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Nehemiah 1
New International Version - UK

Nehemiah’s prayer

1 The words of Nehemiah son of Hakaliah:

In the month of Kislev in the twentieth year, while I was in the citadel of Susa, 2 Hanani, one of my brothers, came from Judah with some other men, and I questioned them about the Jewish remnant that had survived the exile, and also about Jerusalem.

3 They said to me, ‘Those who survived the exile and are back in the province are in great trouble and disgrace. The wall of Jerusalem is broken down, and its gates have been burned with fire.’

4 When I heard these things, I sat down and wept. For some days I mourned and fasted and prayed before the God of heaven. 5 Then I said:

‘Lord, the God of heaven, the great and awesome God, who keeps his covenant of love with those who love him and keep his commandments, 6 let your ear be attentive and your eyes open to hear the prayer your servant is praying before you day and night for your servants, the people of Israel. I confess the sins we Israelites, including myself and my father’s family, have committed against you. 7 We have acted very wickedly towards you. We have not obeyed the commands, decrees and laws you gave your servant Moses.

8 ‘Remember the instruction you gave your servant Moses, saying, “If you are unfaithful, I will scatter you among the nations, 9 but if you return to me and obey my commands, then even if your exiled people are at the farthest horizon, I will gather them from there and bring them to the place I have chosen as a dwelling for my Name.”

10 ‘They are your servants and your people, whom you redeemed by your great strength and your mighty hand. 11 Lord, let your ear be attentive to the prayer of this your servant and to the prayer of your servants who delight in revering your name. Give your servant success today by granting him favour in the presence of this man.’

I was cupbearer to the king.

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Nehemiah 1
New English Translation

A Prayer of Nehemiah

1 [a] These are the words of Nehemiah[b] son of Hacaliah:

It so happened that in the month of Kislev, in the twentieth year,[c] I was in Susa[d] the citadel. 2 Hanani, who was one of my relatives,[e] along with some of the men from Judah, came to me,[f] and I asked them about the Jews who had escaped and had survived the exile, and about Jerusalem.

3 They said to me, “The remnant that remains from the exile there in the province are experiencing considerable[g] adversity and reproach. The wall of Jerusalem lies breached, and its gates have been burned down!”[h]

4 When I heard these things I sat down abruptly,[i] crying and mourning for several days. I continued fasting and praying before the God of heaven. 5 Then I said, “Please, O Lord God of heaven, great and awesome God, who keeps his loving covenant[j] with those who love him and obey[k] his commandments, 6 may your ear be attentive and your eyes be open to hear the prayer of your servant that I am praying to you today throughout both day and night on behalf of your servants the Israelites. I am confessing the sins of the Israelites that we have committed[l] against you—both I myself and my family[m] have sinned. 7 We have behaved corruptly against you, not obeying the commandments, the statutes, and the judgments that you commanded your servant Moses. 8 Please recall the word you commanded your servant Moses: ‘If you act unfaithfully, I will scatter you among the nations.[n] 9 But if you repent[o] and obey[p] my commandments and do them, then even if your dispersed people are in the most remote location,[q] I will gather them from there and bring them to the place I have chosen for my name to reside.’ 10 They are your servants and your people, whom you have redeemed by your mighty strength and by your powerful hand. 11 Please,[r] Lord, listen attentively[s] to the prayer of your servant and to the prayer of your servants who take pleasure in showing respect to[t] your name. Grant your servant success today and show compassion to me[u] in the presence of this man.”

Now[v] I was cupbearer for the king.

Footnotes

  1. Nehemiah 1:1 sn In ancient Judaism Ezra and Nehemiah were regarded as a single book with dual authorship. According to the Talmud, “Ezra wrote his book” (b. Bava Batra 15a). The Gemara then asks and answers, “And who finished it? Nehemiah the son of Hacaliah.” Accordingly, the two are joined in the Leningrad Codex (ca. a.d. 1008), the manuscript upon which modern printed editions of the Hebrew Bible (e.g., BHK and BHS) are based.
  2. Nehemiah 1:1 sn The name Nehemiah in Hebrew (נְחֶמְיָה, nekhemyah) means “the Lord comforts.”
  3. Nehemiah 1:1 tn That is, the twentieth year of King Artaxerxes’ reign (cf. 2:1).
  4. Nehemiah 1:1 tn Heb “Shushan.”
  5. Nehemiah 1:2 tn Heb “brothers.”
  6. Nehemiah 1:2 tn The Hebrew text does not include the words “to me”; these words were supplied in the translation for the sake of clarity.
  7. Nehemiah 1:3 tn Heb “great.”
  8. Nehemiah 1:3 tn Heb “have been burned with fire” (so also in Neh 2:17). The expression “burned with fire” is redundant in contemporary English; the translation uses “burned down” for stylistic reasons.
  9. Nehemiah 1:4 tn Heb “sat down.” Context suggests that this was a rather sudden action, resulting from the emotional shock of the unpleasant news, so “abruptly” has been supplied in the present translation.
  10. Nehemiah 1:5 tn Heb “the covenant and loyal love.” The phrase is a hendiadys: the first noun retains its full nominal sense, while the second noun functions adjectivally (“loyal love” = loving). Alternately, the first might function adjectivally and the second noun function as the noun: “covenant and loyal love” = covenant fidelity (see Neh 9:32).
  11. Nehemiah 1:5 tn Heb “keep.” The Hebrew verb שָׁמַר (shamar, “to observe; to keep”) is often used as an idiom that means “to obey” the commandments of God (e.g., Exod 20:6; Deut 5:16; 23:24; 29:8; Judg 2:22; 1 Kgs 2:43; 11:11; Ps 119:8, 17, 34; Jer 35:18; Ezek 17:14; Amos 2:4). See BDB 1036 s.v. 3.c.
  12. Nehemiah 1:6 tn Heb “have sinned.” For stylistic reasons—to avoid redundancy in English—this was translated as “committed.”
  13. Nehemiah 1:6 tn Heb “the house of my father.”
  14. Nehemiah 1:8 tn Heb “peoples.”
  15. Nehemiah 1:9 tn Heb “turn to me.”
  16. Nehemiah 1:9 tn Heb “keep.” See the note on the word “obey” in Neh 1:5.
  17. Nehemiah 1:9 tn Heb “at the end of the heavens.”
  18. Nehemiah 1:11 tn The interjection אָנָּא (ʾannaʾ) is an emphatic term of entreaty: “please!” (BDB 58 s.v.; HALOT 69-70 s.v.). This term is normally reserved for pleas for mercy from God in life-and-death situations (2 Kgs 20:3 = Isa 38:3; Pss 116:4; 118:25; Jonah 1:14; 4:2) and for forgiveness of heinous sins that would result or have resulted in severe judgment from God (Exod 32:31; Dan 9:4; Neh 1:5, 11).
  19. Nehemiah 1:11 tn Heb “let your ear be attentive.”
  20. Nehemiah 1:11 tn Heb “fear.”
  21. Nehemiah 1:11 tn Heb “grant compassion.” The words “to me” are supplied in the translation for the sake of smoothness and style in English.
  22. Nehemiah 1:11 tn The vav (ו) on וַאֲנִי (vaʾani, “Now, I”) introduces a disjunctive parenthetical clause that provides background information to the reader.
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Nehemiah 1
New International Version

Nehemiah’s Prayer

1 The words of Nehemiah son of Hakaliah:

In the month of Kislev(A) in the twentieth year, while I was in the citadel of Susa,(B) 2 Hanani,(C) one of my brothers, came from Judah with some other men, and I questioned them about the Jewish remnant(D) that had survived the exile, and also about Jerusalem.

3 They said to me, “Those who survived the exile and are back in the province are in great trouble and disgrace. The wall of Jerusalem is broken down, and its gates have been burned with fire.(E)”

4 When I heard these things, I sat down and wept.(F) For some days I mourned and fasted(G) and prayed before the God of heaven. 5 Then I said:

“Lord, the God of heaven, the great and awesome God,(H) who keeps his covenant of love(I) with those who love him and keep his commandments, 6 let your ear be attentive and your eyes open to hear(J) the prayer(K) your servant is praying before you day and night for your servants, the people of Israel. I confess(L) the sins we Israelites, including myself and my father’s family, have committed against you. 7 We have acted very wickedly(M) toward you. We have not obeyed the commands, decrees and laws you gave your servant Moses.

