasar, vav consecutive + Qal preterite 3rd person masculine singular from שׂוּר, sur, “to see”); however, parallelism with שָׂרַה (sarah, “he contended”) in 12:3 suggested that it be vocalized as ויּשׂר (vav consecutive + Qal preterite 3rd person masculine singular from שׂרה [“to strive, contend”]). The latter is followed by almost all English versions here.

¹⁰⁶ tn Heb “him”; the referent (God) has been specified in the translation for clarity.

¹⁰⁷ map For location see Map4 G4; Map5 C1; Map6 E3; Map7 D1; Map8 G3.

¹⁰⁸ tc The Leningrad Codex and the Allepo Codex both read 1st person common plural עִמָּנוּ (’immanu, “with us”). The LXX and Peshitta both reflect an alternate Hebrew Vorlage of 3rd person masculine singular עִמוֹ (’imo, “with him”). The BHS editors suggest emending the MT in favor of the Greek and Syriac. The internal evidence of 12:4-5 favors the 3rd person masculine singular reading. It is likely that the 1st person common plural ־נוּ reading on עִמָּנוּ arose due to a misunderstanding of the 3rd person masculine singular ־נוּ suffix on יִמְצָאֶנּוּ (yimtsa’ennu, “he found him”; Qal imperfect 3rd person masculine singular + 3rd person masculine singular suffix) which was probably misunderstood as the 1st person common plural suffix: “he found us.” Several English versions follow the LXX and Syriac: “there he spoke with him” (RSV, NAB, NEB, NIV, NJPS, TEV). Others follow the MT: “there he spoke with us” (KJV, NASB, CEV). The Hebrew University Old Testament Project, which tends to preserve the MT whenever possible, adopts the MT reading but gives it only a “C” rating. See D. Barthélemy, ed., Preliminary and Interim Report on the Hebrew Old Testament Text Project, 5:262-63.

¹⁰⁹ tn Heb “[is] his memorial name” (so ASV); TEV “the name by which he is to be worshipped.”

¹¹⁰ tn The verb תָשׁוּב (tashuv, Qal imperfect 2nd person masculine singular from שׁוּב, shuv, “to return”) functions as an imperfect of moral obligation, introducing the following imperatives (e.g., Gen 20:9; Exod 4:15). For this function of the imperfect, see IBHS 508-9 §31.4g.

¹¹¹ tn The verb וְקַוֵּה (vÿqavveh, vav + Piel imperative 2nd person masculine singular from קָוָה, qavah, “to wait for”) means “to hope for, wait for, look eagerly for” (BDB 875 s.v. קָוָה 1; HALOT 1082 s.v. קָוָה 2.b). The Qal meaning refers to a general hope; the Piel meaning refers to hope directed toward an object, or hope inserted within a sequence of expectation and fulfillment. When the Piel is used in reference to a thing, it refers to waiting expectantly for something to occur (e.g., Gen 49:18; Isa 5:2, 4, 7; 59:9, 11; Jer 8:15; 13:16; 14:19; Ps 69:21; Job 3:9; 6:19; 11:20). When it is used in reference to God, it refers to the people of God waiting expectantly for God to do something or to fulfill his promise (e.g., Pss 25:5, 21; 27:14; 37:34; 40:2; 52:11; 130:5; Isa 8:17; 25:9; 26:8; 33:2; 51:5; 60:9; Hos 12:7). The personal object can be introduced by the preposition לְ (lamed, “for”; HALOT 1082 s.v. קָוָה 2.a) or אֶל (’el, “for”; HALOT 1082 s.v. קָוָה 2.b; e.g., Pss 27:14; 37:34; Isa 51:5; Hos 12:7). The point seems to be that if Israel will repent and practice moral righteousness, she can look to God in confident expectation that he will intervene on her behalf by relenting from judgment and restoring the covenant blessings.

¹¹² tn The phrase “to return to you” does not appear in the Hebrew text but is implied; it is provided in the translation for clarity. This ellipsis fills out the implicit connotations of the verb קָוָה (qavah, “to wait for”).

