Discovery BoxHosea 5:11
Context5:11 Ephraim will be oppressed, 1 crushed 2 under judgment, 3
because he was determined to pursue worthless idols. 4
Hosea 5:1
Context5:1 Hear this, you priests!
Pay attention, you Israelites! 5
For judgment is about to overtake you! 8
For you were like a trap 9 to Mizpah, 10
like a net 11 spread out to catch Tabor. 12
Hosea 1:6
Context1:6 She conceived again and gave birth to a daughter. Then the Lord 13 said to him, “Name her ‘No Pity’ (Lo-Ruhamah) because I will no longer have pity 14 on the nation 15 of Israel. For 16 I will certainly not forgive 17 their guilt. 18
Hosea 1:1
Context1:1 19 This is the word of the Lord which was revealed to Hosea 20 son of Beeri during the time when 21 Uzziah, Jotham, Ahaz, and Hezekiah ruled Judah, 22 and during the time when Jeroboam son of Joash 23 ruled Israel. 24
Jeremiah 5:31
Context5:31 The prophets prophesy lies.
The priests exercise power by their own authority. 25
And my people love to have it this way.
But they will not be able to help you when the time of judgment comes! 26
Jeremiah 9:2
Context9:2 (9:1) I wish I had a lodging place in the desert
where I could spend some time like a weary traveler. 27
Then I would desert my people
and walk away from them
because they are all unfaithful to God,
a congregation 28 of people that has been disloyal to him. 29
Jeremiah 28:1-4
Context28:1 The following events occurred in that same year, early in the reign of King Zedekiah of Judah. To be more precise, it was the fifth month of the fourth year of his reign. 30 The prophet Hananiah son of Azzur, who was from Gibeon, spoke to Jeremiah 31 in the Lord’s temple in the presence of the priests and all the people. 32 28:2 “The Lord God of Israel who rules over all 33 says, ‘I will break the yoke of servitude 34 to the king of Babylon. 28:3 Before two years are over, I will bring back to this place everything that King Nebuchadnezzar of Babylon took from it and carried away to Babylon. 28:4 I will also bring back to this place Jehoiakim’s son King Jeconiah of Judah and all the exiles who were taken to Babylon.’ Indeed, the Lord affirms, 35 ‘I will break the yoke of servitude to the king of Babylon.’”
Jeremiah 37:19
Context37:19 Where now are the prophets who prophesied to you that 36 the king of Babylon would not attack you or this land?
Amos 7:10-13
Context7:10 Amaziah the priest of Bethel 37 sent this message 38 to King Jeroboam of Israel: “Amos is conspiring against you in the very heart of the kingdom of Israel! 39 The land cannot endure all his prophecies. 40 7:11 As a matter of fact, 41 Amos is saying this: ‘Jeroboam will die by the sword and Israel will certainly be carried into exile 42 away from its land.’”
7:12 Amaziah then said to Amos, “Leave, you visionary! 43 Run away to the land of Judah! Earn your living 44 and prophesy there! 7:13 Don’t prophesy at Bethel 45 any longer, for a royal temple and palace are here!” 46
Micah 6:16
Context6:16 You implement the regulations of Omri,
and all the practices of Ahab’s dynasty; 47
you follow their policies. 48
Therefore I will make you an appalling sight, 49
the city’s 50 inhabitants will be taunted derisively, 51
and nations will mock all of you.” 52
Micah 7:3
Context7:3 They are determined to be experts at doing evil; 53
government officials and judges take bribes, 54
prominent men make demands,
and they all do what is necessary to satisfy them. 55
Romans 1:32
Context1:32 Although they fully know 56 God’s righteous decree that those who practice such things deserve to die, 57 they not only do them but also approve of those who practice them. 58
Romans 1:1
Context1:1 From Paul, 59 a slave 60 of Christ Jesus, 61 called to be an apostle, 62 set apart for the gospel of God. 63
Romans 4:5
Context4:5 But to the one who does not work, but believes in the one who declares the ungodly righteous, 64 his faith is credited as righteousness.
[5:11] 1 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.
[5:11] 2 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
[5:11] 3 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).
[5:11] 4 tn The meaning of the Hebrew term translated “worthless idols” is uncertain; cf. KJV “the commandment”; NASB “man’s command”; NAB “filth”; NRSV “vanity.”
[5:1] 5 tn Heb “O house of Israel” (so NAB, NASB, NRSV); NLT “all of Israel’s leaders.”
[5:1] 6 tn Heb “Use the ear”; ASV “give ear.”
[5:1] 7 tn Heb “O house of the king” (so KJV); NIV “O royal house.”
[5:1] 8 tn Heb “for the judgment is to you”; or “For this accusation is against you.” Cf. NIV “This judgment is against you.”
[5:1] 9 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).
[5:1] 10 tn Heb “you were a trap to Mizpah.”
[5:1] 11 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).
[5:1] 12 tn Heb “and a net spread out over Tabor.”