8 “Remember(N) the instruction you gave your servant Moses, saying, ‘If you are unfaithful, I will scatter(O) you among the nations, 9 but if you return to me and obey my commands, then even if your exiled people are at the farthest horizon, I will gather(P) them from there and bring them to the place I have chosen as a dwelling for my Name.’(Q)

10 “They are your servants and your people, whom you redeemed by your great strength and your mighty hand.(R) 11 Lord, let your ear be attentive(S) to the prayer of this your servant and to the prayer of your servants who delight in revering your name. Give your servant success today by granting him favor(T) in the presence of this man.”

I was cupbearer(U) to the king.

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Nehemiah 2
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Nehemiah 2
New International Version - UK

Artaxerxes sends Nehemiah to Jerusalem

2 In the month of Nisan in the twentieth year of King Artaxerxes, when wine was brought for him, I took the wine and gave it to the king. I had not been sad in his presence before, 2 so the king asked me, ‘Why does your face look so sad when you are not ill? This can be nothing but sadness of heart.’

I was very much afraid, 3 but I said to the king, ‘May the king live for ever! Why should my face not look sad when the city where my ancestors are buried lies in ruins, and its gates have been destroyed by fire?’

4 The king said to me, ‘What is it you want?’

Then I prayed to the God of heaven, 5 and I answered the king, ‘If it pleases the king and if your servant has found favour in his sight, let him send me to the city in Judah where my ancestors are buried so that I can rebuild it.’

6 Then the king, with the queen sitting beside him, asked me, ‘How long will your journey take, and when will you get back?’ It pleased the king to send me; so I set a time.

7 I also said to him, ‘If it pleases the king, may I have letters to the governors of Trans-Euphrates, so that they will provide me safe-conduct until I arrive in Judah? 8 And may I have a letter to Asaph, keeper of the royal park, so he will give me timber to make beams for the gates of the citadel by the temple and for the city wall and for the residence I will occupy?’ And because the gracious hand of my God was on me, the king granted my requests. 9 So I went to the governors of Trans-Euphrates and gave them the king’s letters. The king had also sent army officers and cavalry with me.

10 When Sanballat the Horonite and Tobiah the Ammonite official heard about this, they were very much disturbed that someone had come to promote the welfare of the Israelites.

Nehemiah inspects Jerusalem’s walls

11 I went to Jerusalem, and after staying there three days 12 I set out during the night with a few others. I had not told anyone what my God had put in my heart to do for Jerusalem. There were no mounts with me except the one I was riding on.

13 By night I went out through the Valley Gate towards the Jackal[a] Well and the Dung Gate, examining the walls of Jerusalem, which had been broken down, and its gates, which had been destroyed by fire. 14 Then I moved on towards the Fountain Gate and the King’s Pool, but there was not enough room for my mount to get through; 15 so I went up the valley by night, examining the wall. Finally, I turned back and re-entered through the Valley Gate. 16 The officials did not know where I had gone or what I was doing, because as yet I had said nothing to the Jews or the priests or nobles or officials or any others who would be doing the work.

17 Then I said to them, ‘You see the trouble we are in: Jerusalem lies in ruins, and its gates have been burned with fire. Come, let us rebuild the wall of Jerusalem, and we will no longer be in disgrace.’ 18 I also told them about the gracious hand of my God on me and what the king had said to me.

They replied, ‘Let us start rebuilding.’ So they began this good work.

19 But when Sanballat the Horonite, Tobiah the Ammonite official and Geshem the Arab heard about it, they mocked and ridiculed us. ‘What is this you are doing?’ they asked. ‘Are you rebelling against the king?’

20 I answered them by saying, ‘The God of heaven will give us success. We his servants will start rebuilding, but as for you, you have no share in Jerusalem or any claim or historic right to it.’

Footnotes

  1. Nehemiah 2:13 Or Serpent or Fig
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Nehemiah 2
New English Translation

Nehemiah Is Permitted to Go to Jerusalem

2 Then in the month of Nisan, in the twentieth year of King Artaxerxes, when wine was brought to me,[a] I took the wine and gave it to the king. Previously[b] I had not been depressed[c] in the king’s presence.[d] 2 So the king said to me, “Why do you appear to be depressed when you aren’t sick? What can this be other than sadness of heart?” This made me very fearful.

3 I replied to the king, “O king, live forever! Why would I not appear dejected when the city with the graves of my ancestors[e] lies desolate and its gates destroyed[f] by fire?” 4 The king responded,[g] “What is it you are seeking?” Then I quickly prayed to the God of heaven 5 and said to the king, “If the king is so inclined[h] and if your servant has found favor in your sight, dispatch me to Judah, to the city with the graves of my ancestors, so that I can rebuild it.” 6 Then the king, with his consort[i] sitting beside him, replied, “How long would your trip take, and when would you return?” Since the king was pleased to send me,[j] I gave him a time. 7 I said to the king, “If the king is so inclined, let him give me letters for the governors of Trans-Euphrates[k] that will enable me to travel safely until I reach Judah, 8 and a letter for Asaph the keeper of the king’s nature preserve,[l] so that he will give me timber for beams for the gates of the fortress adjacent to the temple and for the city wall[m] and for the house to which I go.” So the king granted me these requests,[n] for the good hand of my God was on me. 9 Then I went to the governors of Trans-Euphrates, and I presented to them the letters from the king. The king had sent with me officers of the army and horsemen. 10 When Sanballat the Horonite and Tobiah the Ammonite official[o] heard all this, they were very displeased that someone had come to seek benefit for the Israelites.

Nehemiah Arrives in Jerusalem

11 So I came to Jerusalem. When I had been there for three days, 12 I got up during the night, along with a few men who were with me. But I did not tell anyone what my God was putting on my heart to do for Jerusalem. There were no animals with me, except for the one[p] I was riding. 13 I proceeded through the Valley Gate by night, in the direction of the Well of the Dragons[q] and the Dung Gate,[r] inspecting[s] the walls of Jerusalem that had been breached and its gates that had been destroyed by fire. 14 I passed on to the Gate of the Well and the King’s Pool, where there was not enough room for my animal to pass with me. 15 I continued up the valley during the night, inspecting the wall. Then I turned back and came to the Valley Gate, and so returned. 16 The officials did not know where I had gone or what I had been doing, for up to this point I had not told any of the Jews or the priests or the nobles or the officials or the rest of the workers. 17 Then I said to them, “You see the problem that we have—Jerusalem is desolate and its gates are burned. Come on! Let’s rebuild the wall of Jerusalem so that this reproach will not continue.” 18 Then I related to them how the good hand of my God was on me and what[t] the king had said to me. Then they replied, “Let’s begin rebuilding right away!”[u] So they readied themselves[v] for this good project. 19 But when Sanballat the Horonite, Tobiah the Ammonite official, and Geshem the Arab heard all this,[w] they derided us and expressed contempt toward us. They said, “What is this you are doing? Are you rebelling against the king?” 20 I responded to them by saying, “The God of heaven will prosper us. We his servants will start the rebuilding.[x] But you have no just or ancient right in Jerusalem.”[y]

