chevron-left All Reading Plans / M’Cheyne Bible Reading Plan / Family: 2 Kings 11–12; 2 Timothy 2. Secret: Hosea 3–4; Psalm 119:121–144. (New English Translation)
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M’Cheyne Bible Reading Plan

The classic M'Cheyne plan--read the Old Testament, New Testament, and Psalms or Gospels every day.
Duration: 365 days
New English Translation (NET)
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2 Kings 11-12

Athaliah is Eliminated

11 When Athaliah, the mother of Ahaziah, saw that her son was dead, she was determined to destroy the entire royal line.[a] 2 So Jehosheba, the daughter of King Jehoram[b] and sister of Ahaziah, took Ahaziah’s son Joash and stole him away from the rest of the royal descendants who were to be executed. She hid him and his nurse in the room where the bed covers were stored.[c] So he was hidden from Athaliah and escaped execution.[d] 3 He hid out with his nurse in the Lord’s temple[e] for six years, while Athaliah was ruling over the land.

4 In the seventh year Jehoiada summoned[f] the officers of the units of hundreds of the Carians[g] and the royal bodyguard.[h] He met with them[i] in the Lord’s temple. He made an agreement[j] with them and made them swear an oath of allegiance in the Lord’s temple. Then he showed them the king’s son. 5 He ordered them, “This is what you must do. One third of the unit that is on duty during the Sabbath will guard the royal palace. 6 Another third of you will be stationed at the Foundation[k] Gate. Still another third of you will be stationed at the gate behind the royal guard.[l] You will take turns guarding the palace.[m] 7 The two units who are off duty on the Sabbath will guard the Lord’s temple and protect the king.[n] 8 You must surround the king. Each of you must hold his weapon in his hand. Whoever approaches your ranks must be killed. You must accompany the king wherever he goes.”[o]

9 The officers of the units of hundreds did just as[p] Jehoiada the priest ordered. Each of them took his men, those who were on duty during the Sabbath as well as those who were off duty on the Sabbath, and reported[q] to Jehoiada the priest. 10 The priest gave to the officers of the units of hundreds King David’s spears and the shields that were kept in the Lord’s temple. 11 The royal bodyguard[r] took their stations, each holding his weapon in his hand. They lined up from the south side of the temple to the north side and stood near the altar and the temple, surrounding the king.[s] 12 Jehoiada[t] led out the king’s son and placed on him the crown and the royal insignia.[u] They proclaimed him king and poured olive oil on his head.[v] They clapped their hands and cried out, “Long live the king!”

13 When Athaliah heard the royal guard[w] shout, she joined the crowd[x] at the Lord’s temple. 14 Then she saw[y] the king standing by the pillar, according to custom. The officers stood beside the king with their trumpets, and all the people of the land were celebrating and blowing trumpets. Athaliah tore her clothes and screamed, “Treason, treason!”[z] 15 Jehoiada the priest ordered the officers of the units of hundreds, who were in charge of the army,[aa] “Bring her outside the temple to the guards.[ab] Put to death by the sword anyone who follows her.” The priest gave this order because he had decided she should not be executed in the Lord’s temple.[ac] 16 They seized her and took her into the precincts of the royal palace through the horses’ entrance.[ad] There she was executed.

17 Jehoiada then drew up a covenant between the Lord and the king and people, stipulating that they should be loyal to the Lord.[ae] 18 All the people of the land went and demolished[af] the temple of Baal. They smashed its altars and idols[ag] to bits.[ah] They killed Mattan the priest of Baal in front of the altar. Jehoiada the priest[ai] then placed guards at the Lord’s temple. 19 He took the officers of the units of hundreds, the Carians, the royal bodyguard, and all the people of the land, and together they led the king down from the Lord’s temple. They entered the royal palace through the Gate of the Royal Bodyguard,[aj] and the king[ak] sat down on the royal throne. 20 All the people of the land celebrated, for the city had rest now that they had killed Athaliah with the sword in the royal palace.

Joash’s Reign over Judah

21 (12:1)[al] Jehoash[am] was seven years old when he began to reign. 12 1 (12:2) In Jehu’s seventh year Jehoash became king; he reigned for forty years in Jerusalem. His mother was Zibiah, who was from Beer Sheba. 2 Jehoash did what the Lord approved[an] all his days when[ao] Jehoiada the priest taught him. 3 But the high places were not eliminated; the people continued to offer sacrifices and burn incense on the high places.

4 Jehoash said to the priests, “I place at your disposal[ap] all the consecrated silver that has been brought to the Lord’s temple, including the silver collected from the census tax,[aq] the silver received from those who have made vows,[ar] and all the silver that people have voluntarily contributed to the Lord’s temple.[as] 5 The priests should receive the silver they need from the treasurers and repair any damage to the temple they discover.”[at]

6 By the twenty-third year of King Jehoash’s reign the priests had still not repaired the damage to the temple. 7 So King Jehoash summoned Jehoiada the priest along with the other priests, and said to them, “Why have you not repaired the damage to the temple? Now, take no more silver from your treasurers unless you intend to use it to repair the damage.”[au] 8 The priests agreed[av] not to collect silver from the people and relieved themselves of personal responsibility for the temple repairs.[aw]

9 Jehoiada the priest took a chest and drilled a hole in its lid. He placed it on the right side of the altar near the entrance of[ax] the Lord’s temple. The priests who guarded the entrance would put into it all the silver brought to the Lord’s temple. 10 When they saw the chest was full of silver, the royal secretary[ay] and the high priest counted the silver that had been brought to the Lord’s temple and bagged it up.[az] 11 They would then hand over[ba] the silver that had been weighed to the construction foremen[bb] assigned to the Lord’s temple. They hired carpenters and builders to work on the Lord’s temple, 12 as well as masons and stonecutters. They bought wood and chiseled stone to repair the damage to the Lord’s temple and also paid for all the other expenses.[bc] 13 The silver brought to the Lord’s temple was not used for silver bowls, trimming shears, basins, trumpets, or any kind of gold or silver implements. 14 It was handed over[bd] to the foremen who used it to repair the Lord’s temple. 15 They did not audit the treasurers who disbursed[be] the funds to the foremen, for they were honest.[bf] 16 (The silver collected in conjunction with reparation offerings and sin offerings was not brought to the Lord’s temple; it belonged to the priests.)

17 At that time King Hazael of Syria attacked[bg] Gath and captured it. Hazael then decided to attack Jerusalem.[bh] 18 King Jehoash of Judah collected all the sacred items that his ancestors Jehoshaphat, Jehoram, and Ahaziah, kings of Judah, had consecrated, as well as his own sacred items and all the gold that could be found in the treasuries of the Lord’s temple and the royal palace. He sent it all[bi] to King Hazael of Syria, who then withdrew[bj] from Jerusalem.

