Discovery BoxHosea 2:8
Context2:8 Yet 1 until now 2 she has refused to acknowledge 3 that I 4 was the one
who gave her the grain, the new wine, and the olive oil;
and that it was I who 5 lavished on her the silver and gold –
which they 6 used in worshiping Baal! 7
Hosea 2:12
Context2:12 I will destroy her vines and fig trees,
about which she said, “These are my wages for prostitution 8
that my lovers gave to me!”
I will turn her cultivated vines and fig trees 9 into an uncultivated thicket,
so that wild animals 10 will devour them.
Jude 1:23
Context1:23 save 11 others by snatching them out of the fire; have mercy 12 on others, coupled with a fear of God, 13 hating even the clothes stained 14 by the flesh. 15
Jeremiah 44:17-18
Context44:17 Instead we will do everything we vowed we would do. 16 We will sacrifice and pour out drink offerings to the goddess called the Queen of Heaven 17 just as we and our ancestors, our kings, and our leaders previously did in the towns of Judah and in the streets of Jerusalem. For then we had plenty of food, were well-off, and had no troubles. 18 44:18 But ever since we stopped sacrificing and pouring out drink offerings to the Queen of Heaven, we have been in great need. Our people have died in wars or of starvation.” 19
[2:8] 1 tn Or “For” (so KJV, NASB); or “But” (so NCV).
[2:8] 2 tn The phrase “until now” does not appear in the Hebrew text, but is supplied in the translation for the sake of clarity and smoothness.
[2:8] 3 tn Heb “she does not know” (so NASB, NCV); or “she does not acknowledge.”
[2:8] 4 tn The 1st person common singular independent personal pronoun אָנֹכִי (’anokhi, “I”) is emphatic, since the subject of this verbal clause is already explicit in the verb נָתַתִּי (natatti, Qal perfect 1st person common singular: “I gave”).
[2:8] 5 tn The phrase “that it was I who” does not appear in the Hebrew text here, but is supplied in the translation for the sake of clarity.
[2:8] 6 sn The third person plural here is an obvious reference to the Israelites who had been unfaithful to the
[2:8] 7 tn Heb “for Baal” (so NAB, NIV, NRSV); cf. TEV “in the worship of Baal.”
[2:12] 8 tn Heb “my wages.” The words “for prostitution” are not in the Hebrew text but are supplied for clarity; cf. CEV “gave…as payment for sex.”
[2:12] 9 tn Heb “I will turn them”; the referents (vines and fig trees) have been specified in the translation for clarity.
[2:12] 10 tn Heb “the beasts of the field” (so KJV, NASB); the same expression also occurs in v. 18).
[1:23] 12 tn Grk “and have mercy.”
[1:23] 13 tn Grk “with fear.” But as this contrasts with ἀφόβως (afobw") in v. 12 (without reverence), the posture of the false teachers, it most likely refers to reverence for God.
[1:23] 14 sn The imagery here suggests that the things close to the sinners are contaminated by them, presumably during the process of sinning.
[1:23] 15 tn Grk “hating even the tunic spotted by the flesh.” The “flesh” in this instance could refer to the body or to the sin nature. It makes little difference in one sense: Jude is thinking primarily of sexual sins, which are borne of the sin nature and manifest themselves in inappropriate deeds done with the body. At the same time, he is not saying that the body is intrinsically bad, a view held by the opponents of Christianity. Hence, it is best to see “flesh” as referring to the sin nature here and the language as metaphorical.
[44:17] 16 tn Heb “that went out of our mouth.” I.e., everything we said, promised, or vowed.
[44:17] 17 tn Heb “sacrifice to the Queen of Heaven and pour out drink offerings to her.” The expressions have been combined to simplify and shorten the sentence. The same combination also occurs in vv. 18, 19.
[44:17] 18 tn Heb “saw [or experienced] no disaster/trouble/harm.”
[44:18] 19 tn Heb “we have been consumed/destroyed by sword or by starvation.” The “we” cannot be taken literally here since they are still alive.
