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1 Peter 2:4-10
New English Translation

A Living Stone, a Chosen People

4 So as you come to him,[a] a living stone rejected by men but[b] chosen and precious[c] in God’s sight, 5 you yourselves, as living stones, are built up as a spiritual house to be a holy priesthood and to offer[d] spiritual sacrifices that are acceptable to God through Jesus Christ. 6 For it says[e] in scripture, “Look, I lay in Zion a stone, a chosen and precious cornerstone,[f] and whoever believes[g] in him[h] will never[i] be put to shame.”[j] 7 So you who believe see[k] his value,[l] but for those who do not believe, the stone that the builders rejected has become the[m] cornerstone,[n] 8 and a stumbling-stone[o] and a rock to trip over.[p] They stumble[q] because they disobey the word, as they were destined to do.[r] 9 But you are a chosen race, a royal priesthood, a holy nation, a people of his own, so that you may proclaim the virtues[s] of the one who called you out of darkness into his marvelous light. 10 You[t] once were not a people, but now you are God’s people. You were shown no mercy,[u] but now you have received mercy.

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Footnotes

  1. 1 Peter 2:4 tn Grk “to whom coming…you are built up…” as a continuation of the reference to the Lord in v. 3.
  2. 1 Peter 2:4 tn Greek emphasizes the contrast between these two phrases more than can be easily expressed in English.
  3. 1 Peter 2:4 tn Grk “chosen, precious.”
  4. 1 Peter 2:5 tn Grk “unto a holy priesthood to offer.”
  5. 1 Peter 2:6 tn Grk “it contains,” “it stands.”
  6. 1 Peter 2:6 tn Grk “chosen, precious.”
  7. 1 Peter 2:6 tn Grk “the one who believes.”
  8. 1 Peter 2:6 tn Grk either “in him” or “in it,” but the OT and NT uses personify the stone as the King, the Messiah whom God will establish in Jerusalem.
  9. 1 Peter 2:6 tn The negative (οὐ μή, ou mē) is emphatic: “will certainly not.”
  10. 1 Peter 2:6 sn A quotation from Isa 28:16.
  11. 1 Peter 2:7 tn Grk “to you who believe is the value,” referring to their perception of the stone in contrast to those who reject (vv. 7b-8). But the expression may also be translated as “to you who believe is this honor,” referring to the lack of shame cited in v. 6b.
  12. 1 Peter 2:7 tn Grk “the value” or “the honor,” but the former is preferred since it comes from the same root as “priceless” in vv. 4, 6, and it is in contrast to the negative estimate of the stone by those who reject (vv. 7b-8).
  13. 1 Peter 2:7 tn Grk “the head of the corner.”
  14. 1 Peter 2:7 sn A quotation from Ps 118:22 (cf. Matt 21:42; Mark 12:10; Luke 20:17; Acts 4:11).
  15. 1 Peter 2:8 tn Grk “a stone of stumbling and a rock of offense.” The latter phrase uses the term σκάνδαλον (skandalon), denoting an obstacle to faith, something that arouses anger and rejection.
  16. 1 Peter 2:8 sn A quotation from Isa 8:14.
  17. 1 Peter 2:8 tn Grk “who stumble,” referring to “those who do not believe” in vs. 7. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
  18. 1 Peter 2:8 tn Grk “to which they were also destined.”
  19. 1 Peter 2:9 sn This verse contains various allusions and quotations from Exod 19:5-6; 23:22 (LXX); Isa 43:20-21; and Mal 3:17.
  20. 1 Peter 2:10 tn Grk “who,” continuing the description of the readers from vs. 9. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
  21. 1 Peter 2:10 sn The quotations in v. 10 are from Hos 1:6, 9; 2:23.
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1 Peter 3
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Hosea 1:6-9
New English Translation

6 She conceived again and gave birth to a daughter. Then the Lord[a] said to him, “Name her ‘No Pity’ (Lo-Ruhamah) because I will no longer have pity[b] on the nation[c] of Israel. For[d] I will certainly not forgive[e] their guilt.[f] 7 But I will have pity on the nation[g] of Judah.[h] I will deliver them by the Lord their God; I will not deliver them by the warrior’s bow, by sword, by military victory,[i] by chariot horses, or by chariots.”[j]