19 The rest of the events of Joash’s reign, including all his accomplishments, are recorded in the scroll called the Annals of the Kings of Judah.[bk] 20 His servants conspired against him[bl] and murdered Joash at Beth Millo, on the road that goes down to Silla.[bm] 21 His servants Jozabad son of Shimeath and Jehozabad son of Shomer murdered him.[bn] He was buried[bo] with his ancestors in the City of David. His son Amaziah replaced him as king.

Footnotes

  1. 2 Kings 11:1 tn Heb “she arose and she destroyed all the royal offspring.” The verb קוּם (qum) “arise,” is here used in an auxiliary sense to indicate that she embarked on a campaign to destroy the royal offspring. See M. Cogan and H. Tadmor, II Kings (AB), 125.
  2. 2 Kings 11:2 tn Heb “Joram,” which is a short form of the name Jehoram.
  3. 2 Kings 11:2 tn Heb “him and his nurse in an inner room of beds.” The verb is missing in the Hebrew text. The parallel passage in 2 Chr 22:11 has “and she put” at the beginning of the clause. M. Cogan and H. Tadmor (II Kings [AB], 126) regard the Chronicles passage as an editorial attempt to clarify the difficulty of the original text. They prefer to take “him and his nurse” as objects of the verb “stole” and understand “in the bedroom” as the place where the royal descendants were executed. The phrase בַּחֲדַר הַמִּטּוֹת (bakhadar hammittot), “an inner room of beds,” is sometimes understood as referring to a bedroom (HALOT 293 s.v. חֶדֶר), though some prefer to see here a “room where the covers and cloths were kept” for the beds (HALOT 573 s.v. מִטָּת). In either case, it may have been a temporary hideout, for v. 3 indicates that the child hid at the temple for six years.
  4. 2 Kings 11:2 tn Heb “and they hid him from Athaliah and he was not put to death.” The subject of the plural verb (“they hid”) is probably indefinite.
  5. 2 Kings 11:3 tn Heb “and he was with her [in] the house of the Lord hiding.”
  6. 2 Kings 11:4 tn Heb “Jehoiada sent and took.”
  7. 2 Kings 11:4 sn The Carians were apparently a bodyguard, probably comprised of foreigners. See HALOT 497 s.v. כָּרִי and M. Cogan and H. Tadmor, II Kings (AB), 126.
  8. 2 Kings 11:4 tn Heb “the runners.”
  9. 2 Kings 11:4 tn Heb “he brought them to himself.”
  10. 2 Kings 11:4 tn Or “covenant.”
  11. 2 Kings 11:6 tn Heb “the gate of Sur” (followed by many English versions) but no such gate is mentioned elsewhere in the OT. The parallel account in 2 Chr 23:5 has “Foundation Gate.” סוּר (sur), “Sur,” may need to be emended to יְסוֹד (yesod) “foundation,” involving in part dalet-resh confusion.
  12. 2 Kings 11:6 tn Heb “the runners.”
  13. 2 Kings 11:6 tn The meaning of מַסָּח (massakh) is not certain. The translation above, rather than understanding it as a genitive modifying “house,” takes it as an adverb describing how the groups will guard the palace. See HALOT 605 s.v. מַסָּח for the proposed meaning “alternating” (i.e., “in turns”).
  14. 2 Kings 11:7 tn Verses 5b-7 read literally, “the third of you, the ones entering [on] the Sabbath and the ones guarding the guard of the house of the king, and the third in the gate of Sur, and the third in the gate behind the runners, and you will guard the guard of the house, alternating. And the two units of you, all the ones going out [on] the Sabbath, and they will guard the guard of the house of the Lord for the king.” The precise meaning of this text is impossible to determine. It would appear that the Carians and royal bodyguard were divided into three units. One unit would serve during the Sabbath; the other two would be off duty on the Sabbath. Jehoiada divided the first unit into three groups and assigned them different locations. The two off duty units were assigned the task of guarding the king.
  15. 2 Kings 11:8 tn Heb “and be with the king in his going out and in his coming in.”
  16. 2 Kings 11:9 tn Heb “according to all that.”
  17. 2 Kings 11:9 tn Heb “came.”
  18. 2 Kings 11:11 tn Heb “the runners” (also in v. 19).
  19. 2 Kings 11:11 tn Heb “and the runners stood, each with his weapons in his hand, from the south shoulder of the house to the north shoulder of the house, at the altar and at the house, near the king all around.”
  20. 2 Kings 11:12 tn Heb “he”; the referent (Jehoiada) has been specified in the translation for clarity.
  21. 2 Kings 11:12 tn The Hebrew term עֵדוּת (ʿedut) normally means “witness” or “testimony.” Here it probably refers to some tangible symbol of kingship, perhaps a piece of jewelry such as an amulet or neck chain. See the discussion in M. Cogan and H. Tadmor, II Kings (AB), 128. Some suggest that a document is in view, perhaps a copy of the royal protocol or of the stipulations of the Davidic covenant. See HALOT 790-91 s.v. עֵדוּת.
  22. 2 Kings 11:12 tn Or “they made him king and anointed him.”
  23. 2 Kings 11:13 tc The MT reads, “and Athaliah heard the sound of the runners, the people.” The term הָעָם (haʿam), “the people,” is probably a scribal addition anticipating the reference to the people later in the verse and in v. 14.
  24. 2 Kings 11:13 tn Heb “she came to the people.”
  25. 2 Kings 11:14 tn Heb “and she saw, and look.”
  26. 2 Kings 11:14 tn Or “conspiracy, conspiracy.”
  27. 2 Kings 11:15 tn The Hebrew text also has, “and said to them.” This is redundant in English and has not been translated.
  28. 2 Kings 11:15 tn Heb “ranks.”
  29. 2 Kings 11:15 tn Heb “for the priest had said, ‘Let her not be put to death in the house of the Lord.’”
  30. 2 Kings 11:16 tn Heb “and they placed hands on her, and she went the way of the entrance of the horses [into] the house of the king.”
  31. 2 Kings 11:17 tn Heb “and Jehoiada made a covenant between the Lord and [between] the king and [between] the people, to become a people for the Lord, and between the king and [between] the people.” The final words of the verse (“and between the king and [between] the people”) are probably accidentally repeated from earlier in the verse. They do not appear in the parallel account in 2 Chr 23:16. If retained, they probably point to an agreement governing how the king and people should relate to one another.
  32. 2 Kings 11:18 tn Or “tore down.”
  33. 2 Kings 11:18 tn Or “images.”
  34. 2 Kings 11:18 tn The Hebrew construction translated “smashed…to bits” is emphatic. The adverbial infinitive absolute (הֵיטֵב [hetev], “well”) accompanying the Piel form of the verb שָׁבַר (shavar), “break,” suggests thorough demolition.
  35. 2 Kings 11:18 tn Heb “the priest.” Jehoiada’s name is added for clarification.
  36. 2 Kings 11:19 tn Heb “the Gate of the Runners of the House of the King.”
  37. 2 Kings 11:19 tn Heb “he”; the referent (the king) has been specified in the translation for clarity.
  38. 2 Kings 11:21 sn Beginning with 11:21, the verse numbers through 12:21 in the English Bible differ from the verse numbers in the Hebrew text (BHS), with 11:21 ET = 12:1 HT, 12:1 ET = 12:2 HT, 12:2 ET = 12:3 HT, etc., through 12:21 ET = 12:22 HT. With 13:1 the verse numbers in the ET and HT are again the same.
  39. 2 Kings 11:21 tn Heb “Jehoash”; Jehoash is an alternate version of the name Joash (see 11:2) used through 12:18 in the Hebrew text. The name Joash reappears in 12:19.
  40. 2 Kings 12:2 tn Heb “what was proper in the eyes of the Lord.”
  41. 2 Kings 12:2 tn The MT reads יָמָיו אֲשֶׁר (yamayv ʾasher, “all his days which…”). The LXX says “all the days which Jehoiada the priest enlightened him,” implying either יָמִים (yamim, “days”) or יְמֵי (yeme, “days of”), without the pronominal suffix. Lev 13:46 demonstrates that יְמֵי can be in construct with an אֲשֶׁר clause, but an אֲשֶׁר clause can also follow יוֹם (yom “day”) when it has a pronominal suffix. In either case the אֲשֶׁר clause restricts the time period that יוֹם describes. Therefore this verse does not contradict 2 Chr 24:2 which limits its praise of the king to “all the days of Jehoiada the priest.”
  42. 2 Kings 12:4 tn The words “I place at your disposal” are added in the translation for clarification.
  43. 2 Kings 12:4 tn Heb “the silver of passing over a man.” The precise meaning of the phrase is debated, but עָבַר (ʿavar), “pass over,” probably refers here to counting, suggesting the reference is to a census conducted for taxation purposes. See M. Cogan and H. Tadmor, II Kings (AB), 137.
  44. 2 Kings 12:4 tn Heb “the silver of persons, his valuation.” The precise meaning of the phrase is uncertain, but parallels in Lev 27 suggest that personal vows are referred to here. See M. Cogan and H. Tadmor, II Kings (AB), 137.
  45. 2 Kings 12:4 tn Heb “all the silver which goes up on the heart of a man to bring to the house of the Lord.”
  46. 2 Kings 12:5 tn Heb “Let the priests take for themselves, each from his treasurer, and let them repair the damage of the temple, with respect to all the damage that is found there.” The word מַכָּר (makar), translated here “treasurer,” occurs only in this passage. Some suggest it means “merchant” or “benefactor.” Its usage in Ugaritic texts, where it appears in a list of temple officials, suggests that it refers in this context to individuals who were in charge of disbursing temple funds.
  47. 2 Kings 12:7 tn Heb “Now, do not take silver from your treasurers, because for the damages to the temple you must give it.”
  48. 2 Kings 12:8 tn Outside of this passage the verb אוּת (ʾut) appears only in Gen 34:15-22.
  49. 2 Kings 12:8 tn Heb “and not to repair the damages to the temple.” This does not mean that the priests were no longer interested in repairing the temple. As the following context makes clear, the priests decided to hire skilled workers to repair the damage to the temple, rather than trying to make the repairs themselves.
  50. 2 Kings 12:9 tn Heb “on the right of the altar as a man enters.”
  51. 2 Kings 12:10 tn Heb “the king’s scribe.”
  52. 2 Kings 12:10 tn Heb “went up and tied [it] and counted the silver that was found in the house of the Lord.” The order of the clauses has been rearranged in the translation to make better sense in English, since it seems more logical to count the money before bagging it (cf. NIV, NCV, NRSV, NLT).
  53. 2 Kings 12:11 tn Heb “would give.”
  54. 2 Kings 12:11 tn Heb “doers of the work.”
  55. 2 Kings 12:12 tn Heb “and for all that which was going out concerning the house for repair.”
  56. 2 Kings 12:14 tn Heb “was given.”
  57. 2 Kings 12:15 tn Heb “gave.”
  58. 2 Kings 12:15 tn Heb “and they did not conduct a reckoning of the men who gave the silver into their hand to give to the doers of the work, for in honesty they were working.”
  59. 2 Kings 12:17 tn Heb “went up and fought against.”
  60. 2 Kings 12:17 tn Heb “Hazael set his face to go up against Jerusalem.”
  61. 2 Kings 12:18 tn The object (“it all”) is supplied in the translation for clarification.
  62. 2 Kings 12:18 tn Heb “went up.”
  63. 2 Kings 12:19 tn Heb “As for the rest of the events of Joash, and all which he did, are they not written on the scroll of the events of the days of the kings of Judah?”
  64. 2 Kings 12:20 tn Heb “rose up and conspired [with] a conspiracy.”
  65. 2 Kings 12:20 tn Heb “Beth Millo which goes down [toward] Silla.”
  66. 2 Kings 12:21 tn Heb “struck him down and he died.”
  67. 2 Kings 12:21 tn Heb “they buried him.”
2 Timothy 2