[1:6] 13 tn Heb “Then he said”; the referent (the
[1:6] 14 sn The negative particle לאֹ (lo’, “no, not”) and the root רָחַם (rakham, “compassion”) are repeated in 1:6, creating a wordplay between the name Lo-Ruhamah (literally “No-Pity”) and the announcement of divine judgment, “I will no longer have pity on the nation of Israel.”
[1:6] 15 tn Heb “house”; cf. TEV, NLT “the people of Israel.”
[1:6] 16 tn The particle כִּי (ki) probably denotes cause (so NCV, TEV, CEV) or result here (GKC 505 §166.b; BDB 473 s.v. כִּי 3.c).
[1:6] 17 tn The verb נָשָׂא (nasa’, “to take away”) frequently denotes “to forgive” meaning to take away sin (BDB 671 s.v. נָשָׂא 3.c). The construction נָשׂא אֶשָּׂא (naso’ ’esa’, “I will certainly take away,” infinitive absolute + imperfect of the same root) repeats the root נָשָׂא for rhetorical emphasis, stressing the divine resolution not to forgive Israel.
[1:6] 18 tn The phrase “their guilt” does not appear in Hebrew, but is supplied in the translation for clarification. The ellipsis of the accusative direct object of נָשׂא אֶשָּׂא (naso’ ’esa’, “I will certainly take away”) is an example of brachyology. The accusative “guilt” must be supplied frequently with נָשַׂא (see BDB 671 s.v. נָשָׂא 3.c; e.g., Num 14:19; Isa 2:9; Ps 99:8). Many recent English versions simplify this to “forgive them” (e.g., NASB, NIV, NCV, NRSV, TEV, NLT).
[1:1] 19 tc The textual problems in Hosea are virtually unparalleled in the OT. The Masoretic Text (MT), represented by the Leningrad Codex (c.
[1:1] 20 tn Heb “The word of the
[1:1] 21 tn Heb “in the days of” (again later in this verse). Cf. NASB “during the days of”; NIV “during the reigns of”; NLT “during the years when.”
[1:1] 22 tn Heb “Uzziah, Jotham, Ahaz, Hezekiah, kings of Judah.”
[1:1] 23 sn Joash is a variation of the name Jehoash. Some English versions use “Jehoash” here (e.g., NIV, NCV, TEV, NLT).
[1:1] 24 tn Heb “Jeroboam son of Joash, king of Israel.”
[5:31] 25 tn Heb “they shall rule at their hands.” Since the word “hand” can be used figuratively for authority or mean “side” and the pronoun “them” can refer to the priests themselves or the prophets, the following translations have also been suggested: “the priests rule under their [the prophets’] directions,” or “the priests rule in league with them [the prophets].” From the rest of the book it would appear that the prophets did not exercise authority over the priests nor did they exercise the same authority over the people that the priests did. Hence it probably mean “by their own hand/power/authority.”
[5:31] 26 tn Heb “But what will you do at its end?” The rhetorical question implies a negative answer: “Nothing!”
[9:2] 27 tn Heb “I wish I had in the desert a lodging place [inn, or place to spend the night] for travelers.”
[9:2] 28 tn Or “bunch,” but this loses the irony; the word is used for the solemn assemblies at the religious feasts.
[9:2] 29 tn Heb “they are all adulterers, a congregation of unfaithful people.” However, spiritual adultery is, of course, meant, not literal adultery. So the literal translation would be misleading.
[28:1] 30 tc The original text is unusually full here and deemed by many scholars to be corrupt: Heb “And it happened in that year in the beginning of the reign of Zedekiah king of Judah, in the fourth year, in the fifth month Hananiah…said to…” Many scholars see a contradiction between “in the fourth year” and “in the beginning of the reign.” These scholars point to the fact that the Greek version does not have “in that year” and “in the beginning of the reign of”; it merely reads “in the fourth year of Zedekiah king of Judah, in the fifth month.” These scholars generally also regard the heading at 27:1 to be unoriginal and interpret the heading in the MT here as a faulty harmonization of the original (that in the Greek version) with the erroneous one in the Hebrew of 27:1. However, it is just as possible that the Greek version in both places is an attempt to harmonize the data of 27:1 and 28:1. I.e., it left out both the heading at 27:1, and “in that year” and “at the beginning of the reign of” in the heading here because it thought the data was contradictory. However, it is just as likely that there is really no contradiction here. I.e., the term “beginning of the reign” can include the fourth year. E. H. Merrill has argued that the term here refers not to the accession year (see the translator’s note on 26:1) but to the early years in general (“The ‘Accession Year’ and Davidic Chronology,” JANESCU 19 [1989]: 105-6, and cf. note 18 for bibliography on Akkadian parallels). Hence the phrase has been translated both here and in 27:1 “early in the reign of…” For other attempts at harmonization see the discussion in G. L. Keown, P. J. Scalise, T. G. Smothers, Jeremiah 26-52 (WBC), 41, n. 1a.