Footnotes

  1. Nehemiah 2:1 tc The translation reads with the LXX וְיַיִן לְפָנַי (veyayin lefanay, “and wine before me”) rather than יַיִן לְפָנָיו (yayin lefanayv, “wine before him”) of the MT. The initial vav (ו) of the original וְיַיִן probably dropped out due to haplograpy or orthographic confusion with the two yods (י) which follow. The final vav on לְפָנָיו in the MT was probably added due to dittography with the vav on the immediately following word.
  2. Nehemiah 2:1 tc The translation reads לְפָנִים (lefanim, “formerly”) rather than לְפָנָיו (lefanayv, “to his face”) of the MT. The MT seems to suggest that Nehemiah was not sad before the king, which is contrary to what follows.
  3. Nehemiah 2:1 tn Or “showed him a sullen face.” See HALOT 1251 s.v. רַע, רָע 9.
  4. Nehemiah 2:1 tn This expression is either to be inferred from the context, or perhaps one should read לְפָנָיו (lefanayv, “before him”; cf. the MT) in addition to לְפָנִים (lefanim, “formerly”). See preceding note on the word “previously.”
  5. Nehemiah 2:3 tn Heb “fathers” (also in v. 5).
  6. Nehemiah 2:3 tn Heb “devoured” or “eaten” (so also in Neh 2:13).
  7. Nehemiah 2:4 tn Heb “said to me.”
  8. Nehemiah 2:5 tn Heb “If upon the king it is good.” So also in v. 7.
  9. Nehemiah 2:6 tn Or “queen,” so most English versions (cf. HALOT 1415 s.v. שֵׁגַל); TEV “empress.”
  10. Nehemiah 2:6 tn Heb “It was good before the king and he sent me.”
  11. Nehemiah 2:7 tn Heb “beyond the river,” here and often elsewhere in the Book of Nehemiah.
  12. Nehemiah 2:8 tn Or “forest.” So HALOT 963 s.v. פַּרְדֵּס 2.
  13. Nehemiah 2:8 tc One medieval Hebrew ms, the Syriac Peshitta, Vulgate, and the Arabic read here the plural וּלְחוֹמוֹת (ulekhomot, “walls”) against the singular וּלְחוֹמַת (ulekhomat) in the MT. The plural holem vav (וֹ) might have dropped out due to dittography or the plural form might have been written defectively.
  14. Nehemiah 2:8 tn The Hebrew text does not include the expression “these requests,” but it is implied.
  15. Nehemiah 2:10 tn Heb “servant” (so KJV, ASV; NAB “slave”; NCV “officer.” This phrase also occurs in v. 19.
  16. Nehemiah 2:12 tn Heb “the animal.”
  17. Nehemiah 2:13 tn Or “Well of the Serpents”; or “Well of the Jackals” (cf. ASV, NIV, NLT).
  18. Nehemiah 2:13 tn Or “Rubbish Gate” (so TEV); NASB “Refuse Gate”; NCV “Trash Gate”; CEV “Garbage Gate.”
  19. Nehemiah 2:13 tc For the MT reading שֹׂבֵר (sover, “inspecting”) the LXX erroneously has שֹׁבֵר (shover, “breaking”). However, further destruction of Jerusalem’s walls was obviously not a part of Nehemiah’s purpose.
  20. Nehemiah 2:18 tn Heb “the words of the king which he had spoken to me.”
  21. Nehemiah 2:18 tn Heb “Arise! Let us rebuild!”
  22. Nehemiah 2:18 tn Heb “strengthened their hands.”
  23. Nehemiah 2:19 tn The Hebrew text does not include the words “all this,” but they have been added in the translation for clarity.
  24. Nehemiah 2:20 tn Heb “will arise and build.” The idiom “arise and…” means to begin the action described by the second verb.
  25. Nehemiah 2:20 tn Heb “portion or right or remembrance.” The expression is probably a hendiatris: The first two nouns retain their full nominal function, while the third noun functions adjectivally (“right or remembrance” = “ancient right”).
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Nehemiah 2
New International Version

Artaxerxes Sends Nehemiah to Jerusalem

2 In the month of Nisan in the twentieth year of King Artaxerxes,(A) when wine was brought for him, I took the wine and gave it to the king. I had not been sad in his presence before, 2 so the king asked me, “Why does your face look so sad when you are not ill? This can be nothing but sadness of heart.”

I was very much afraid, 3 but I said to the king, “May the king live forever!(B) Why should my face not look sad when the city(C) where my ancestors are buried lies in ruins, and its gates have been destroyed by fire?(D)”

4 The king said to me, “What is it you want?”

Then I prayed to the God of heaven, 5 and I answered the king, “If it pleases the king and if your servant has found favor in his sight, let him send me to the city in Judah where my ancestors are buried so that I can rebuild it.”

6 Then the king(E), with the queen sitting beside him, asked me, “How long will your journey take, and when will you get back?” It pleased the king to send me; so I set a time.

7 I also said to him, “If it pleases the king, may I have letters to the governors of Trans-Euphrates,(F) so that they will provide me safe-conduct until I arrive in Judah? 8 And may I have a letter to Asaph, keeper of the royal park, so he will give me timber to make beams for the gates of the citadel(G) by the temple and for the city wall and for the residence I will occupy?” And because the gracious hand of my God was on me,(H) the king granted my requests.(I) 9 So I went to the governors of Trans-Euphrates and gave them the king’s letters. The king had also sent army officers and cavalry(J) with me.

10 When Sanballat(K) the Horonite and Tobiah(L) the Ammonite official heard about this, they were very much disturbed that someone had come to promote the welfare of the Israelites.(M)

Nehemiah Inspects Jerusalem’s Walls

11 I went to Jerusalem, and after staying there three days(N) 12 I set out during the night with a few others. I had not told anyone what my God had put in my heart to do for Jerusalem. There were no mounts with me except the one I was riding on.

13 By night I went out through the Valley Gate(O) toward the Jackal[a] Well and the Dung Gate,(P) examining the walls(Q) of Jerusalem, which had been broken down, and its gates, which had been destroyed by fire. 14 Then I moved on toward the Fountain Gate(R) and the King’s Pool,(S) but there was not enough room for my mount to get through; 15 so I went up the valley by night, examining the wall. Finally, I turned back and reentered through the Valley Gate. 16 The officials did not know where I had gone or what I was doing, because as yet I had said nothing to the Jews or the priests or nobles or officials or any others who would be doing the work.

17 Then I said to them, “You see the trouble we are in: Jerusalem lies in ruins, and its gates have been burned with fire.(T) Come, let us rebuild the wall(U) of Jerusalem, and we will no longer be in disgrace.(V)” 18 I also told them about the gracious hand of my God on me(W) and what the king had said to me.

They replied, “Let us start rebuilding.” So they began this good work.

19 But when Sanballat(X) the Horonite, Tobiah the Ammonite official and Geshem(Y) the Arab heard about it, they mocked and ridiculed us.(Z) “What is this you are doing?” they asked. “Are you rebelling against the king?”

20 I answered them by saying, “The God of heaven will give us success. We his servants will start rebuilding,(AA) but as for you, you have no share(AB) in Jerusalem or any claim or historic right to it.”

Footnotes

  1. Nehemiah 2:13 Or Serpent or Fig
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Nehemiah 3
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Hosea 12
New International Version - UK

12 [a]Ephraim feeds on the wind;
    he pursues the east wind all day
    and multiplies lies and violence.
He makes a treaty with Assyria
    and sends olive oil to Egypt.
2 The Lord has a charge to bring against Judah;
    he will punish Jacob[b] according to his ways
    and repay him according to his deeds.
3 In the womb he grasped his brother’s heel;
    as a man he struggled with God.
4 He struggled with the angel and overcame him;
    he wept and begged for his favour.
He found him at Bethel
    and talked with him there –
5 the Lord God Almighty,
    the Lord is his name!
6 But you must return to your God;
    maintain love and justice,
    and wait for your God always.

7 The merchant uses dishonest scales
    and loves to defraud.
8 Ephraim boasts,
    ‘I am very rich; I have become wealthy.
With all my wealth they will not find in me
    any iniquity or sin.’

9 ‘I have been the Lord your God
    ever since you came out of Egypt;
I will make you live in tents again,
    as in the days of your appointed festivals.
10 I spoke to the prophets,
    gave them many visions
    and told parables through them.’

11 Is Gilead wicked?
    Its people are worthless!
Do they sacrifice bulls in Gilgal?
    Their altars will be like piles of stones
    on a ploughed field.
12 Jacob fled to the country of Aram[c];
    Israel served to get a wife,
    and to pay for her he tended sheep.
13 The Lord used a prophet to bring Israel up from Egypt,
    by a prophet he cared for him.
14 But Ephraim has aroused his bitter anger;
    his Lord will leave on him the guilt of his bloodshed
    and will repay him for his contempt.

Footnotes

  1. Hosea 12:1 In Hebrew texts 12:1-14 is numbered 12:2-15.
  2. Hosea 12:2 Jacob means he grasps the heel, a Hebrew idiom for he takes advantage of or he deceives.
  3. Hosea 12:12 That is, North-west Mesopotamia
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Hosea 12
New English Translation

12 Ephraim continually feeds on the wind;
he chases the east wind all day;
he multiplies lies and violence.
They make treaties[a] with Assyria,
and send olive oil as tribute[b] to Egypt.
2 The Lord also has a covenant lawsuit[c] against Judah;
he will punish Jacob according to his ways
and repay him according to his deeds.