Serving Faithfully Despite Hardship

2 So you, my child, be strong in the grace that is in Christ Jesus. 2 And what you heard me say[a] in the presence of many witnesses[b] entrust to faithful people[c] who will be competent[d] to teach others as well. 3 Take your share of suffering[e] as a good soldier of Christ Jesus. 4 No one in military service gets entangled in matters of everyday life; otherwise he will not please[f] the one who recruited him. 5 Also, if anyone competes as an athlete, he will not be crowned as the winner[g] unless he competes according to the rules.[h] 6 The farmer who works hard ought to have the first share of the crops. 7 Think about what I am saying and[i] the Lord will give you understanding of all this.[j]

8 Remember Jesus Christ, raised from the dead, a descendant of David;[k] such is my gospel,[l] 9 for which I suffer hardship to the point of imprisonment[m] as a criminal, but God’s message[n] is not imprisoned![o] 10 So I endure all things for the sake of those chosen by God,[p] that they too may obtain salvation in Christ Jesus and its eternal glory.[q] 11 This saying[r] is trustworthy:[s]

If we died with him, we will also live with him.
12 If we endure, we will also reign with him.[t]
If we deny[u] him,[v] he will also deny us.
13 If we are unfaithful, he remains faithful, since he cannot deny himself.[w]

Dealing with False Teachers

14 Remind people[x] of these things and solemnly charge them[y] before the Lord[z] not to wrangle over words. This is of no benefit; it just brings ruin on those who listen.[aa] 15 Make every effort to present yourself before God as a proven worker who does not need to be ashamed, teaching the message of truth accurately.[ab] 16 But avoid profane chatter,[ac] because those occupied with it will stray further and further into ungodliness,[ad] 17 and their message will spread its infection[ae] like gangrene. Hymenaeus and Philetus are in this group.[af] 18 They have strayed from the truth[ag] by saying that the resurrection has already occurred, and they are undermining some people’s faith. 19 However, God’s solid foundation remains standing, bearing this seal: “The Lord knows those who are his,”[ah] and “Everyone who confesses the name of the Lord[ai] must turn away from evil.”