[28:1] 31 tn Heb “to me.” The rest of the chapter is all in third person narrative (see vv. 5, 6, 10, 11, 12, 15). Hence, many explain the first person here as a misunderstanding of the abbreviation “to Jeremiah” (אֶל יִרְמִיָּה [’el yirmiyyah] = אֵלַי, [’elay]). It is just as likely that there is a similar kind of disjunction here that was found in 27:1-2 only in the opposite direction. There what started out as a third person report was really a first person report. Here what starts out as a first person report is really a third person report. The text betrays both the hands of the narrator, probably Baruch, and the reportee, Jeremiah, who dictated a synopsis of his messages and his stories to Baruch to write down (Jer 36:4, 32).
[28:1] 32 tn Heb “And it happened in that year in the beginning of the reign of Zedekiah king of Judah, in the fourth year, in the fifth month, Hananiah son of Azzur the prophet who was from Gibeon said to me in…” The sentence has been broken up in conformity with contemporary English style and the flavor given in modern equivalent terms.
[28:2] 33 tn Heb “Yahweh of armies, the God of Israel.” See the study notes on 2:19 and 7:3 for the explanation of this title.
[28:2] 34 sn See the study note on 27:2 for this figure. Hananiah is given the same title “the prophet” as Jeremiah throughout the chapter and claims to speak with the same authority (compare v. 2a with 27:21a). He even speaks like the true prophet; the verb form “I will break” is in the “prophetic perfect” emphasizing certitude. His message here is a contradiction of Jeremiah’s message recorded in the preceding chapter (compare especially v. 3 with 27:16, 19-22 and v. 4 with 22:24-28). The people and the priests are thus confronted with a choice of whom to believe. Who is the “true” prophet and who is the “false” one? Only fulfillment of their prophecies will prove which is which (see Deut 18:21-22).
[28:4] 35 tn Heb “Oracle of the
[37:19] 36 tn Heb “And where are your prophets who prophesied to you, saying, ‘The king of Babylon will not come against you or against this land?’” The indirect quote has been used in the translation because of its simpler, more direct style.
[7:10] 37 map For location see Map4 G4; Map5 C1; Map6 E3; Map7 D1; Map8 G3.
[7:10] 38 tn The direct object of the verb translated “sent” is elided in the Hebrew text. The words “this message” are supplied in the translation for clarity and for stylistic reasons.
[7:10] 39 tn Heb “in the middle of the house of Israel.”
[7:11] 42 tn See the note on the word “exile” in 5:5.
[7:12] 43 tn Traditionally, “seer.” The word is a synonym for “prophet,” though it may carry a derogatory tone on the lips of Amaziah.
[7:12] 44 tn Heb “Eat bread there.”
[7:13] 45 map For location see Map4 G4; Map5 C1; Map6 E3; Map7 D1; Map8 G3.
[7:13] 46 tn Heb “for it is a temple of a king and it is a royal house.” It is possible that the phrase “royal house” refers to a temple rather than a palace. See S. M. Paul, Amos (Hermeneia), 243.
[6:16] 47 tn Heb “the edicts of Omri are kept, and all the deeds of the house of Ahab.”
[6:16] 48 tn Heb “and you walk in their plans.”
[6:16] 49 tn The Hebrew term שַׁמָּה (shammah) can refer to “destruction; ruin,” or to the reaction it produces in those who witness the destruction.
[6:16] 50 tn Heb “her”; the referent (the city) has been specified in the translation for clarity.
[6:16] 51 tn Heb “[an object] of hissing,” which was a way of taunting someone.
[6:16] 52 tc The translation assumes an emendation of the MT’s עַמִּי (’ammi, “my people”) to עַמִּים (’ammim, “nations”).
[7:3] 53 tn Heb “upon evil [are their] hands to do [it] well.”
[7:3] 54 tn Heb “the official asks – and the judge – for a bribe.”
[7:3] 55 tn More literally, “the great one announces what his appetite desires and they weave it together.” Apparently this means that subordinates plot and maneuver to make sure the prominent man’s desires materialize.
[1:32] 56 tn Grk “who, knowing…, not only do them but also approve…” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
[1:32] 57 tn Grk “are worthy of death.”
[1:32] 58 sn “Vice lists” like vv. 28-32 can be found elsewhere in the NT in Matt 15:19; Gal 5:19-21; 1 Tim 1:9-10; and 1 Pet 4:3. An example from the intertestamental period can be found in Wis 14:25-26.
[1:1] 59 tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.
[1:1] 60 tn Traditionally, “servant.” 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.
[1:1] 61 tc Many important
[1:1] 62 tn Grk “a called apostle.”
[1:1] 63 tn The genitive in the phrase εὐαγγέλιον θεοῦ (euangelion qeou, “the gospel of God”) could be translated as (1) a subjective genitive (“the gospel which God brings”) or (2) an objective genitive (“the gospel about God”). Either is grammatically possible. This is possibly an instance of a plenary genitive (see ExSyn 119-21; M. Zerwick, Biblical Greek, §§36-39). If so, an interplay between the two concepts is intended: The gospel which God brings is in fact the gospel about himself. However, in view of God’s action in v. 2 concerning this gospel, a subjective genitive notion (“the gospel which God brings”) is slightly preferred.