Israel Must Return to the God of Jacob

3 In the womb he attacked his brother;
in his manly vigor he struggled[d] with God.
4 He struggled[e] with an angel and prevailed;
he wept and begged for his favor.
He found God[f] at Bethel,
and there he spoke with him![g]
5 As for the Lord God Almighty,
the Lord is the name by which he is remembered![h]
6 But you must return[i] to your God,
by maintaining love and justice
and by waiting[j] for your God to return to you.[k]

The Lord Refutes Israel’s False Claim of Innocence

7 The businessmen love to cheat;[l]
they use dishonest scales.[m]
8 Ephraim boasts,[n] “I am very rich!
I have become wealthy![o]
In all that I have done to gain my wealth,[p]
no one can accuse me of any offense[q] that is actually sinful.”[r]
9 “I am the Lord your God[s] who brought you[t] out of Egypt;
I will make you live in tents again as in the days of old.[u]
10 I spoke to the prophets;
I myself revealed many visions;[v]
I spoke in parables[w] through[x] the prophets.”
11 Is there idolatry[y] in Gilead?[z]
Certainly its inhabitants[aa] will come to nothing![ab]
Do they sacrifice bulls in Gilgal?
Surely their altars will be like stones heaped up on a plowed field!

Jacob in Aram, Israel in Egypt, and Ephraim in Trouble

12 Jacob fled to the country of Aram,
then Israel worked[ac] to acquire a wife;
he tended sheep to pay for her.
13 The Lord brought Israel out of Egypt by a prophet,
and due to a prophet[ad] Israel[ae] was preserved alive.[af]
14 But Ephraim bitterly[ag] provoked him to anger;
so he will hold him accountable for the blood he has shed,[ah]
his Lord[ai] will repay him for the contempt he has shown.[aj]

Footnotes

  1. Hosea 12:1 tn Heb “a treaty” (so NIV, NRSV); cf. KJV, NASB “a covenant,” NAB “comes to terms.”
  2. Hosea 12:1 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”).
  3. Hosea 12:2 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 that Yahweh, the suzerain, lodges against his disobedient vassal, accusing Israel and Judah of breach of covenant that will elicit the covenant curses (cf. NLT “is bringing a lawsuit”).
  4. Hosea 12:3 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.”
  5. Hosea 12:4 tc The MT vocalizes the consonantal text וָיָּשַׂר (vayyasar, vav consecutive + Qal preterite third person masculine singular from שׂוּר, sur, possibly a byform of one or more other roots. Parallelism with שָׂרַה (sarah, “he contended”) in 12:3 suggested that it be vocalized as ויִּשַׂר (vav consecutive + Qal preterite third person masculine singular from שׂרה [“to strive, contend”]). The latter is followed by almost all English versions here.
  6. Hosea 12:4 tn Heb “him”; the referent (God) has been specified in the translation for clarity.
  7. Hosea 12:4 tc The Leningrad Codex and the Allepo Codex both read first person common plural עִמָּנוּ (ʿimmanu, “with us”). The LXX and Peshitta both reflect an alternate Hebrew Vorlage of third person masculine singular עִמּוֹ (ʿimmo, “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 third person masculine singular reading. It is likely that the first person common plural reading, נוּ-, on עִמָּנוּ arose due to a misunderstanding of the third person masculine singular נוּ- suffix on יִמְצָאֶנּוּ (yimtsaʾennu, “he found him”; Qal imperfect third person masculine singular + third person masculine singular suffix), which was probably misunderstood as the first 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.
  8. Hosea 12:5 tn Heb “[is] his memorial name” (so ASV); cf. TEV “the name by which he is to be worshipped.”
  9. Hosea 12:6 tn The verb תָשׁוּב (tashuv, Qal imperfect second 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.
  10. Hosea 12:6 tn The verb וְקַוֵּה (veqavveh, vav + Piel imperative second 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; 40:1 HT [40:1 ET]; 52:11 HT [52:9 ET]; 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 (ʾel, “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.
  11. Hosea 12:6 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”).
  12. Hosea 12:7 tn Heb “the merchant…loves to cheat.” The Hebrew has singular forms (noun and verb) that are used generically to refer to all Israelite merchants and traders in general. The singular noun II כְּנַעַן (kenaʿan, “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).
  13. Hosea 12:7 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.
  14. Hosea 12:8 tn Heb “says” (so NAB).
  15. Hosea 12:8 tn Heb “I have found wealth for myself.” The verb מָצַא (matsaʾ, “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).
  16. Hosea 12:8 tc The MT reads the first person common singular suffix on the noun יְגִיעַי (yegiʿay, “my labors/gains”; masculine plural noun + first person common singular suffix). The LXX’s οἱ πόνοι αὐτοῦ (hoi ponoi autou, “his labors”) assumes a third person masculine singular suffix on the noun יְגִיעַיו (yegiʿayv, “his labors/gains”; masculine plural noun + third 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 (first person common singular suffix) or whether these are the words of the prophet (third person masculine singular suffix). See the following translator’s note for the two rival lexical meanings that in turn lead to the textual options for the line as a whole.tn Heb “In all my gains/labors.” The noun יְגִיעַ (yegiʿa) has a twofold range of meaning: (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.
  17. Hosea 12:8 tn The phrase מָצָאתִי אוֹן לִי (matsaʾti ʾon li, “I have found wealth for myself” = I have become wealthy) forms a wordplay with לֹא יִמְצְאוּ לִי עָוֹן (loʾ yimtseʾu li ʿavon, “they will not find guilt in me”). The repetition of מָצָא לִי (matsaʾ li) is enhanced by the paronomasia between the similar sounding nouns עָוֹן (ʾavon, “guilt”) and אוֹן (ʾon, “wealth”). The wordplay emphasizes that Israel’s acquisition of wealth cannot be divorced from his guilt in dishonest business practices. Israel has difficulty in professing his innocence, that he is not guilty (עָוֹן) of dishonest acquisition of wealth (אוֹן).
  18. Hosea 12:8 tc The MT reads, “[in] all my gains, they will not find guilt in me that would be sin.” The LXX reflects a Hebrew Vorlage that would be translated, “in all his labors, he cannot offset his guilt that 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), and “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 of getting rich dishonestly” (TEV); and “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 that is sin.”
  19. Hosea 12:9 sn The Lord answers Ephraim’s self-assertion (“I am rich!”) with a self-introduction formula (“I am the Lord your God!”) that introduces judgment oracles and ethical instructions.
  20. Hosea 12:9 tn Or “[Ever since you came] out of Egypt”; cf. CEV “just as I have been since the time you were in Egypt.”
  21. Hosea 12:9 tn Heb “as in the days of meeting” (כִּימֵי מוֹעֵד, kime moʿed). 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, keyom) to introduce analogies drawn from Israel’s early history (e.g., Hos 2:5, 17; 9:9; 10:9).
  22. Hosea 12:10 tn Heb “I myself multiplied vision[s]”; cf. NASB “I gave numerous visions.”
  23. Hosea 12:10 tn There is debate whether אֲדַמֶּה (ʾadammeh, Piel imperfect first 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).
  24. Hosea 12:10 tn Heb “by the hand of”; cf. KJV, ASV “by the ministry of.”
  25. Hosea 12:11 tn The noun אָוֶן (ʾaven) has a broad range of meanings that include: (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”).
  26. Hosea 12:11 tn The introductory deictic particle אִם (ʾim) 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….”
  27. Hosea 12:11 tn Heb “they”; the referent (the inhabitants of Gilead) has been specified in the translation for clarity.
  28. Hosea 12:11 tn The noun שָׁוְא (shavʾ, “emptiness, nothing”), which describes the imminent judgment of the people of Gilead, creates a wordplay in Hebrew with the noun אָוֶן (ʾaven, “nothingness” = idolatry). Because Gilead worshiped “nothingness” (idols), it would become “nothing” (i.e., be destroyed).
  29. Hosea 12:12 tn Heb “served” (so NAB, NIV, NRSV); cf. NLT “earned a wife.”
  30. Hosea 12:13 tn Heb “by a prophet” (so NAB, NASB, NIV, NRSV).
  31. Hosea 12:13 tn Heb “he”; the referent (Israel) has been specified in the translation for clarity.
  32. Hosea 12:13 tn Heb “was protected”; cf. 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.
  33. Hosea 12:14 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.
  34. Hosea 12:14 tn Heb “He will leave his blood upon him”; cf. NIV “will leave upon him the guilt of his bloodshed.”
  35. Hosea 12:14 tn The Hebrew term translated “Lord” here is אֲדֹנָי (’adonay).
  36. Hosea 12:14 tn Heb “for his contempt” (so NIV); cf. NRSV “for his insults,” NAB “for his outrage.”
Close NIV

Hosea 12
New International Version

12 [a]1 Ephraim(A) feeds on the wind;(B)
    he pursues the east wind all day
    and multiplies lies and violence.(C)
He makes a treaty with Assyria(D)
    and sends olive oil to Egypt.(E)
2 The Lord has a charge(F) to bring against Judah;(G)
    he will punish(H) Jacob[b] according to his ways
    and repay him according to his deeds.(I)
3 In the womb he grasped his brother’s heel;(J)
    as a man he struggled(K) with God.
4 He struggled with the angel and overcame him;
    he wept and begged for his favor.
He found him at Bethel(L)
    and talked with him there—
5 the Lord God Almighty,
    the Lord is his name!(M)
6 But you must return(N) to your God;
    maintain love and justice,(O)
    and wait for your God always.(P)

7 The merchant uses dishonest scales(Q)
    and loves to defraud.
8 Ephraim boasts,(R)
    “I am very rich; I have become wealthy.(S)
With all my wealth they will not find in me
    any iniquity or sin.”