20 Now in a wealthy home[aj] there are not only gold and silver vessels, but also ones made of wood and of clay, and some are for honorable use, but others for ignoble use.[ak] 21 So if someone cleanses himself of such behavior,[al] he will be a vessel for honorable use, set apart, useful for the Master, prepared for every good work. 22 But keep away from youthful passions, and pursue righteousness, faithfulness, love, and peace, in company with others[am] who call on the Lord from a pure heart.[an] 23 But reject foolish and ignorant[ao] controversies, because you know they breed infighting.[ap] 24 And the Lord’s slave[aq] must not engage in heated disputes[ar] but be kind toward all, an apt teacher, patient, 25 correcting[as] opponents with gentleness. Perhaps God will grant them repentance and then knowledge of the truth[at] 26 and they will come to their senses and escape the devil’s trap where they are held captive[au] to do his will.[av]

Footnotes

  1. 2 Timothy 2:2 tn Grk “what you heard from me” (cf. 1:13).
  2. 2 Timothy 2:2 tn Grk “through many witnesses.” The “through” is used here to show attendant circumstances: “accompanied by,” “in the presence of.”
  3. 2 Timothy 2:2 tn Grk “faithful men,” but here ἀνθρώποις (anthrōpois) is generic, referring to both men and women.
  4. 2 Timothy 2:2 tn Or “able” (see Paul’s use of this word in regard to ministry in 2 Cor 2:16; 3:5-6).
  5. 2 Timothy 2:3 tn Grk “suffer hardship together,” implying “join with me and others in suffering” (cf. 1:8).
  6. 2 Timothy 2:4 tn Grk “that he may please.”
  7. 2 Timothy 2:5 tn Grk “will not be crowned,” speaking of the wreath awarded to the victor.
  8. 2 Timothy 2:5 sn According to the rules (Grk “lawfully, by law”) referring to the rules of competition. In the ancient world these included requirements for training as well as rules for the competition itself.
  9. 2 Timothy 2:7 tn The Greek word here usually means “for,” but is used in this verse for a milder continuation of thought.
  10. 2 Timothy 2:7 tn Grk “in all things.”
  11. 2 Timothy 2:8 tn Grk “of David’s seed” (an idiom for physical descent).
  12. 2 Timothy 2:8 tn Grk “according to my gospel.”
  13. 2 Timothy 2:9 tn Or “chains,” “bonds.”
  14. 2 Timothy 2:9 tn Or “word.”
  15. 2 Timothy 2:9 tn Or “chained,” “bound.”
  16. 2 Timothy 2:10 tn Grk “the elect.”
  17. 2 Timothy 2:10 tn Grk “with eternal glory.”
  18. 2 Timothy 2:11 sn This saying (Grk “the saying”) refers to the following citation. See 1 Tim 1:15; 3:1; 4:9; Titus 3:8 for other occurrences of this phrase.
  19. 2 Timothy 2:11 sn The following passage has been typeset as poetry because many scholars regard this passage as poetic or hymnic. These terms are used broadly to refer to the genre of writing, not to the content. There are two broad criteria for determining if a passage is poetic or hymnic: “(a) stylistic: a certain rhythmical lilt when the passages are read aloud, the presence of parallelismus membrorum (i.e., an arrangement into couplets), the semblance of some metre, and the presence of rhetorical devices such as alliteration, chiasmus, and antithesis; and (b) linguistic: an unusual vocabulary, particularly the presence of theological terms, which is different from the surrounding context” (P. T. O’Brien, Philippians [NIGTC], 188-89). Classifying a passage as hymnic or poetic is important because understanding this genre can provide keys to interpretation. However, not all scholars agree that the above criteria are present in this passage, so the decision to typeset it as poetry should be viewed as a tentative decision about its genre.
  20. 2 Timothy 2:12 tn Grk “died together…will live together…will reign together,” without “him” stated explicitly. But “him” is implied by the parallel ideas in Rom 6:8; 8:17 and by the reference to Christ in vv. 12b-13.
  21. 2 Timothy 2:12 tn Or “renounce,” “disown,” “repudiate.” It is important to note that the object of Christ’s denial is “us.” The text does not contain an implied object complement (“he will deny us [x]”), which would mean that Christ was withholding something from us (for example, “The owner denied his pets water”), since the verb ἀρνέομαι (arneomai) is not one of the category of verbs that normally occurs in these constructions (see ExSyn 182-89).
  22. 2 Timothy 2:12 tn Grk “if we renounce,” but the “him” is implied by the parallel clauses.
  23. 2 Timothy 2:13 sn If we are unfaithful…he cannot deny himself. This could be (1) a word of warning (The Lord will exact punishment; he cannot deny his holiness) or (2) a word of hope (Because of who he is, he remains faithful to us despite our lapses). The latter is more likely, since Paul consistently cites God’s faithfulness as a reassurance, not as a warning (cf. especially Rom 3:3; also 1 Cor 1:9; 10:13; 2 Cor 1:18; 1 Thess 5:24; 2 Thess 3:3).
  24. 2 Timothy 2:14 tn Grk “remind of these things,” implying “them” or “people” as the object.
  25. 2 Timothy 2:14 tn Grk “solemnly charging.” The participle διαμαρτυρόμενος (diamarturomenos) has been translated as a finite verb due to requirements of contemporary English style.
  26. 2 Timothy 2:14 tc ‡ Most witnesses (A D Ψ 048 1241 [1505] 1739 1881 M al sy SBL) have κυρίου (kuriou, “Lord”) instead of θεοῦ (theou, “God”) here, while a few have Χριστοῦ (Christou, “Christ”; 206 429 1758). θεοῦ, however, is well supported by א C F G I 614 629 630 1175 al. Internally, the Pastorals never elsewhere use the expression ἐνώπιον κυρίου (enōpion kuriou, “before the Lord”), but consistently use ἐνώπιον θεοῦ (“before God”; cf. 1 Tim 2:3; 5:4, 21; 6:13; 2 Tim 4:1). But this fact could be argued both ways: The author’s style may be in view, or scribes may have adjusted the wording to conform it to the Pastorals’ otherwise universal expression. Further, only twice in the NT (Jas 4:10 [v.l. θεοῦ]; Rev 11:4 [v.l. θεοῦ]) does the expression ἐνώπιον κυρίου occur. That such an expression is not found in the corpus Paulinum seems to be sufficient impetus for scribes to change the wording here. Thus, although the external evidence is somewhat on the side of θεοῦ, the internal evidence is on the side of κυρίου. A decision is difficult, but κυρίου is the preferred reading.
  27. 2 Timothy 2:14 tn Grk “[it is] beneficial for nothing, for the ruin of those who listen.”
  28. 2 Timothy 2:15 sn Accurately is a figure of speech that literally means something like “cutting a straight road.” In regard to the message of truth, it means “correctly handling” or “imparting it without deviation.”
  29. 2 Timothy 2:16 sn Profane chatter was apparently a characteristic of the false teachers in Ephesus (cf. 1 Tim 1:3-4; 4:7; 6:20).
  30. 2 Timothy 2:16 tn Grk “they [who engage in it] will progress even more in ungodliness.”
  31. 2 Timothy 2:17 tn Or “eat away.”
  32. 2 Timothy 2:17 tn Grk “of whom are Hymenaeus and Philetus.” Because of the length and complexity of the Greek sentence, this last clause has been made a new sentence in the translation.
  33. 2 Timothy 2:18 tn Grk “have deviated concerning the truth.”
  34. 2 Timothy 2:19 sn A quotation from Num 16:5.
  35. 2 Timothy 2:19 tn Grk “names the name of the Lord.”
  36. 2 Timothy 2:20 tn Grk “a great house.”
  37. 2 Timothy 2:20 tn Grk “for dishonor,” probably referring to vessels used for refuse or excrement.
  38. 2 Timothy 2:21 tn Grk “from these,” alluding to the errors and deeds of the false teachers described in vv. 14-19.
  39. 2 Timothy 2:22 tn Grk “and peace, with those.”
  40. 2 Timothy 2:22 sn In company with others who call on the Lord from a pure heart alludes to the value of the community of believers for the development of Christian virtues.
  41. 2 Timothy 2:23 tn Or “uninstructed,” “silly.”
  42. 2 Timothy 2:23 tn Or “fights,” although this could suggest weapons and blows, whereas in the present context this is not the primary focus. Although “quarrel” is frequently used here (NAB, NIV, NRSV) it may be understood to refer to a relatively minor disagreement.
  43. 2 Timothy 2:24 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.). One good 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. Also, many slaves in the Roman world became slaves through Rome’s subjugation of conquered nations, kidnapping, or by being born into slave households. 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.”
  44. 2 Timothy 2:24 tn Grk “must not fight” or “must not quarrel.” The Greek verb is related to the noun translated “infighting” in v. 23.
  45. 2 Timothy 2:25 sn Correcting is the word for “child-training” or “discipline.” It is often positive (training, educating) but here denotes the negative side (correcting, disciplining).
  46. 2 Timothy 2:25 tn Grk “repentance unto knowledge of the truth.”
  47. 2 Timothy 2:26 tn Grk “having been captured by him.”
  48. 2 Timothy 2:26 tn Grk “for that one’s will,” referring to the devil, but with a different pronoun than in the previous phrase “by him.” Some have construed “for his will” with the earlier verb and referred the pronoun to God: “come to their senses and escape the devil’s trap (though they have been captured by him) in order to do His will.” In Classical Greek the shift in pronouns would suggest this, but in Koine Greek this change is not significant. The more natural sense is a reference to the devil’s will.
Hosea 3-4

