Hosea 1:1-11
Konteks1:1 1 This is the word of the Lord which was revealed to Hosea 2 son of Beeri during the time when 3 Uzziah, Jotham, Ahaz, and Hezekiah ruled Judah, 4 and during the time when Jeroboam son of Joash 5 ruled Israel. 6
1:2 When the Lord first spoke 7 through 8 Hosea, he 9 said to him, 10 “Go marry 11 a prostitute 12 who will bear illegitimate children conceived through prostitution, 13 because the nation 14 continually commits spiritual prostitution 15 by turning away from 16 the Lord.” 1:3 So Hosea married 17 Gomer, the daughter of Diblaim. Then she conceived and gave birth to a son for him. 1:4 Then the Lord said to Hosea, 18 “Name him ‘Jezreel,’ because in a little while I will punish 19 the dynasty 20 of Jehu on account of the bloodshed 21 in the valley of Jezreel, 22 and I will put an end to the kingdom 23 of Israel. 24 1:5 At that time, 25 I will destroy the military power 26 of Israel in the valley of Jezreel.”
1:6 She conceived again and gave birth to a daughter. Then the Lord 27 said to him, “Name her ‘No Pity’ (Lo-Ruhamah) because I will no longer have pity 28 on the nation 29 of Israel. For 30 I will certainly not forgive 31 their guilt. 32 1:7 But I will have pity on the nation 33 of Judah. 34 I will deliver them by the Lord their God; I will not deliver them by the warrior’s bow, by sword, by military victory, 35 by chariot horses, or by chariots.” 36
1:8 When 37 she had weaned ‘No Pity’ (Lo-Ruhamah) she conceived again and gave birth to another son. 1:9 Then the Lord 38 said: “Name him ‘Not My People’ (Lo-Ammi), because you 39 are not my people and I am not your 40 God.” 41
1:10 (2:1) 42 However, 43 in the future the number of the people 44 of Israel will be like the sand of the sea which can be neither measured nor numbered. Although 45 it was said to them, “You are not my people,” it will be said to them, “You are 46 children 47 of the living God!” 1:11 Then the people 48 of Judah and the people of Israel will be gathered together. They will appoint for themselves one leader, 49 and will flourish in the land. 50 Certainly, 51 the day of Jezreel will be great!
Yakobus 1:1-27
Konteks1:1 From James, 52 a slave 53 of God and the Lord Jesus Christ, to the twelve tribes dispersed abroad. 54 Greetings!
1:2 My brothers and sisters, 55 consider it nothing but joy 56 when you fall into all sorts of trials, 1:3 because you know that the testing of your faith produces endurance. 1:4 And let endurance have its perfect effect, so that you will be perfect and complete, not deficient in anything. 1:5 But if anyone is deficient in wisdom, he should ask God, who gives to all generously and without reprimand, and it will be given to him. 1:6 But he must ask in faith without doubting, for the one who doubts is like a wave of the sea, blown and tossed around by the wind. 1:7 For that person must not suppose that he will receive anything from the Lord, 1:8 since he is a double-minded individual, 57 unstable in all his ways.
1:9 Now the believer 58 of humble means 59 should take pride 60 in his high position. 61 1:10 But the rich person’s pride should be in his humiliation, because he will pass away like a wildflower in the meadow. 62 1:11 For the sun rises with its heat and dries up the meadow; the petal of the flower falls off and its beauty is lost forever. 63 So also the rich person in the midst of his pursuits will wither away. 1:12 Happy is the one 64 who endures testing, because when he has proven to be genuine, he will receive the crown of life that God 65 promised to those who love him. 1:13 Let no one say when he is tempted, “I am tempted by God,” for God cannot be tempted by evil, 66 and he himself tempts no one. 1:14 But each one is tempted when he is lured and enticed by his own desires. 1:15 Then when desire conceives, it gives birth to sin, and when sin is full grown, it gives birth to death. 1:16 Do not be led astray, my dear brothers and sisters. 67 1:17 All generous giving and every perfect gift 68 is from above, coming down 69 from the Father of lights, with whom there is no variation or the slightest hint of change. 70 1:18 By his sovereign plan he gave us birth 71 through the message of truth, that we would be a kind of firstfruits of all he created.