9 “I have been the Lord your God
    ever since you came out of Egypt;(T)
I will make you live in tents(U) again,
    as in the days of your appointed festivals.
10 I spoke to the prophets,
    gave them many visions
    and told parables(V) through them.”(W)

11 Is Gilead wicked?(X)
    Its people are worthless!
Do they sacrifice bulls in Gilgal?(Y)
    Their altars will be like piles of stones
    on a plowed field.(Z)
12 Jacob fled to the country of Aram[c];(AA)
    Israel served to get a wife,
    and to pay for her he tended sheep.(AB)
13 The Lord used a prophet to bring Israel up from Egypt,(AC)
    by a prophet he cared for him.(AD)
14 But Ephraim has aroused his bitter anger;
    his Lord will leave on him the guilt of his bloodshed(AE)
    and will repay him for his contempt.(AF)

Footnotes

  1. Hosea 12:1 In Hebrew texts 12:1-14 is numbered 12:2-15.
  2. Hosea 12:2 Jacob means he grasps the heel, a Hebrew idiom for he takes advantage of or he deceives.
  3. Hosea 12:12 That is, Northwest Mesopotamia
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Hosea 11
Hosea 13
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Colossians 3
New International Version - UK

Living as those made alive in Christ

3 Since, then, you have been raised with Christ, set your hearts on things above, where Christ is, seated at the right hand of God. 2 Set your minds on things above, not on earthly things. 3 For you died, and your life is now hidden with Christ in God. 4 When Christ, who is your[a] life, appears, then you also will appear with him in glory.

5 Put to death, therefore, whatever belongs to your earthly nature: sexual immorality, impurity, lust, evil desires and greed, which is idolatry. 6 Because of these, the wrath of God is coming.[b] 7 You used to walk in these ways, in the life you once lived. 8 But now you must also rid yourselves of all such things as these: anger, rage, malice, slander, and filthy language from your lips. 9 Do not lie to each other, since you have taken off your old self with its practices 10 and have put on the new self, which is being renewed in knowledge in the image of its Creator. 11 Here there is no Gentile or Jew, circumcised or uncircumcised, barbarian, Scythian, slave or free, but Christ is all, and is in all.

12 Therefore, as God’s chosen people, holy and dearly loved, clothe yourselves with compassion, kindness, humility, gentleness and patience. 13 Bear with each other and forgive one another if any of you has a grievance against someone. Forgive as the Lord forgave you. 14 And over all these virtues put on love, which binds them all together in perfect unity.

15 Let the peace of Christ rule in your hearts, since as members of one body you were called to peace. And be thankful. 16 Let the message of Christ dwell among you richly as you teach and admonish one another with all wisdom through psalms, hymns, and songs from the Spirit, singing to God with gratitude in your hearts. 17 And whatever you do, whether in word or deed, do it all in the name of the Lord Jesus, giving thanks to God the Father through him.

Instructions for Christian households

18 Wives, submit yourselves to your husbands, as is fitting in the Lord.

19 Husbands, love your wives and do not be harsh with them.

20 Children, obey your parents in everything, for this pleases the Lord.

21 Fathers,[c] do not embitter your children, or they will become discouraged.

22 Slaves, obey your earthly masters in everything; and do it, not only when their eye is on you and to curry their favour, but with sincerity of heart and reverence for the Lord. 23 Whatever you do, work at it with all your heart, as working for the Lord, not for human masters, 24 since you know that you will receive an inheritance from the Lord as a reward. It is the Lord Christ you are serving. 25 Anyone who does wrong will be repaid for their wrongs, and there is no favouritism.

Footnotes

  1. Colossians 3:4 Some manuscripts our
  2. Colossians 3:6 Some early manuscripts coming on those who are disobedient
  3. Colossians 3:21 Or Parents
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Colossians 3
New English Translation

Exhortations to Seek the Things Above

3 Therefore, if you have been raised with Christ, keep seeking the things above, where Christ is, seated at the right hand of God. 2 Keep thinking about things above, not things on the earth, 3 for you have died and your life is hidden with Christ in God. 4 When Christ (who is your[a] life) appears, then you too will be revealed in glory with him. 5 So put to death whatever in your nature belongs to the earth:[b] sexual immorality, impurity, shameful passion,[c] evil desire, and greed which is idolatry. 6 Because of these things the wrath of God is coming on the sons of disobedience.[d] 7 You also lived your lives[e] in this way at one time, when you used to live among them. 8 But now, put off all such things[f] as anger, rage, malice, slander, abusive language from your mouth. 9 Do not lie to one another since you have put off the old man with its practices 10 and have been clothed with the new man[g] that is being renewed in knowledge according to the image of the one who created it. 11 Here there is neither Greek nor Jew, circumcised or uncircumcised, barbarian, Scythian, slave[h] or free, but Christ is all and in all.

Exhortation to Unity and Love

12 Therefore, as the elect of God, holy and dearly loved, clothe yourselves with a heart of mercy,[i] kindness, humility, gentleness, and patience, 13 bearing with one another and forgiving[j] one another, if someone happens to have[k] a complaint against anyone else. Just as the Lord has forgiven you, so you also forgive others.[l] 14 And to all these[m] virtues[n] add[o] love, which is the perfect bond.[p] 15 Let the peace of Christ be in control in your heart (for you were in fact called as one body[q] to this peace), and be thankful. 16 Let the word of Christ[r] dwell in you richly, teaching and exhorting one another with all wisdom, singing psalms, hymns, and spiritual songs, all with grace[s] in your hearts to God. 17 And whatever you do in word or deed, do it all in the name of the Lord Jesus, giving thanks to God the Father through him.

Exhortation to Households

18 Wives, submit to your[t] husbands, as is fitting in the Lord. 19 Husbands, love your wives and do not be embittered against them. 20 Children, obey your parents in everything, for this is pleasing in the Lord. 21 Fathers,[u] do not provoke[v] your children, so they will not become disheartened. 22 Slaves,[w] obey your earthly[x] masters in every respect, not only when they are watching—like those who are strictly people-pleasers—but with a sincere heart, fearing the Lord. 23 Whatever you are doing,[y] work at it with enthusiasm,[z] as to the Lord and not for people,[aa] 24 because you know that you will receive your[ab] inheritance[ac] from the Lord as the reward. Serve[ad] the Lord Christ. 25 For the one who does wrong will be repaid for his wrong,[ae] and there are no exceptions.[af]