An Illustration of God’s Love for Idolatrous Israel

3 The Lord said to me, “Go, show love to[a] your wife[b] again, even though she loves[c] another man[d] and continually commits adultery.[e] Likewise, the Lord loves[f] the Israelites[g] although they turn to other gods and love to offer raisin cakes to idols.”[h] 2 So I paid fifteen shekels of silver and about seven bushels of barley[i] to purchase her. 3 Then I told her, “You must live with me many days; you must not commit adultery or become joined to another man,[j] and I also will wait for you.”[k] 4 For the Israelites[l] must live many days without a king or prince, without sacrifice or sacred fertility pillar, without ephod or idols. 5 Afterward, the Israelites will turn and seek the Lord their God and their Davidic king.[m] Then they will submit to the Lord in fear and receive his blessings[n] in future days.[o]

The Lord’s Covenant Lawsuit against the Nation Israel

4 Listen to the Lord’s message, you Israelites![p]
For the Lord has a covenant lawsuit[q] against the people of Israel.[r]
For there is neither faithfulness nor loyalty in the land,
nor do they acknowledge God.[s]
2 There is only cursing, lying, murder, stealing, and adultery.
They resort to violence and bloodshed.[t]
3 Therefore the land will mourn,
and all its inhabitants will perish.[u]
The wild animals,[v] the birds of the sky,
and even the fish in the sea will perish.

The Lord’s Dispute against the Sinful Priesthood

4 Do not let anyone accuse or contend against anyone else:[w]
for my case is against you priests![x]
5 You stumble day and night,
and the false prophets stumble with you;
you have destroyed your own people.[y]
6 You have destroyed[z] my people
by failing to acknowledge me!
Because you refuse to acknowledge me,[aa]
I will reject you as my priests.
Because you reject[ab] the law of your God,
I will reject[ac] your descendants.
7 The more the priests increased in numbers,
the more they rebelled against me.
They have turned[ad] their glorious calling
into a shameful disgrace!
8 They feed on the sin offerings of my people;
their appetites long for their iniquity!
9 I will deal with the people and priests together:[ae]
I will punish them both for their ways,
and I will repay them for their deeds.
10 They will eat, but not be satisfied;
they will engage in prostitution, but not increase in numbers;
because they have abandoned the Lord
by pursuing other gods.[af]

Judgment of Pagan Idolatry and Cultic Prostitution

11 Old and new wine
take away the understanding of my people.[ag]
12 They consult their wooden idols,
and their diviner’s staff answers with an oracle.
The wind of prostitution blows them astray;
they commit spiritual adultery[ah] against their God.
13 They sacrifice on the mountaintops
and burn offerings on the hills;
they sacrifice[ai] under oak, poplar, and terebinth,
because their shade is so pleasant.
As a result, your daughters have become cult prostitutes,
and your daughters-in-law commit adultery!
14 I will not punish your daughters when they commit prostitution,
nor your daughters-in-law when they commit adultery.
For the men consort with harlots,
they sacrifice with temple prostitutes.
It is true:[aj] “A people that lacks understanding will come to ruin!”