1:19 Understand this, my dear brothers and sisters! 72 Let every person be quick to listen, slow to speak, slow to anger. 1:20 For human 73 anger does not accomplish God’s righteousness. 74 1:21 So put away all filth and evil excess and humbly 75 welcome the message implanted within you, which is able to save your souls. 1:22 But be sure you live out the message and do not merely listen to it and so deceive yourselves. 1:23 For if someone merely listens to the message and does not live it out, he is like someone 76 who gazes at his own face 77 in a mirror. 1:24 For he gazes at himself and then goes out and immediately forgets 78 what sort of person he was. 1:25 But the one who peers into the perfect law of liberty and fixes his attention there, 79 and does not become a forgetful listener but one who lives it out – he 80 will be blessed in what he does. 81 1:26 If someone thinks he is religious yet does not bridle his tongue, and so deceives his heart, his religion is futile. 1:27 Pure and undefiled religion before 82 God the Father 83 is this: to care for orphans and widows in their misfortune and to keep oneself unstained by the world.
[1:1] 1 tc The textual problems in Hosea are virtually unparalleled in the OT. The Masoretic Text (MT), represented by the Leningrad Codex (c.
[1:1] 2 tn Heb “The word of the
[1:1] 3 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] 4 tn Heb “Uzziah, Jotham, Ahaz, Hezekiah, kings of Judah.”
[1:1] 5 sn Joash is a variation of the name Jehoash. Some English versions use “Jehoash” here (e.g., NIV, NCV, TEV, NLT).
[1:1] 6 tn Heb “Jeroboam son of Joash, king of Israel.”
[1:2] 7 tn The construct noun תְּחִלַּת (tékhillat, “beginning of”) displays a wider use of the construct state here, preceding a perfect verb דִּבֶּר (dibber, “he spoke”; Piel perfect 3rd person masculine singular) rather than a genitive noun. This is an unusual temporal construction (GKC 422 §130.d). It may be rendered, “When he (= the
[1:2] 8 tn The preposition בְּ (bet) on בְּהוֹשֵׁעַ (bÿhoshea’) is an instrumental use of the preposition (BDB 89 s.v. בְּ III.2.b): “by, with, through Hosea” rather than a directional “to Hosea.” This focuses on the entire prophetic revelation through Hosea to Israel.
[1:2] 9 tn Heb “the
[1:2] 10 tn Heb “to Hosea.” The proper name is replaced by the pronoun here to avoid redundancy in English (cf. NIV, NCV, NLT).
[1:2] 11 tn Heb “Go, take for yourself” (so NRSV; NASB, NIV “to yourself”). In conjunction with the following phrase this means “marry.”
[1:2] 12 tn Heb “a wife of harlotries.” The noun זְנוּנִים (zÿnunim) means “prostitute; harlot” (HALOT 275-76 s.v. זְנוּנִים). The term does not refer to mere adultery (cf. NIV; also NCV, TEV, CEV “unfaithful”) which is expressed by the root נַאַף (na’af, “adultery”; HALOT 658 s.v. נאף). The plural noun זְנוּנִים (zénunim, literally, “harlotries”) is an example of the plural of character or plural of repeated behavior. The phrase “wife of harlotries” (אֵשֶׁת זְנוּנִים, ’eshet zénunim) probably refers to a prostitute, possibly a temple prostitute serving at a Baal temple.
[1:2] 13 tn Heb “and children of harlotries.” However, TEV takes the phrase to mean the children will behave like their mother (“your children will be just like her”).
[1:2] 14 tn Heb “the land.” The term “the land” is frequently used as a synecdoche of container (the land of Israel) for the contained (the people of Israel).
[1:2] 15 tn Heb “prostitution.” The adjective “spiritual” is supplied in the translation to clarify that apostasy is meant here. The construction זָנֹה תִזְנֶה (zanoh tizneh, infinitive absolute + imperfect of the same root) repeats the root זָנַה (zanah, “harlotry”) for rhetorical emphasis. Israel was guilty of gross spiritual prostitution by apostatizing from Yahweh. The verb זָנַה is used in a concrete sense to refer to a spouse being unfaithful in a marriage relationship (HALOT 275 s.v. זנה 1), and figuratively meaning “to be unfaithful” in a relationship with God by prostituting oneself with other gods and worshiping idols (Exod 34:15; Lev 17:7; 20:5, 6; Deut 31:16; Judg 8:27, 33; 21:17; 1 Chr 5:25; Ezek 6:9; 20:30; 23:30; Hos 4:15; Ps 106:39; see HALOT 275 s.v. 2).