¹¹³ tn Heb “the merchant…loves to cheat.” The Hebrew has singular forms (noun and verb) which are used generically to refer to all Israelite merchants and traders in general. The singular noun II כְּנַעַן (kÿna’an, “a merchant; a trader”; BDB 488 s.v. II כְּנַעַן) is used in a generic sense to refer to the merchant class of Israel as a whole (e.g., Ezek 16:29; 17:4; Zeph 1:11).

¹¹⁴ tn Heb “The merchant – in his hand are scales of deceit – loves to cheat.” The present translation rearranges the Hebrew line division to produce a smoother English rendering.

¹¹⁵ tn Heb “says” (so NAB).

¹¹⁶ tn Heb “I have found wealth for myself.” The verb מָצַא (matsa’, “to find”) is repeated in 12:8 to create a wordplay that is difficult to reproduce in translation. The Israelites have “found” (מָצַא) wealth for themselves (i.e., become wealthy; v. 8a) through dishonest business practices (v. 7). Nevertheless, they claim that no guilt can be “found” (מָצַא) in anything they have done in gaining their wealth (v. 8b).

¹¹⁷ tc The MT reads the 1st person common singular suffix on the noun יְגִיעַי (yÿgi’ay, “my labors/gains”; masculine plural noun + 1st person common singular suffix). The LXX’s οἱ πόνοι αὐτοῦ ({oi ponoi autou, “his labors”) assumes a 3rd person masculine singular suffix on the noun יְגִיעַיו (yÿgi’av, “his labors/gains”; masculine plural noun + 3rd person masculine singular suffix). The BHS editors suggest adopting the LXX reading. The textual decision is based upon whether or not this line continues the speech of Ephraim (1st person common singular suffix) or whether these are the words of the prophet (3rd person masculine singular suffix). See the following translator’s note for the two rival lexical meanings which in turn lead to the textual options for the line as a whole.

tn Heb “In all my gains/labors.” The noun יְגִיעַ (yÿgi’a) has a two-fold range of meanings: (1) “toil, labor” and (2) metonymical result of toil: “product, produce, gain, acquired property” (i.e., wealth gained by labor; BDB 388 s.v.; HALOT 385-86 s.v.). Normally, only one of the categories of meaning is present in any usage; however, it is possible that intentional semantic ambiguity is present in this usage because the context invokes both ideas: action + wealth.

¹¹⁸ tn The phrase מָצָאתִי אוֹן לִי (matsa’ti ’on li, “I have found wealth for myself” = I have become wealthy) forms a wordplay with לֹא יִמְצְאוּ לִי עָוֹן (lo’ yimtsÿ’u li ’avon, “they will not find guilt in me”). The repetition of מָצָא לִי (matsa’ li) is enhanced by the paronomasia between the similar sounding nouns עוֹן (’on, “guilt”) and אוֹן (’on, “wealth”). The wordplay emphasizes that Israel’s acquisition of wealth cannot be divorced from his guilt in dishonest business practices. Israel has difficulty in protesting his innocence that he is not guilty (עוֹן) of the dishonest acquisition of wealth (אוֹן).

¹¹⁹ tc The MT reads “[in] all my gains, they will not find guilt in me which would be sin.” The LXX reflects a Hebrew Vorlage which would be translated “in all his labors, he cannot offset his guilt which is sin.” Some translations follow the LXX: “but all his riches can never offset the guilt he has incurred” (RSV); “None of his gains shall atone for the guilt of his sins” (NEB); “All his gain shall not suffice him for the guilt of his sin” (NAB). Most follow the MT: “In all my labours they shall find none iniquity in me that were sin” (KJV); “In all my labors they will find in me no iniquity, which would be sin” (NASB); “With all my wealth they will not find in me any iniquity or sin” (NIV); “All my gains do not amount to an offense which is real guilt” (NJPS); “No one can accuse us [sic] of getting rich dishonestly” (TEV); “I earned it all on my own, without committing a sin” (CEV). See D. Barthélemy, ed., Preliminary and Interim Report on the Hebrew Old Testament Text Project, 5:262-63.

tn Heb “In all my gains/labors, no one can find in me any guilt which is sin.”