Warning to Judah: Do Not Join in Israel’s Apostasy

15 Although you, O Israel, commit adultery,
do not let Judah become guilty!
Do not journey to Gilgal.
Do not go up to Beth Aven.[ak]
Do not swear, “As surely as the Lord lives!”
16 Israel has rebelled[al] like a stubborn heifer!
Soon[am] the Lord will put them out to pasture
like a lamb in a broad field.[an]
17 Ephraim has attached himself to idols;
Do not go near him!

The Shameful Sinners Will Be Brought to Shame

18 They consume their alcohol,
then engage in cult prostitution;
they dearly love their shameful behavior.
19 A whirlwind has wrapped them in its wings;
they will be brought to shame because of their idolatrous worship.[ao]

Footnotes

  1. Hosea 3:1 tn Heb “Go again! Love!” Cf. NAB “Give your love to.”
  2. Hosea 3:1 tn Heb “a woman.” The probable referent is Gomer. Some English translations (e.g., NIV, NLT) specify the referent as “your wife.”
  3. Hosea 3:1 tc The MT vocalizes אֲהֻבַת (ʾahuvat) as a construct form of the Qal passive participle and takes רֵעַ (reaʿ) as a genitive of agent: “who is loved by רֵעַ.” However, the ancient versions (LXX, Syriac, Vulgate) all vocalize אֲהֻבַת as an absolute form of the Qal active participle, and take רֵעַ as the accusative direct object: “who loves רֵעַ.” The English translations consistently follow the MT. The editors of BHS suggest the revocalization but with some reservation. For discussion of the vocalization, see D. Barthélemy, ed., Preliminary and Interim Report on the Hebrew Old Testament Text Project, 5:230.tn Heb “a woman who is loved by a companion” (אִשָּׁה אֲהֻבַת רֵעַ, ʾishah ʾahuvat reaʿ). The substantival participle אֲהֻבַת (“one who is loved”) is in apposition to אִשָּׁה (“a woman”). The genitive noun רֵעַ (“companion”) functions as the agent of the preceding construct noun: “who is loved by a companion” (אֲהֻבַת רֵעַ). Cf. NAB “a woman beloved of a paramour,” and NRSV “a woman who has a lover.”
  4. Hosea 3:1 tn The meaning of the noun רֵעַ (reaʿ) is debated because it has a broad range of meanings: (1) “friend,” (2) “lover,” (3) “companion,” (4) “neighbor,” and (5) “another” (HALOT 1253-55 s.v. II רֵעַ; BDB 945-46 s.v. II רֵעַ). The Hebrew lexicons favor the nuance “lover; paramour” here (HALOT 1255 s.v. 2; BDB 946 s.v. 1). Most scholars adopt the same approach; however, a few suggest that רֵעַ does not refer to another man, but to her husband (Hosea). Both approaches are reflected in English translations. NASB has “a woman who is loved by her husband”; NIV, “though she is loved by another”; NAB, “a woman beloved of a paramour”; KJV, “a woman beloved of her friend”; NJPS, “a woman who, while befriended by a companion”; TEV, “a woman who is committing adultery with a lover”; and CEV, “an unfaithful woman who has a lover.”
  5. Hosea 3:1 tn Heb “love a woman who is loved of a lover and is an adulteress.”
  6. Hosea 3:1 tn Heb “like the love of the Lord.” The genitive after the construct functions as a subjective genitive.
  7. Hosea 3:1 tn Heb “sons of Israel” (so NASB); cf. KJV “children of Israel,” and NAB “people of Israel.”
  8. Hosea 3:1 tn Heb “they are lovers of cakes of raisins.” A number of English translations render this literally (e.g., ASV, NAB, NASB, NRSV).
  9. Hosea 3:2 tc The LXX reads, “a homer of barley and a measure of wine,” a reading followed by some English translations (e.g., NRSV, NLT).tn Heb “a homer of barley and a lethech of barley.” A homer was about 5 bushels (180 liters) and a lethech about 2.5 bushels (90 liters).
  10. Hosea 3:3 tn Heb “and you will not be for” or “you will not come to belong to”; cf. NIV “be intimate with.” This is an uncommon and roundabout way of referring to sexual relations and perhaps refers to moving in with another man. “Another” is supplied from context, since she is clearly to live with Hosea. If it means she should not be intimate with any man, including Hosea, that could also picture the many days without a king mentioned in the next verse.
  11. Hosea 3:3 tn Heb “and also I toward you.”
  12. Hosea 3:4 tn Heb “sons of Israel” (so NASB); cf. KJV “children of Israel,” and NAB “people of Israel” (likewise in the following verse).
  13. Hosea 3:5 tn Heb “David their king”; cf. NCV “the king from David’s family”; TEV “a descendant of David their king”; NLT “David’s descendant, their king.” sn It is not clear whether Hosea was predicting a restoration of Davidic kingship over Israel and Judah (e.g. Jer 17:25; 22:2) or referring to the ultimate Davidic king, namely, the Messiah, who will fulfill the conditions of the Davidic covenant and inaugurate/fulfill the blessings of the Davidic covenant for Israel. The Messiah is frequently pictured as the “new David” because he will fulfill the ideals of the Davidic covenant and be everything that David and his descendants were commissioned to be (e.g., Isa 9:7 [6]; 16:5; Jer 23:5-6; 30:9; 33:15-16; Ezek 34:23-24; 37:24-25).
  14. Hosea 3:5 tn Heb “his goodness”; cf. NLT “his good gifts.”
  15. Hosea 3:5 tn NAB, NASB, NIV, NCV, and NLT have “in the last days.” But see the note at Gen 49:1.
  16. Hosea 4:1 tn Heb “sons of Israel” (so NASB); cf. KJV “children of Israel,” and NAB, NRSV “people of Israel.”
  17. Hosea 4:1 tn The noun רִיב (riv, “dispute, lawsuit”) 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 in which Yahweh the suzerain lodges a legal case against his disobedient vassal, accusing Israel and Judah of breach of covenant that will elicit the covenant curses.
  18. Hosea 4:1 tn Heb “with the inhabitants of the land” (so KJV); cf. NAB, NASB, NRSV “against the inhabitants of the land.”
  19. Hosea 4:1 tn Heb “there is no truthfulness nor loyalty nor knowledge of God in the land.” Here “knowledge of God” refers to recognition of his authority and obedience to his will.
  20. Hosea 4:2 tn Heb “they break out, and bloodshed touches bloodshed.” The Hebrew term פָּרַץ (parats, “to break out”) refers to violent and wicked actions (BDB 829 s.v. פָּרַץ 7; HALOT 972 s.v. פרץ 6.c). It is used elsewhere in a concrete sense to describe breaking through physical barriers. Here it is used figuratively to describe breaking moral barriers and restraints (cf. TEV “Crimes increase, and there is one murder after another”).
  21. Hosea 4:3 tn Or “languish” (so KJV, NRSV); cf. NIV “waste away.”
  22. Hosea 4:3 tn Heb “the beasts of the field” (so NAB, NIV).
  23. Hosea 4:4 tn Or “Let no one contend or accuse.”