[1:3] 17 tn Heb “so he went and took” (וַיֵּלֶךְ וַיִּקַּח, vayyelekh vayyiqqakh; so NAB, NRSV).
[1:4] 18 tn Heb “to him.” The referent (Hosea) has been specified in the translation for clarity.
[1:4] 19 tn Heb “I will visit.” The verb פָּקַד (paqad, “to visit”) has a very broad range of meanings: (1) “to pay attention to; to look at” (a) favorably: to look after; to provide for; to care for; (b) unfavorably: to seek vengeance for; to punish for; (2) militarily: (a) “to muster; to enroll”; (b) “to inspect; to review”; (3) leadership: (a) “to rule over; to oversee”; (b) Hiphil: “to appoint an overseer” (see BDB 823 s.v. פָּקַד; HALOT 955-58 s.v. פקד). In this context, the nuance “to punish” or “to take vengeance” (see 1b above) is most appropriate. Cf. KJV, ASV “I will avenge”; NAB, NASB, NRSV “I will punish.”
[1:4] 20 tn Heb “house” (so NAB, NRSV); NCV “family”; CEV “descendants.”
[1:4] 21 tn The plural form of דָּם (dam, “blood”) refers to “bloodshed” (BDB 196 s.v. דָּם 2.f). This is an example of a plural of abnormal condition (GKC 400 §124.n). The plural is used to represent natural objects which are found in an unnatural or abnormal condition. The plural is used because the natural object is normally found as a whole or in one unit, but in the abnormal condition the object is found in many parts. Normally, blood is contained as a whole within the body. However, when a brutal murder occurs, blood is shed and literally spilled all over the place. Cf. NIV “the massacre”; TEV, CEV, NLT “the murders.”
[1:4] 22 tn Heb “I will visit the bloodshed of Jezreel upon the house of Jehu.”
[1:4] 23 tn Heb “the kingdom of the house of Israel” (so NAB, NASB, NRSV). This has been simplified in the translation for stylistic reasons.
[1:4] 24 sn The proper name יִזְרְעֶאל (yizré’e’l, “Jezreel”) sounds like יִשְׂרָאֵל (yisra’el, “Israel”). This phonetic wordplay associates the sin at Jezreel with the judgment on Israel, stressing poetic justice.
[1:5] 25 tn Heb “In that day” (so NIV; NAB, NRSV “On that day”).
[1:5] 26 tn Heb “I will break the bow” (so NAB, NRSV). The phrase “break the bow” (וְשַׁבָרְתִּי אֶת־קֶשֶׁת, véshavarti ’et-qeshet) is figurative. The term קֶשֶׁת (qeshet, “bow”) frequently refers to the warrior’s weapon (2 Sam 22:35; Ps 18:35; Job 20:24; Hos 2:20; Zech 9:10; 10:4). The reference to the warrior’s bow is a synecdoche of specific (bow) for general (military weaponry or power; see HALOT 1155 s.v. קֶשֶׁת 3). The noun קֶשֶׁת is used figuratively for “power” several times (e.g., Gen 49:24; 1 Sam 2:4; Jer 49:35; Job 29:20; Ps 37:15; BDB 906 s.v. 1.e).
[1:6] 27 tn Heb “Then he said”; the referent (the
[1:6] 28 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] 29 tn Heb “house”; cf. TEV, NLT “the people of Israel.”
[1:6] 30 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] 31 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] 32 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).
[1:7] 33 tn Heb “house”; cf. NCV, TEV, NLT “the people of Judah.”
[1:7] 34 tn The word order in this line is rhetorical, emphasizing the divine decision to withhold pity from Israel but to bestow it on Judah. The accusative direct object, which is introduced by a disjunctive vav (to denote contrast), appears before the verb: וְאֶת־בֵּית יְהוּדָה אֲרַחֵם (vé’et-bet yéhudah ’arakhem, “but upon the house of Judah I will show pity”).