¹²⁰ sn The Lord answers Ephraim’s self-assertion (“I am rich!”) with the self-introduction formula (“I am the Lord your God!”) which introduces judgment oracles and ethical instructions.

¹²¹ tn Or “[Ever since you came] out of Egypt”; CEV “just as I have been since the time you were in Egypt.”

¹²² tn Heb “as in the days of meeting” (כִּימֵי מוֹעֵד, kime mo’ed). This phrase might refer to “time of the festival” (e.g., Hos 2:13; 9:5; cf. NASB, NRSV, NLT) or the Lord’s first “meeting” with Israel in the desert (cf. NAB, TEV, CEV). In his announcements about Israel’s future, Hosea uses “as in the days of […]” (כִּימֵי) or “as in the day of […]” (כְּיוֹם, kÿyom) to introduce analogies drawn from Israel’s early history (e.g., Hos 2:5, 17; 9:9; 10:9).

¹²³ tn Heb “I myself multiplied vision[s]”; cf. NASB “I gave numerous visions.”

¹²⁴ tn There is debate whether אֲדַמֶּה (’adammeh, Piel imperfect 1st person common singular) is derived from I דָמָה (damah, “similitude, parable”) or II דָמָה (“oracle of doom”). The lexicons favor the former (BDB 198 s.v. I דָּמָה 1; HALOT 225-26 s.v. I דמה). Most translators favor “parables” (cf. KJV, RSV, NASB, NIV, NJPS), but a few opt for “oracles of doom” (cf. NRSV, TEV, CEV).

¹²⁵ tn Heb “by the hand of”; KJV, ASV “by the ministry of.”

¹²⁶ tn The noun אָוֶן (’aven) has a broad range of meanings which includes: (1) “wickedness, sin, injustice” (2) “deception, nothingness,” and (3) “idolatry, idolatrous cult” (HALOT 22 s.v. אָוֶן; BDB 19 s.v. אָוֶן). While any of these meanings would fit the present context, the second-half of the verse refers to cultic sins, suggesting that Hosea is denouncing Gilead for its idolatry. Cf. NLT “Gilead is filled with sinners who worship idols.”

¹²⁷ tn The introductory deictic particle אִם (’im) functions as an interrogative and introduces an interrogative clause: “Is there…?” (see HALOT 60 s.v. אִם 5; BDB 50 s.v. אִם 2). The LXX assumed that אִם was being used in its more common function as a conditional particle: “If there….”

¹²⁸ tn Heb “they”; the referent (the inhabitants of Gilead) has been specified in the translation for clarity.

¹²⁹ tn The noun שָׁוְא (shav’, “emptiness, nothing”), which describes the imminent judgment of the people of Gilead, creates a wordplay in Hebrew with the noun אָוֶן (’aven, “nothingness” = idolatry). Because Gilead worshiped “nothingness” (idols), it would become “nothing” (i.e., be destroyed).

¹³⁰ tn Heb “served” (so NAB, NIV, NRSV); NLT “earned a wife.”

¹³¹ tn Heb “by a prophet” (so NAB, NASB, NIV, NRSV).

¹³² tn Heb “he”; the referent (Israel) has been specified in the translation for clarity.

¹³³ tn Heb “was protected”; NASB “was kept.” The verb שָׁמַר (shamar, “to watch, guard, keep, protect”) is repeated in 12:13-14 HT (12:12-13 ET). This repetition creates parallels between Jacob’s sojourn in Aram and Israel’s sojourn in the wilderness. Jacob “tended = kept” (שָׁמַר) sheep in Aram, and Israel was “preserved = kept” (נִשְׁמָר, nishmar) by Moses in the wilderness.