  24. Hosea 4:4 tc The MT reads וְעַמְּךָ כִּמְרִיבֵי כֹהֵן (veʿammekha kimrive khohen), “And your people [are] like those who contend against the priest.” This is reflected in the LXX and the versions; however, it is syntactically awkward and makes little sense in context. Several textual critics suggest emending the text to read וְעִמְּךָ רִיבִי כֹהֵן (veʿimmekha rivi khohen), “My contention is with/against you, O priest!” This involves (1) the revocalization of עַמְּךָ (“your people”) to עִמְּךָ (“with/against you”) and (2) positing dittography (a letter written twice instead of once) of כְּ (kaf) between original וְעַמְּךָ רִיבִי to create וְעַמְּךָ כִּרִיבִי (MT). The BHS editors suggest that the MT should be emended. However, the editors of the Hebrew Old Testament Text Project retain the MT reading with a “B” rating. Likewise, the English translations are split: (1) KJV “for thy people are as they that strive with the priest”; NASB “for your people are like those who contend with the priest”; and NIV “for your people are like those who bring charges against a priest”; and (2) RSV “for with you is my contention, O priest”; NJPS: “for this your people has a grievance against [you], O priest!”; TEV “my complaint is against you priests”; and CEV “My case is against you, the priests!”tn The singular noun כֹּהֵן (cohen, “priest”) may be understood as a singular of number (so KJV, NASB, NRSV), referring to a singular individual (perhaps the high priest); however, it is more likely that it functions as a collective singular, referring to the priesthood as a whole (e.g., 4:7-10, so NAB, NCV, TEV, NLT, CEV). Collective singular forms alternate with plural forms throughout the oracle against the priests in 4:4-10.
  25. Hosea 4:5 tc The MT reads וְדָמִיתִי אִמֶּךָ (vedamiti ’immekha, “and I will destroy your mother”), and is followed by most English versions; however, the text should probably be emended to וְדָמִית עַמֶּךָ (vedamit ’ammekha, “and you have destroyed your own people”). The second person masculine singular form וְדָמִית (vedamit, “and you have destroyed”) is preserved in several medieval Hebrew mss and reflected in Jerome’s Vulgate. For discussion in favor of the MT reading, see D. Barthélemy, ed., Preliminary and Interim Report on the Hebrew Old Testament Text Project, 5:232.tn Or “and I will destroy your mother” (so NASB, NRSV).
  26. Hosea 4:6 tn Heb “they have destroyed” or “my people are destroyed” (so KJV, NIV, NRSV).
  27. Hosea 4:6 tn Heb “Because you reject knowledge”; cf. NLT “because they don’t know me.”
  28. Hosea 4:6 tn Heb “have forgotten”; cf. NAB, NIV “have ignored.”
  29. Hosea 4:6 tn Heb “forget” (so KJV, NRSV); cf. NLT “forget to bless.”
  30. Hosea 4:7 tc The MT reads אָמִיר (ʾamir, “I will change, exchange”; Hiphil imperfect first person common singular from מוּר, mur, “to change, exchange”). However, an alternate scribal tradition (tiqquneh sopherim, that is, an intentional scribal change when the Masoretes believed that the received consonantal reading was defective) preserves the reading הֵמִירוּ (hemiru, “they have exchanged”; Hiphil perfect third person common plural from מוּר). This alternate scribal tradition is also found in the Targum and reflected in the Syriac Peshitta. Several translations follow the MT; KJV, RSV, and NASB have, “I will change their glory into shame,” and the TEV has, “I will turn your honor into disgrace.” However, others adopt the alternate tradition; the NRSV has, “they changed their glory into shame,” and the NIV, “they exchanged their Glory for something disgraceful.” For discussion in favor of the MT reading, see D. Barthélemy, ed., Preliminary and Interim Report on the Hebrew Old Testament Text Project, 5:232.
  31. Hosea 4:9 tn Heb “And it shall be, like people, like priest” (so ASV); cf. NAB “The priests shall fare no better than the people.”
  32. Hosea 4:10 tn Heb “by guarding harlotry.” The present translation assumes that the first word of v. 11 in the Hebrew text is to be taken with the infinitive at the end of v. 10 (so also NAB, NIV, NCV, NRSV).
  33. Hosea 4:11 tn Heb “take away the heart of my people.” The present translation assumes that the first word of v. 12 in the Hebrew text is to be construed with the noun at the end of v. 11 (so also TEV, CEV, NLT).
  34. Hosea 4:12 tn Heb “adultery.” The adjective “spiritual” is supplied in the translation to clarify that apostasy is meant here.
  35. Hosea 4:13 tn The phrase “they sacrifice” is not repeated in the Hebrew text here but is implied by parallelism; it is provided in the translation for the sake of clarity.
  36. Hosea 4:14 tn The words “it is true” are supplied in the translation to indicate that this is a conclusion drawn on the preceding behavior (cf. NAB “So must a people”; NRSV “thus a people”; TEV “As the proverb says, ‘A people’”).
  37. Hosea 4:15 sn Beth Aven means “house of wickedness” in Hebrew; it is a polemic reference to “Bethel,” which means “house of God” (cf. CEV “at sinful Bethel”).
  38. Hosea 4:16 tn The Hebrew verb “has rebelled” (סָרַר, sarar) can also mean “to be stubborn.” This is the same root used in the simile: “like a stubborn (סֹרֵרָה, sorerah) heifer.” The similarity between Israel and a stubborn heifer is emphasized by the repetition of the same term.
  39. Hosea 4:16 tn The particle עַתָּה (ʿattah) often refers to the imminent or the impending future: “very soon” (BDB 774 s.v. עַתָּה 1.b). In Hosea it normally introduces imminent judgment (Hos 2:12; 4:16; 5:7; 8:8, 13; 10:2).
  40. Hosea 4:16 tn Or “How can the Lord feed them like a lamb in a meadow?” The syntax of this line is difficult and has been understood in two ways: (1) a declarative statement as an announcement of judgment (BDB 774 s.v. עַתָּה 1.b): “Now the Lord will feed them like a lamb in the broad field” (cf. KJV, ASV, NCV, NLT) or (2) as a rhetorical question lamenting the uncooperative spirit of Israel: “How can the Lord feed them like a lamb in a meadow?”; cf. NAB, NASB, NIV, NRSV, TEV), designed to produce a negative answer (“He cannot feed them…!”). However, this statement lacks an explicit interrogative marker. Although Hosea occasionally asks a rhetorical question without an explicit interrogative marker (e.g., 10:9; 13:14a), he normally does use a rhetorical particle to introduce rhetorical questions (e.g., 6:4; 8:5; 9:5, 14; 11:8; 13:9-10, 14b). Elsewhere, Hosea uses the introductory temporal adverb עַתָּה (“soon”) to introduce announcements of imminent future judgment (2:12; 4:16; 5:7; 8:8, 13; 10:2) and accusations of sin (5:3; 13:2). Although Israel has been as rebellious as a stubborn heifer, the Lord will indeed gain control of Israel: they will be like lambs (weakened and defeated) when he puts them out to pasture in a broad field (exile).
  41. Hosea 4:19 tn Heb “their altars” (so NAB, NRSV) or “their sacrifices” (so KJV, NASB, NIV). Here זִבְחוֹתָם (zivkhotam, “altars; sacrifices”) is a metonymy of association for Israel’s apostate, idolatrous Baal worship.
Psalm 119:121-144