[1:7] 35 tn Heb “by war” (so NAB, NRSV, TEV); KJV, NASB, NIV “battle.”
[1:7] 36 sn These military weapons are examples of the metonymy of adjunct (the specific weapons named) for subject (warfare).
[1:8] 37 tn The preterite וַתִּגְמֹל (vatigmol, literally, “and she weaned”) functions in a synchronic sense with the following preterite וַתַּהַר (vattahar, literally, “and she conceived”) and may be treated in translation as a dependent temporal clause: “When she had weaned…she conceived” (cf. KJV, ASV, NASB, NRSV). Other English versions render this as sequential with “After” (NAB, NIV, TEV, NLT).
[1:9] 38 tn Heb “Then he said”; the referent (the
[1:9] 39 tn The independent personal pronoun אַתֶּם (’attem, “you”) is a plural form, referring to the people of Israel as a whole. To make this clear TEV translates this as third person: “the people of Israel are not my people” (cf. CEV, NLT).
[1:9] 40 tn The pronominal suffix on the preposition לָכֶם (lakhem, “your”) is a plural form, referring to the people of Israel as a whole.
[1:9] 41 tc The MT reads לֹא־אֶהְיֶה לָכֶם (lo’-’ehyeh lakhem, “I will not be yours”). The editors of BHS suggest emending the text to לֹא־אֱלֹהֵיכֶם (lo’-’elohekhem, “I will not be your God”). The emendation creates a tighter parallel with the preceding אַתֶּם לֹא עַמִּי (’attem lo’ ’ammi, “you are not my people”). Because of a lack of external evidence, however, the reading of the MT should be retained.
[1:9] tn Heb “I am not yours.” The divine name “God” is supplied in the translation for clarity even though the reading of the MT is followed (see previous tc note). Almost all English versions (including KJV, ASV, NASB) supply “God” here.
[1:9] sn This is an allusion to Yahweh’s promise to Moses אֶהְיֶה עִמָּךְ (’ehyeh ’immakh, “I will be with you”; Exod 3:12, 14). In effect, it is a negation of Exod 3:12, 14 and a cancellation of Israel’s status as vassal of Yahweh in the conditional Mosaic covenant.
[1:10] 42 sn Beginning with 1:10, the verse numbers through 2:23 in the English Bible differ by two from the verse numbers in the Hebrew text (BHS), with 1:10 ET = 2:1 HT, 1:11 ET = 2:2 HT, 2:1 ET = 2:3 HT, etc., through 2:23 ET = 2:25 HT. Beginning with 3:1 the verse numbers in the English Bible and the Hebrew Bible are again the same.
[1:10] 43 tn The vav prefixed to וְהָיָה (véhaya) functions in an adversative sense: “however” (see R. J. Williams, Hebrew Syntax, 71, §432).
[1:10] 44 tn Heb “sons” (so NASB); KJV, ASV “the children”; NAB, NIV “the Israelites.”
[1:10] 45 tn Heb “in the place” (בִּמְקוֹם, bimqom). BDB 880 s.v. מָקוֹם 7.b suggests that בִּמְקוֹם (preposition בְּ, bet, + noun מָקוֹם, maqom) is an idiom carrying a concessive sense: “instead of” (e.g., Isa 33:21; Hos 2:1). However, HALOT suggests that it functions in a locative sense: “in the same place” (HALOT 626 s.v. מָקוֹם 2b; e.g., 1 Kgs 21:19; Isa 33:21; Hos 2:1).
[1:10] 46 tn The predicate nominative, “You are…,” is supplied in the translation for stylistic reasons.
[1:10] 47 tn Heb “sons” (so KJV, NASB, NIV).
[1:11] 48 tn Heb “sons” (twice in this verse, so NASB); KJV, ASV “children”; NIV, NRSV, TEV “people.”
[1:11] 49 tn Heb “head” (so KJV, NAB, NRSV).
[1:11] 50 tn Alternatively, “gain possession of the land” (cf. NRSV) or “rise up from the land” (cf. NIV). This clause may be understood in two ways: (1) Israel will gain ascendancy over the land or conquer the land (e.g., Exod 1:10; cf. NAB “come up from other lands”) or (2) Israel will be “planted” in the land (Hos 2:24-25; cf. NLT “will…plant his people”).