8 When[k] she had weaned “No Pity” (Lo-Ruhamah), she conceived again and gave birth to another son. 9 Then the Lord[l] said: “Name him ‘Not My People’ (Lo-Ammi), because you[m] are not my people and I am not your[n] God.”[o]

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Footnotes

  1. Hosea 1:6 tn Heb “Then he said”; the referent (the Lord) does not appear in Hebrew but has been specified in the translation for clarity. Many English versions specify the speaker here (KJV “God”; ASV “Jehovah”; NASB, NIV, NRSV “the Lord”).
  2. Hosea 1:6 sn The negative particle לֹא (loʾ, “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.”
  3. Hosea 1:6 tn Heb “house”; cf. TEV, NLT “the people of Israel.”
  4. Hosea 1:6 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).
  5. Hosea 1:6 tn The verb נָשָׂא (nasaʾ, “to take away”) frequently denotes “to forgive,” meaning to take away sin (BDB 671 s.v. נָשָׂא 3.c). The construction נָשׂא אֶשָּׂא (nasoʾ ʾesaʾ, “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.
  6. Hosea 1:6 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 (nasoʾ ʾesaʾ, “I will certainly take away”) is an example of brachyology (abbreviation by word omission). 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).
  7. Hosea 1:7 tn Heb “house”; cf. NCV, TEV, NLT “the people of Judah.”
  8. Hosea 1:7 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 (veʾet bet yehudah ʾarakhem, “but upon the house of Judah I will show pity”).
  9. Hosea 1:7 tn Heb “by war” (so NAB, NRSV, TEV); cf. KJV, NASB, and NIV “(“by”) battle.”
  10. Hosea 1:7 sn These military weapons are examples of the metonymy of adjunct (the specific weapons named) for subject (warfare).
  11. Hosea 1:8 tn The preterite וַתִּגְמֹל (vattigmol, 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).
  12. Hosea 1:9 tn Heb “Then he said”; the referent (the Lord) has been specified in the translation for clarity. As in v. 6, many English versions specify the speaker here.
  13. Hosea 1:9 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).
  14. Hosea 1:9 tn The pronominal suffix on the preposition לָכֶם (lakhem, “your”) is a plural form, referring to the people of Israel as a whole.
  15. Hosea 1:9 tc The MT reads לֹא־אֶהְיֶה לָכֶם (loʾ ʾehyeh lakhem, “I will not be yours”). The editors of BHS suggest emending the text to לֹא־אֱלֹהֵיכֶם (loʾ ʾelohekhem, “I will not be your God”). The emendation creates a tighter parallel with the preceding אַתֶּם לֹא עַמִּי (ʾattem loʾ ʿammi, “you are not my people”). Because of a lack of external evidence, however, the reading of the MT should be retained.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.sn This is an allusion to Yahweh’s promise to Moses אֶהְיֶה עִמָּךְ (ʾehyeh ʿimmakh, “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.
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Hosea 2
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Hosea 2:23
New English Translation

23 Then I will plant her as my own[a] in the land.
I will have pity on ‘No Pity’ (Lo-Ruhamah).
I will say to ‘Not My People’ (Lo-Ammi), ‘You are my people!’
And he[b] will say, ‘You are[c] my God!’”

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Footnotes

  1. Hosea 2:23 tn Heb “for myself.”
  2. Hosea 2:23 tn The Hebrew text, carrying out the reference to the son born in 1:8-9, uses the third person masculine singular pronoun here; some English translations use third person plural (“they,” so KJV, NASB, NIV, CEV) in keeping with the immediate context, which refers to reestablished Israel.
  3. Hosea 2:23 tn The words “You are” do not appear in the Hebrew text but are implied. It is necessary to supply the phrase in the translation to prevent the reader from understanding the predicate “my God” as an exclamation (cf. NAB).
Hosea 2:23 in all English translations
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