¹³⁴ tn The noun תַּמְרוּרִים (tamrurim, “bitter things”) functions as an adverbial accusative of manner, modifying the finite verb: “He bitterly provoked Him to anger” (GKC 375 §118.q). The plural form of the noun functions as a plural of intensity: “very bitterly.” For the adverbial function of the accusative, see IBHS 172-73 §10.2.2e.

¹³⁵ tn Heb “He will leave his blood upon him”; NIV “will leave upon him the guilt of his bloodshed.”

¹³⁶ tn The Hebrew term translated “Lord” here is אֲדֹנָי (’adonay).

¹³⁷ tn Heb “for his contempt” (so NIV); NRSV “for his insults”; NAB “for his outrage.”

¹³⁸ sn Psalm 135. The psalmist urges God’s people to praise him because he is the incomparable God and ruler of the world who has accomplished great things for Israel.

¹³⁹ tn Heb “stand.”

¹⁴⁰ tn Heb “for [it is] pleasant.” The translation assumes that it is the Lord’s “name” that is pleasant. Another option is to understand the referent of “it” as the act of praising (see Ps 147:1).

¹⁴¹ tn Or “for.”

¹⁴² sn His special possession. The language echoes Exod 19:5; Deut 7:6; 14:2; 26:18. See also Mal 3:17.

¹⁴³ tn Or “for.”

¹⁴⁴ tn Or “signs” (see Ps 65:8).

¹⁴⁵ tn Or “portents”; “omens” (see Ps 71:7). The Egyptian plagues are alluded to here.

¹⁴⁶ tn Or “is forever.”

¹⁴⁷ tn Heb “O Lord, your remembrance [is] for a generation and a generation.” See Ps 102:12.

¹⁴⁸ tn Heb “judges,” but here the idea is that the Lord “judges on behalf of” his people. The imperfect verbal forms here and in the next line draw attention to the Lord’s characteristic actions.

¹⁴⁹ sn Verse 14 echoes Deut 32:36, where Moses affirms that God mercifully relents from fully judging his wayward people.

¹⁵⁰ tn Heb “the work of the hands of man.”

¹⁵¹ tn Heb “indeed, there is not breath in their mouth.” For the collocation אַף אֵין (’af ’en, “indeed, there is not”) see Isa 41:26. Another option is to take אַף as “nose” (see Ps 115:6), in which case one might translate, “a nose, [but] they have no breath in their mouths.”

¹⁵² tn Heb “will be.” Another option is to take the prefixed verbal form as a prayer, “may those who make them end up like them.”

sn Because the idols are lifeless, they cannot help their worshipers in times of crisis. Consequently the worshipers end up as dead as the gods in which they trust.

¹⁵³ tn Heb “house” (here and in the next two lines).

¹⁵⁴ tn Heb “fearers.”

¹⁵⁵ tn Heb “praised be the Lord from Zion.”

¹⁵⁶ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

¹⁵⁷ sn Psalm 136. In this hymn the psalmist affirms that God is praiseworthy because of his enduring loyal love, sovereign authority, and compassion. Each verse of the psalm concludes with the refrain “for his loyal love endures.”

¹⁵⁸ tn Or “is forever.”

¹⁵⁹ tn Or “cut.”

¹⁶⁰ tn Heb “Reed Sea” (also in v. 15). “Reed Sea” (or “Sea of Reeds”) is a more accurate rendering of the Hebrew expression יָם סוּף (yam suf), traditionally translated “Red Sea.” See the note on the term “Red Sea” in Exod 13:18.

¹⁶¹ tn Heb “into pieces.”

¹⁶² tn Or “shook off.”

¹⁶³ tn Heb “who, in our low condition, remembered us.”

¹⁶⁴ tn Heb “to all flesh,” which can refer to all people (see Pss 65:2; 145:21) or more broadly to mankind and animals. Elsewhere the psalms view God as the provider for all living things (see Pss 104:27-28; 145:15).