Footnotes

  1. Colossians 3:4 tc Certain mss (B[*] D1 H 0278 1175 1505 1739 2464 M sy sa) read ἡμῶν (hēmōn, “our”), while others (P46 א C D* F G P Ψ 075 33 81 1881 al latt bo) read ὑμῶν (humōn, “your”). Internally, it is possible that the second person pronoun arose through scribal conformity to the second person pronoun used previously in v. 3 (ὑμῶν) and following in v. 4 (ὑμεῖς, humeis). But in terms of external criteria, the second person pronoun has superior ms support (though there is an Alexandrian split) and ἡμῶν may have arisen through accident (error of sight) or scribal attempt to universalize the statement since all Christians have Jesus as their life. See TCGNT 557.
  2. Colossians 3:5 tn Grk “the members which are on the earth.” See BDAG 628 s.v. μέλος 1, “put to death whatever in you is worldly.”
  3. Colossians 3:5 tn Or “lust.”
  4. Colossians 3:6 tc The words ἐπὶ τοὺς υἱοὺς τῆς ἀπειθείας (epi tous huious tēs apeitheias, “on the sons of disobedience”) are lacking in P46 B b sa Cl Ambst Hier, but are found in א A C D F G H I Ψ 075 0278 33 1175 1505 1739 1881 2464 M lat sy bo. The words are omitted by several English translations (NASB, NIV, ESV, TNIV). This textual problem is quite difficult to resolve. On the one hand, the parallel account in Eph 5:6 has these words, thus providing scribes a motive for adding them here. On the other hand, the reading without the words may be too hard: The ἐν οἷς (en |ois) of v. 7 seems to have no antecedent without υἱούς already in the text, although it could possibly be construed as neuter referring to the vice list in v. 5. Further, although the witness of B is especially significant, there are other places in which B and P46 share errant readings of omission. Nevertheless, the strength of the internal evidence against the longer reading is at least sufficient to cause doubt here. The decision to retain the words in the text is less than certain. sn The expression sons of disobedience is a Semitic idiom that means “people characterized by disobedience.” In this context it refers to “all those who are disobedient.” Cf. Eph 5:6.
  5. Colossians 3:7 tn Grk “you also walked.” The verb περιπατέω (peripateō) is commonly used in the NT to refer to behavior or conduct of one’s life (L&N 41.11).
  6. Colossians 3:8 tn The Greek article with τὰ πάντα (ta panta) is anaphoric, referring to the previous list of vices, and has been translated here as “all such things.”
  7. Colossians 3:10 sn Put off all such things. The commands in vv. 8-9 are based on two reasons given in vv. 9-10—reasons which are expressed in terms of a metaphor about clothing oneself. Paul says that they have put off the old man and have put on the new man. Two things need to be discussed in reference to Paul’s statement. (1) What is the meaning of the clothing imagery (i.e., the “have put off” and “have been clothed”)? (2) What is the meaning of the old man and the new man? Though some commentators understand the participles “have put off” (v. 9) and “have been clothed” (v. 10) as imperatives (i.e., “put off!” and “put on!”), this use of participles is extremely rare in the NT and thus unlikely here. It is better to take them as having the semantic force of indicatives, and thus they give an explanation of what had happened to the Colossians at the time of their conversion—they had taken off the old man and put on the new when they trusted in Christ (cf. 1:4). While it is difficult to say for certain what the background to Paul’s “clothing” metaphor might be (whether it is primarily Jewish and comes from the OT, or primarily Gentile and comes from some facet of the Greco-Roman religious milieu), it is nonetheless clear, on the basis of Paul’s usage of the expression, that the old man refers to man as he is in Adam and dominated by sin (cf. Rom 6:6; Eph 4:22), while the new man refers to the Christian whose new sphere of existence is in Christ. Though the metaphor of clothing oneself primarily reflects outward actions, there is a distinct inward aspect to it, as the rest of v. 10 indicates: being renewed in knowledge according to the image of the one who created it. Paul’s point, then, is that Christians should take off their dirty clothing (inappropriate behavior) and put on clean clothing (behavior consistent with knowing Christ) because this has already been accomplished in a positional sense at the time of their conversion (cf. Gal 3:27 with Rom 13:14).
  8. Colossians 3:11 tn See the note on “fellow slave” in 1:7.
  9. Colossians 3:12 tn If the genitive construct σπλάγχνα οἰκτιρμοῦ (splanchna oiktirmou) is a hendiadys then it would be “compassion” or “tenderheartedness.” See M. J. Harris, Colossians and Philemon (EGGNT), 161.
  10. Colossians 3:13 tn For the translation of χαριζόμενοι (charizomenoi) as “forgiving,” see BDAG 1078 s.v. χαρίζομαι 3. The two participles “bearing” (ἀνεχόμενοι, anechomenoi) and “forgiving” (χαριζόμενοι) express the means by which the action of the finite verb “clothe yourselves” is to be carried out.
  11. Colossians 3:13 tn Grk “if someone has”; the term “happens,” though not in the Greek text, is inserted to bring out the force of the third class condition.
  12. Colossians 3:13 tn The expression “forgive others” is not in the Greek text, but is implied. It is included in the translation to make the sentence complete and more comprehensible to the English reader.
  13. Colossians 3:14 tn BDAG 365 s.v. ἐπί 7 suggests “to all these” as a translation for ἐπὶ πᾶσιν δὲ τούτοις (epi pasin de toutois).
  14. Colossians 3:14 tn The term “virtues” is not in the Greek text, but is included in the translation to specify the antecedent and to make clear the sense of the pronoun “these.”
  15. Colossians 3:14 tn The verb “add,” though not in the Greek text, is implied, picking up the initial imperative “clothe yourselves.”
  16. Colossians 3:14 tn The genitive τῆς τελειότητος (tēs teleiotētos) has been translated as an attributive genitive, “the perfect bond.”
  17. Colossians 3:15 tn Grk “in one body.” This phrase emphasizes the manner in which the believers were called, not the goal of their calling, and focuses upon their unity.
  18. Colossians 3:16 tc Since “the word of Christ” occurs nowhere else in the NT, two predictable variants arose: “word of God” and “word of the Lord.” Even though some of the witnesses for these variants are impressive (κυρίου [kuriou, “of the Lord”] in א* I 1175 bo Cl; θεοῦ [theou, “of God”] in A C* 33 104 323 945 al), the reading Χριστοῦ (Christou, “of Christ”) is read by an excellent cross-section of witnesses (P46 א2 B C2 D F G Ψ 075 1505 1739 1881 2464 M lat sa). On both internal and external grounds, Χριστοῦ is strongly preferred.
  19. Colossians 3:16 tn Grk “with grace”; “all” is supplied as it is implicitly related to all the previous instructions in the verse.
  20. Colossians 3:18 tn The article τοῖς (tois) with ἀνδράσιν (andrasin, “husbands”) has been translated as a possessive pronoun (“your”); see ExSyn 215.
  21. Colossians 3:21 tn Or perhaps “Parents.” The plural οἱ πατέρες (hoi pateres, “fathers”) can be used to refer to both the male and female parent (BDAG 786 s.v. πατήρ 1.a).
  22. Colossians 3:21 tn Or “do not cause your children to become resentful” (L&N 88.168). BDAG 391 s.v. ἐρεθίζω states, “to cause someone to react in a way that suggests acceptance of a challenge, arouse, provoke mostly in bad sense irritate, embitter.”
  23. Colossians 3:22 tn On this word here and in 4:1, see the note on “fellow slave” in 1:7.
  24. Colossians 3:22 tn The prepositional phrase κατὰ σάρκα (kata sarka) does not necessarily qualify the masters as earthly or human (as opposed to the Master in heaven, the Lord), but could also refer to the sphere in which “the service-relation holds true.” See BDAG 577 s.v. κύριος 1.b.
  25. Colossians 3:23 tn The present progressive “are doing” was used in the translation of ποιῆτε (poiēte) to bring out the idea that Paul is probably referring to what they already do for work.
  26. Colossians 3:23 tn Grk “from the soul.”
  27. Colossians 3:23 tn Grk “men”; here ἀνθρώποις (anthrōpois) is used in a generic sense and refers to people in general.
  28. Colossians 3:24 tn The article τῆς (tēs) has been translated as a possessive pronoun, “your” (ExSyn 215). It may also be functioning to indicate a well-known concept (inheritance as eternal life). See BDAG 548 s.v. κληρονομία 3: “common in Christian usage (corresp. to the LXX) (the possession of) transcendent salvation (as the inheritance of God’s children).”
  29. Colossians 3:24 tn The genitive τῆς κληρονομίας (tēs klēronomias) is a genitive of apposition: The reward consists of the inheritance.
  30. Colossians 3:24 tn The form of the term δουλεύετε (douleuete) is ambiguous; it can be read as either indicative or imperative. In favor of the indicative: (1) it seems to explain better the first part of v. 24, esp. “from the Lord” which would then read as: “because you know that you will receive your inheritance from the Lord as a reward for it is the Lord you are serving.” The “for” is supplied to make the relation explicit (it is actually added in many mss—D1 Ψ 075 M—but the best ms evidence is against its inclusion). (2) With the imperative, one might expect ὡς τῷ κυρίῳ (hōs tō kuriō), as for example in Eph 6:7. In favor of the imperative: (1) an imperative resumes the ἐργάζεσθε (ergazesthe) in v. 23a and forms a chiasm with it; (2) an imperative makes more sense of the γάρ (gar) in v. 25a; (3) an imperative relates equally well to the preceding statement; (4) a parallel can be found in Rom 12:11 which uses an imperatival participle δουλεύοντες (douleuontes) with the dative τῷ κυρίῳ. For an elaboration of these points see M. J. Harris, Colossians and Philemon (EGGNT), 185-86.
  31. Colossians 3:25 tn Grk “that which he did wrong.”sn It is a common theme in biblical thought that punishment for sin involves being fully given over to its consequences (cf. Rom 1), and this is also true of believers. Here Paul’s implication is that believers who sin and disobey the Lord whom they serve will receive the consequences of their actions, which is a fitting discipline.
  32. Colossians 3:25 tn The Greek word used here is προσωπολημψία (prosōpolēmpsia) and is usually translated “partiality.” It is used to describe unjust or unrighteous favoritism (Rom 2:11, Eph 6:9, Jas 2:1). When it comes to disciplining his children for their sins, God will treat all equally with no partiality.
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Colossians 3
New International Version