ע (Ayin)

121 I do what is fair and right.[a]
Do not abandon me to my oppressors.
122 Guarantee the welfare of your servant.[b]
Do not let the arrogant oppress me.
123 My eyes grow tired as I wait for your deliverance,[c]
for your reliable promise to be fulfilled.[d]
124 Show your servant your loyal love.[e]
Teach me your statutes.
125 I am your servant. Give me insight,
so that I can understand[f] your rules.
126 It is time for the Lord to act—
they break your law.
127 For this reason[g] I love your commands
more than gold, even purest gold.
128 For this reason I carefully follow all your precepts.[h]
I hate all deceitful actions.[i]

פ (Pe)

129 Your rules are marvelous.
Therefore I observe them.
130 Your instructions are a doorway through which light shines.[j]
They give[k] insight to the untrained.[l]
131 I open my mouth and pant,
because I long[m] for your commands.
132 Turn toward me and extend mercy to me,
as you typically do to your loyal followers.[n]
133 Direct my steps by your word.[o]
Do not let any sin dominate me.
134 Deliver me[p] from oppressive men,
so that I can keep[q] your precepts.
135 Smile[r] on your servant.
Teach me your statutes!
136 Tears stream down from my eyes,[s]
because people[t] do not keep your law.

צ (Tsade)

137 You are just, O Lord,
and your judgments are fair.
138 The rules you impose are just,[u]
and absolutely reliable.
139 My zeal[v] consumes[w] me,
for my enemies forget your instructions.[x]
140 Your word is absolutely pure,
and your servant loves it.
141 I am insignificant and despised,
yet I do not forget your precepts.
142 Your justice endures,[y]
and your law is reliable.[z]
143 Distress and hardship confront[aa] me,
yet I find delight in your commands.
144 Your rules remain just.[ab]
Give me insight so that I can live.[ac]

Footnotes

  1. Psalm 119:121 tn Heb “do justice and righteousness.”
  2. Psalm 119:122 tn Heb “be surety for your servant for good.”
  3. Psalm 119:123 tn Heb “my eyes fail for your deliverance.” The psalmist has intently kept his eyes open, looking for God to intervene, but now his eyes are watery and bloodshot, impairing his vision. See the similar phrase in v. 82.
  4. Psalm 119:123 tn Heb “and for the word of your faithfulness.”
  5. Psalm 119:124 tn Heb “do with your servant according to your loyal love.”
  6. Psalm 119:125 tn or “know.” The cohortative verbal form with vav (ו) conjunctive indicates purpose/result after the preceding imperative.
  7. Psalm 119:127 tn “For this reason” connects logically with the statement made in v. 126. Because the judgment the psalmist fears (see vv. 119-120) is imminent, he remains loyal to God’s law.
  8. Psalm 119:128 tn Heb “for this reason all the precepts of everything I regard as right.” The phrase “precepts of everything” is odd. It is preferable to take the כ (kaf) on כֹּל (kol, “everything) with the preceding form as a pronominal suffix, “your precepts,” and the ל (lamed) with the following verb as an emphatic particle. See L. C. Allen, Psalms 101-150 (WBC), 138.
  9. Psalm 119:128 tn Heb “every false path.”
  10. Psalm 119:130 tn Heb “the doorway of your words gives light.” God’s “words” refer here to the instructions in his law (see vv. 9, 57).
  11. Psalm 119:130 tn Heb “it [i.e., the doorway] gives.”
  12. Psalm 119:130 tn Or “the [morally] naive,” that is, the one who is young and still in the process of learning right from wrong and distinguishing wisdom from folly. See Pss 19:7; 116:6.
  13. Psalm 119:131 tn The verb occurs only here in the OT.
  14. Psalm 119:132 tn Heb “according to custom toward the lovers of your name.” The “lovers of” God’s “name” are the Lord’s loyal followers. See Pss 5:11; 69:36; Isa 56:6.
  15. Psalm 119:133 tn God’s “word” refers here to his law (see v. 11).
  16. Psalm 119:134 tn Or “redeem me.”
  17. Psalm 119:134 tn The cohortative verbal form with vav (ו) conjunctive indicates purpose/result after the preceding imperative.
  18. Psalm 119:135 tn Heb “cause your face to shine.”
  19. Psalm 119:136 tn Heb “[with] flowing streams my eyes go down.”
  20. Psalm 119:136 tn Heb “they”; even though somewhat generic, the referent (people) has been specified in the translation for clarity.
  21. Psalm 119:138 tn Heb “you commanded [in] justice your rules.”
  22. Psalm 119:139 tn or “zeal.”
  23. Psalm 119:139 tn Heb “destroys,” in a hyperbolic sense.
  24. Psalm 119:139 tn Heb “your words.”
  25. Psalm 119:142 tn Heb “your justice [is] justice forever.”
  26. Psalm 119:142 tn Or “truth.”
  27. Psalm 119:143 tn Heb “find.”
  28. Psalm 119:144 tn Heb “just are your rules forever.”
  29. Psalm 119:144 tn The cohortative verbal form with vav (ו) conjunctive indicates purpose/result after the preceding imperative.
New English Translation (NET)

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