[1:11] 51 tn Or “For” (so NASB); NCV “because”; TEV “Yes.”
[1:1] 52 tn Grk “James.” The word “From” is not in the Greek text, but has been supplied to indicate the sender of the letter.
[1:1] 53 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.
[1:1] 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.”
[1:1] 54 tn Grk “to the twelve tribes in the Diaspora.” The Greek term διασπορά (diaspora, “dispersion”) refers to Jews not living in Palestine but “dispersed” or scattered among the Gentiles.
[1:2] 55 tn Grk “brothers,” but the Greek word may be used for “brothers and sisters” or “fellow Christians” as here (cf. BDAG 18 s.v. ἀδελφός 1, where considerable nonbiblical evidence for the plural ἀδελφοί [adelfoi] meaning “brothers and sisters” is cited). Where the plural term is used in direct address, as here, “brothers and sisters” is used; where the term is singular and not direct address (as in v. 9), “believer” is preferred.
[1:2] 56 tn Grk “all joy,” “full joy,” or “greatest joy.”
[1:8] 57 tn Grk “a man of two minds,” continuing the description of the person in v. 7, giving the reason that he cannot expect to receive anything. The word for “man” or “individual” is ἀνήρ (anhr), which often means “male” or “man (as opposed to woman).” But it sometimes is used generically to mean “anyone,” “a person,” as here (cf. BDAG 79 s.v. 2).
[1:8] sn A double-minded man is one whose devotion to God is less than total. His attention is divided between God and other things, and as a consequence he is unstable and therefore unable to receive from God.
[1:9] 58 tn Grk “brother.” Here the term “brother” means “fellow believer” or “fellow Christian” (cf. TEV, NLT “Christians”; CEV “God’s people”). The term broadly connotes familial relationships within the family of God (cf. BDAG 18 s.v. ἀδελφός 2.a).
[1:9] 59 tn Grk “the lowly brother,” but “lowly/humble” is clarified in context by the contrast with “wealthy” in v. 10.
[1:9] 60 tn Grk “let him boast.”
[1:9] 61 tn Grk “his height,” “his exaltation.”
[1:10] 62 tn Grk “a flower of grass.”
[1:11] 63 tn Or “perishes,” “is destroyed.”
[1:12] 64 tn The word for “man” or “individual” here is ἀνήρ (anhr), which often means “male” or “man (as opposed to woman).” However, as BDAG 79 s.v. 2 says, here it is “equivalent to τὶς someone, a person.”
[1:12] 65 tc Most
[1:13] 66 tn Or “God must not be tested by evil people.”
[1:16] 67 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:2.
[1:17] 68 tn The first phrase refers to the action of giving and the second to what is given.
[1:17] 69 tn Or “All generous giving and every perfect gift from above is coming down.”
[1:17] 70 tn Grk “variation or shadow of turning” (referring to the motions of heavenly bodies causing variations of light and darkness).
[1:18] 71 tn Grk “Having willed, he gave us birth.”
[1:19] 72 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:2.
[1:20] 73 tn The word translated “human” here is ἀνήρ (anhr), which often means “male” or “man (as opposed to woman).” But it sometimes is used generically to mean “anyone,” “a person” (cf. BDAG 79 s.v. 2), and in this context, contrasted with “God’s righteousness,” the point is “human” anger (not exclusively “male” anger).
[1:20] 74 sn God’s righteousness could refer to (1) God’s righteous standard, (2) the righteousness God gives, (3) righteousness before God, or (4) God’s eschatological righteousness (see P. H. Davids, James [NIGTC], 93, for discussion).
[1:21] 75 tn Or “with meekness.”
[1:23] 76 tn The word for “man” or “individual” is ἀνήρ (anhr), which often means “male” or “man (as opposed to woman).” However, as BDAG 79 s.v. 2 says, here it is “equivalent to τὶς someone, a person.”
[1:23] 77 tn Grk “the face of his beginning [or origin].”
[1:24] 78 tn Grk “and he has gone out and immediately has forgotten.”
[1:25] 81 tn Grk “in his doing.”