Living as Those Made Alive in Christ

3 Since, then, you have been raised with Christ,(A) set your hearts on things above, where Christ is, seated at the right hand of God.(B) 2 Set your minds on things above, not on earthly things.(C) 3 For you died,(D) and your life is now hidden with Christ in God. 4 When Christ, who is your[a] life,(E) appears,(F) then you also will appear with him in glory.(G)

5 Put to death,(H) therefore, whatever belongs to your earthly nature:(I) sexual immorality,(J) impurity, lust, evil desires and greed,(K) which is idolatry.(L) 6 Because of these, the wrath of God(M) is coming.[b] 7 You used to walk in these ways, in the life you once lived.(N) 8 But now you must also rid yourselves(O) of all such things as these: anger, rage, malice, slander,(P) and filthy language from your lips.(Q) 9 Do not lie to each other,(R) since you have taken off your old self(S) with its practices 10 and have put on the new self,(T) which is being renewed(U) in knowledge in the image of its Creator.(V) 11 Here there is no Gentile or Jew,(W) circumcised or uncircumcised,(X) barbarian, Scythian, slave or free,(Y) but Christ is all,(Z) and is in all.

12 Therefore, as God’s chosen people, holy and dearly loved, clothe yourselves(AA) with compassion, kindness, humility,(AB) gentleness and patience.(AC) 13 Bear with each other(AD) and forgive one another if any of you has a grievance against someone. Forgive as the Lord forgave you.(AE) 14 And over all these virtues put on love,(AF) which binds them all together in perfect unity.(AG)

15 Let the peace of Christ(AH) rule in your hearts, since as members of one body(AI) you were called to peace.(AJ) And be thankful. 16 Let the message of Christ(AK) dwell among you richly as you teach and admonish one another with all wisdom(AL) through psalms,(AM) hymns, and songs from the Spirit, singing to God with gratitude in your hearts.(AN) 17 And whatever you do,(AO) whether in word or deed, do it all in the name of the Lord Jesus, giving thanks(AP) to God the Father through him.

Instructions for Christian Households(AQ)

18 Wives, submit yourselves to your husbands,(AR) as is fitting in the Lord.

19 Husbands, love your wives and do not be harsh with them.

20 Children, obey your parents in everything, for this pleases the Lord.

21 Fathers,[c] do not embitter your children, or they will become discouraged.

22 Slaves, obey your earthly masters in everything; and do it, not only when their eye is on you and to curry their favor, but with sincerity of heart and reverence for the Lord. 23 Whatever you do, work at it with all your heart, as working for the Lord, not for human masters, 24 since you know that you will receive an inheritance(AS) from the Lord as a reward.(AT) It is the Lord Christ you are serving. 25 Anyone who does wrong will be repaid for their wrongs, and there is no favoritism.(AU)

Footnotes

  1. Colossians 3:4 Some manuscripts our
  2. Colossians 3:6 Some early manuscripts coming on those who are disobedient
  3. Colossians 3:21 Or Parents
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Colossians 2
Colossians 4
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Colossians 4
New International Version - UK

4 Masters, provide your slaves with what is right and fair, because you know that you also have a Master in heaven.

Further instructions

2 Devote yourselves to prayer, being watchful and thankful. 3 And pray for us, too, that God may open a door for our message, so that we may proclaim the mystery of Christ, for which I am in chains. 4 Pray that I may proclaim it clearly, as I should. 5 Be wise in the way you act towards outsiders; make the most of every opportunity. 6 Let your conversation be always full of grace, seasoned with salt, so that you may know how to answer everyone.

Final greetings

7 Tychicus will tell you all the news about me. He is a dear brother, a faithful minister and fellow servant[a] in the Lord. 8 I am sending him to you for the express purpose that you may know about our[b] circumstances and that he may encourage your hearts. 9 He is coming with Onesimus, our faithful and dear brother, who is one of you. They will tell you everything that is happening here.

10 My fellow prisoner Aristarchus sends you his greetings, as does Mark, the cousin of Barnabas. (You have received instructions about him; if he comes to you, welcome him.) 11 Jesus, who is called Justus, also sends greetings. These are the only Jews[c] among my fellow workers for the kingdom of God, and they have proved a comfort to me. 12 Epaphras, who is one of you and a servant of Christ Jesus, sends greetings. He is always wrestling in prayer for you, that you may stand firm in all the will of God, mature and fully assured. 13 I vouch for him that he is working hard for you and for those at Laodicea and Hierapolis. 14 Our dear friend Luke, the doctor, and Demas send greetings. 15 Give my greetings to the brothers and sisters at Laodicea, and to Nympha and the church in her house.

16 After this letter has been read to you, see that it is also read in the church of the Laodiceans and that you in turn read the letter from Laodicea.

17 Tell Archippus: ‘See to it that you complete the ministry you have received in the Lord.’

18 I, Paul, write this greeting in my own hand. Remember my chains. Grace be with you.

Footnotes

  1. Colossians 4:7 Or slave; also in verse 12
  2. Colossians 4:8 Some manuscripts that he may know about your
  3. Colossians 4:11 Greek only ones of the circumcision group
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Colossians 4
New English Translation

4 1 Masters, treat your slaves with justice and fairness, because you know that you also have a master in heaven.

Exhortation to Pray for the Success of Paul’s Mission

2 Be devoted to prayer, keeping alert in it with thanksgiving. 3 At the same time pray[a] for us too, that[b] God may open a door for the message[c] so that we may proclaim[d] the mystery of Christ, for which I am in chains.[e] 4 Pray that I may make it known as I should.[f] 5 Conduct yourselves[g] with wisdom toward outsiders, making the most of the opportunities. 6 Let your speech always be gracious, seasoned with salt, so that you may know how you should answer everyone.

Personal Greetings and Instructions

7 Tychicus, a dear brother, faithful minister, and fellow slave[h] in the Lord, will tell you all the news about me.[i] 8 I sent him to you for this very purpose, that you may know how we are doing[j] and that he may encourage your hearts. 9 I sent him[k] with Onesimus, the faithful and dear brother, who is one of you.[l] They will tell[m] you about everything here.

10 Aristarchus, my fellow prisoner, sends you greetings, as does Mark, the cousin of Barnabas (about whom you received instructions; if he comes to you, welcome him). 11 And Jesus who is called Justus also sends greetings. In terms of Jewish converts,[n] these are the only fellow workers for the kingdom of God, and they have been a comfort to me. 12 Epaphras, who is one of you and a slave[o] of Christ,[p] greets you. He is always struggling in prayer on your behalf, so that you may stand mature and fully assured[q] in all the will of God. 13 For I can testify that he has worked hard[r] for you and for those in Laodicea and Hierapolis. 14 Our dear friend Luke the physician and Demas[s] greet you. 15 Give my greetings to the brothers and sisters[t] who are in Laodicea and to Nympha and the church that meets in her[u] house.[v] 16 And after[w] you have read this letter, have it read[x] to the church of Laodicea. In turn, read the letter from Laodicea[y] as well. 17 And tell Archippus, “See to it that you complete the ministry you received in the Lord.”

18 I, Paul, write this greeting by my own hand.[z] Remember my chains.[aa] Grace be with you.[ab]

Footnotes

  1. Colossians 4:3 tn Though προσευχόμενοι (proseuchomenoi) is an adverbial participle related to the previous imperative, προσκαρτερεῖτε (proskartereite), it is here translated as an independent clause due to requirements of contemporary English style.
  2. Colossians 4:3 tn The ἵνα (hina) clause has been rendered as substantival here, indicating the content of the prayer rather than the purpose for it. These two ideas are very similar and difficult to differentiate in this passage, but the conjunction ἵνα following a verb of praying is generally regarded as giving the content of the prayer.
  3. Colossians 4:3 tn Grk “that God may open for us a door of the word to speak the mystery of Christ.” The construction in Greek is somewhat awkward in this clause. The translation attempts to simplify this structure somewhat and yet communicate exactly what Paul is asking for.
  4. Colossians 4:3 tn Or “so that we may speak.”
  5. Colossians 4:3 tn Or “in prison.”
  6. Colossians 4:4 tn The phrase begins with the ἵνα (hina) clause and is subordinate to the imperative προσκαρτερεῖτε (proskartereite) in v. 2. The reference to the idea that Paul must make it known indicates that this clause is probably best viewed as purpose and not content, like the ἵνα of v. 3. It is the second purpose stated in the context; the first is expressed through the infinitive λαλῆσαι (lalēsai) in v. 3. The term “pray” at the beginning of the sentence is intended to pick up the imperative of v. 3.
  7. Colossians 4:5 tn Grk “walk.” The verb περιπατέω (peripateō) is a common NT idiom for one’s lifestyle, behavior, or manner of conduct (L&N 41.11).
  8. Colossians 4:7 tn See the note on “fellow slave” in 1:7.
  9. Colossians 4:7 tn Grk “all things according to me.”
  10. Colossians 4:8 tn Grk “the things concerning us.”
  11. Colossians 4:9 tn The Greek sentence continues v. 9 with the phrase “with Onesimus,” but this is awkward in English, so the verb “I sent” was inserted and a new sentence started at the beginning of v. 9 in the translation.
  12. Colossians 4:9 tn Grk “is of you.”
  13. Colossians 4:9 tn Grk “will make known to you.” This has been simplified in the translation to “will tell.”
  14. Colossians 4:11 tn Grk “those of the circumcision.” The verse as a whole is difficult to translate because it is unclear whether Paul is saying (1) that the only people working with him are Jewish converts at the time the letter is being written or previously, or (2) that Aristarchus, Mark, and Jesus Justus were the only Jewish Christians who ever worked with him. Verses 12-14 appear to indicate that Luke and Demas, who were Gentiles, were also working currently with Paul. This is the view adopted in the translation. See M. J. Harris, Colossians and Philemon (EGGNT), 207-8.
  15. Colossians 4:12 tn See the note on “fellow slave” in 1:7.
  16. Colossians 4:12 tc ‡ Strong Alexandrian testimony, along with some other witnesses, suggests that ᾿Ιησοῦ (Iēsou, “Jesus”) follows Χριστοῦ (Christou, “Christ”; so א A B C I L 0278 33 81 365 629 1175 2464 al lat), but the evidence for the shorter reading is diverse (P46 D F G Ψ 075 1505 1739 1881 M it sy Ambst Hier), cutting across all major textual groups. There can be little motivation for omitting the name of Jesus; hence, the shorter reading is judged to be that of the initial text. NA28 has ᾿Ιησοῦ in brackets, indicating some doubts as to its authenticity.
  17. Colossians 4:12 tn Or “filled.”
  18. Colossians 4:13 tn Grk “pain.” This word appears only three times in the NT outside of this verse (Rev 16:10, 11; 21:4) where the translation “pain” makes sense. For the present verse it has been translated “worked hard.” See BDAG 852 s.v. πόνος 1.
  19. Colossians 4:14 sn Demas is most likely the same individual mentioned in Phlm 24 and 2 Tim 4:10. Apparently, he later on abandoned the faith because of his love of the world.
  20. Colossians 4:15 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:2.
  21. Colossians 4:15 tc If the name Nympha is accented with a circumflex on the ultima (Νυμφᾶν, Numphan), then it refers to a man; if it receives an acute accent on the penult (Νύμφαν), the reference is to a woman. Scribes that considered Nympha to be a man’s name had the corresponding masculine pronoun αὐτοῦ here (autou, “his”; so D [F G] Ψ [1505] M), while those who saw Nympha as a woman read the feminine αὐτῆς here (autēs, “her”; B 0278 6 1739[*] 1881 sa). Several mss (א A C P 075 33 81 104 326 1175 2464 bo) have αὐτῶν (autōn, “their”), perhaps because of indecisiveness on the gender of Nympha, perhaps because they included ἀδελφούς (adelphous, here translated “brothers and sisters”) as part of the referent. The harder reading is certainly αὐτῆς, and thus Nympha should be considered a woman.
  22. Colossians 4:15 tn Grk “the church in her house.” The meaning is that Paul sends greetings to the church that meets at Nympha’s house.
  23. Colossians 4:16 tn Grk “when.”
  24. Colossians 4:16 tn The construction beginning with the imperative ποιήσατε ἵνα…ἀναγνωσθῇ (poiēsate hina…anagnōsthē) should be translated as “have it read” where the conjunction ἵνα functions to mark off its clause as the direct object of the imperative ποιήσατε. The content of the clause (“reading the letter”) is what Paul commands with the imperative ποιήσατε. Thus the translation “have it read” has been used here.
  25. Colossians 4:16 sn This letter is otherwise unknown, but some have suggested that it is the letter known today as Ephesians.
  26. Colossians 4:18 tn Grk “the greeting by my hand, of Paul.”
  27. Colossians 4:18 tn Or “my imprisonment.”
  28. Colossians 4:18 tc Most witnesses, including a few important ones (א2 D Ψ 075 0278 M lat sy), conclude this letter with ἀμήν (amēn, “amen”). Such a conclusion is routinely added by scribes to NT books because a few of these books originally had such an ending (cf. Rom 16:27; Gal 6:18; Jude 25). A majority of Greek witnesses have the concluding ἀμήν in every NT book except Acts, James, and 3 John (and even in these books, ἀμήν is found in some witnesses). It is thus a predictable variant. Further, the external evidence for the omission is quite compelling (א* A B C F G 048 6 33 81 1739* 1881 sa). The strongly preferred reading is therefore the omission of ἀμήν.
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Colossians 4
New International Version

4 Masters, provide your slaves with what is right and fair,(A) because you know that you also have a Master in heaven.

Further Instructions

2 Devote yourselves to prayer,(B) being watchful and thankful. 3 And pray for us, too, that God may open a door(C) for our message, so that we may proclaim the mystery(D) of Christ, for which I am in chains.(E) 4 Pray that I may proclaim it clearly, as I should. 5 Be wise(F) in the way you act toward outsiders;(G) make the most of every opportunity.(H) 6 Let your conversation be always full of grace,(I) seasoned with salt,(J) so that you may know how to answer everyone.(K)

Final Greetings

7 Tychicus(L) will tell you all the news about me. He is a dear brother, a faithful minister and fellow servant[a](M) in the Lord. 8 I am sending him to you for the express purpose that you may know about our[b] circumstances and that he may encourage your hearts.(N) 9 He is coming with Onesimus,(O) our faithful and dear brother, who is one of you.(P) They will tell you everything that is happening here.

10 My fellow prisoner Aristarchus(Q) sends you his greetings, as does Mark,(R) the cousin of Barnabas.(S) (You have received instructions about him; if he comes to you, welcome him.) 11 Jesus, who is called Justus, also sends greetings. These are the only Jews[c] among my co-workers(T) for the kingdom of God, and they have proved a comfort to me. 12 Epaphras,(U) who is one of you(V) and a servant of Christ Jesus, sends greetings. He is always wrestling in prayer for you,(W) that you may stand firm in all the will of God, mature(X) and fully assured. 13 I vouch for him that he is working hard for you and for those at Laodicea(Y) and Hierapolis. 14 Our dear friend Luke,(Z) the doctor, and Demas(AA) send greetings. 15 Give my greetings to the brothers and sisters at Laodicea,(AB) and to Nympha and the church in her house.(AC)

16 After this letter has been read to you, see that it is also read(AD) in the church of the Laodiceans and that you in turn read the letter from Laodicea.

17 Tell Archippus:(AE) “See to it that you complete the ministry you have received in the Lord.”(AF)

18 I, Paul, write this greeting in my own hand.(AG) Remember(AH) my chains.(AI) Grace be with you.(AJ)

Footnotes

  1. Colossians 4:7 Or slave; also in verse 12
  2. Colossians 4:8 Some manuscripts that he may know about your
  3. Colossians 4:11 Greek only ones of the circumcision group
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Colossians 3
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