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Revised Common Lectionary (Semicontinuous)

Daily Bible readings that follow the church liturgical year, with sequential stories told across multiple weeks.

Duration: 1245 days

Psalm 60

Psalm 60^[a]

For the music director, according to the shushan-eduth style;^[b] a prayer^[c] of David written to instruct others.^[d] It was written when he fought against Aram Naharaim and Aram Zobah. That was when Joab turned back and struck down^[e] 12,000 Edomites^[f] in the Valley of Salt.^[g]

60 O God, you have rejected us.^[h]
You suddenly turned on us in your anger.^[i]
Please restore us!^[j]
²You made the earth quake; you split it open.^[k]
Repair its breaches, for it is ready to fall.^[l]
³You have made your people experience hard times;^[m]
you have made us drink intoxicating wine.^[n]
⁴You have given your loyal followers^[o] a rallying flag,
so that they might seek safety from the bow.^[p] (Selah)
⁵Deliver by your power^[q] and answer me,^[r]
so that the ones you love may be safe.^[s]
⁶God has spoken in his sanctuary:^[t]
“I will triumph. I will parcel out Shechem;
the Valley of Sukkoth I will measure off.^[u]
⁷Gilead belongs to me,
as does Manasseh.^[v]
Ephraim is my helmet,^[w]
Judah my royal scepter.^[x]
⁸Moab is my washbasin.^[y]
I will make Edom serve me.^[z]
I will shout in triumph over Philistia.”^[aa]
⁹Who will lead me into the fortified city?
Who will bring me to Edom?^[ab]
¹⁰Have you not rejected us, O God?
O God, you do not go into battle with our armies.
¹¹Give us help against the enemy,
for any help men might offer is futile.^[ac]
¹²By God’s power we will conquer;^[ad]
he will trample down^[ae] our enemies.

Footnotes

Psalm 60:1 sn Psalm 60. The psalmist grieves over Israel’s humiliation, but in response to God’s assuring word, he asks for divine help in battle and expresses his confidence in victory.
Psalm 60:1 tn The Hebrew expression means “lily of the testimony.” It may refer to a particular music style or to a tune title.
Psalm 60:1 tn The precise meaning of the Hebrew word מִכְתָּם (miktam), which also appears in the heading to Pss 16, 56-59, is uncertain. HALOT 582-83 s.v. defines it as “inscription.”
Psalm 60:1 tn Heb “to teach.”
Psalm 60:1 tn In Josh 8:21 and Judg 20:48 the two verbs “turn back” and “strike down” are also juxtaposed. There they refer to a military counter-attack.
Psalm 60:1 tn Heb “12,000 of Edom.” Perhaps one should read אֲרַם (’aram, “Aram”) here rather than אֱדוֹם (’edom, “Edom”).
Psalm 60:1 sn The heading apparently refers to the military campaign recorded in 2 Sam 10 and 1 Chr 19.
Psalm 60:1 sn You have rejected us. See Pss 43:2; 44:9, 23.
Psalm 60:1 tn Heb “you broke out upon us, you were angry.”
Psalm 60:1 tn The imperfect verbal form here expresses the psalmist’s wish or prayer.
Psalm 60:2 tn The verb פָּצַם (patsam, “split open”) occurs only here in the OT. An Arabic cognate means “crack,” and an Aramaic cognate is used in Tg. Jer 22:14 with the meaning “break open, frame.” See BDB 822 s.v. and Jastrow 1205 s.v. פְּצַם.sn You made the earth quake; you split it open. The psalmist uses the imagery of an earthquake to describe the nation’s defeat.
Psalm 60:2 sn It is ready to fall. The earth is compared to a wall that has been broken by the force of the earthquake (note the preceding line) and is ready to collapse.
Psalm 60:3 tn Heb “you have caused your people to see [what is] hard.”
Psalm 60:3 tn Heb “wine of staggering,” that is, intoxicating wine that makes one stagger in drunkenness. Intoxicating wine is here an image of divine judgment that makes its victims stagger like drunkards. See Isa 51:17-23.
Psalm 60:4 tn Heb “those who fear you.”
Psalm 60:4 tn There is a ray of hope in that God has allowed his loyal followers to rally under a battle flag. The translation assumes the verb is from the root נוּס (nus, “flee”) used here in the Hitpolel in the sense of “find safety for oneself” (HALOT 681 s.v. נוס) or “take flight for oneself” (BDB 630-31 s.v. נוּס). Another option is to take the verb as a denominative from נֵס (nes, “flag”) and translate “that it may be displayed” (BDB 651 s.v. II נסס) or “that they may assemble under the banner” (HALOT 704 s.v. II נסס). Here קֹשֶׁט (qoshet) is taken as an Aramaized form of קֶשֶׁת (qeshet, “bow”; BDB 905-6 s.v. קֶשֶׁת), though some understand the homonymic קֹשְׁטְ (qosh^et, “truth”) here (see Prov 22:21; cf. NASB). If one follows the latter interpretation, the line may be translated, “so that they might assemble under the banner for the sake of truth.”
Psalm 60:5 tn Heb “right hand.”
Psalm 60:5 tn The Qere (marginal reading) has “me,” while the Kethib (consonantal text) has “us.”
Psalm 60:5 tn Or “may be rescued.” The lines are actually reversed in the Hebrew text, “So that the ones you love may be rescued, deliver by your power and answer me.”
Psalm 60:6 tn Heb “in his holy place.”
Psalm 60:6 sn Shechem stands for the territory west of the Jordan, the Valley of Sukkoth for the region east of the Jordan.
Psalm 60:7 sn Gilead was located east of the Jordan. Half of the tribe of Manasseh lived east of the Jordan in the region of Bashan.
Psalm 60:7 tn Heb “the protection of my head.”sn Ephraim, named after one of Joseph’s sons, was one of two major tribes located west of the Jordan. By comparing Ephraim to a helmet, the Lord suggests that the Ephraimites played a primary role in the defense of his land.
Psalm 60:7 sn Judah, like Ephraim, was the other major tribe west of the Jordan. The Davidic king, symbolized here by the royal scepter, came from this tribe.
Psalm 60:8 sn The metaphor of the washbasin, used to rinse one’s hands and feet, suggests that Moab, in contrast to Israel’s elevated position (vv. 6-7), would be reduced to the status of a servant.
Psalm 60:8 tn Heb “over Edom I will throw my sandal.” The point of the metaphor is not entirely clear. Some interpret this as idiomatic for “taking possession of,” i.e., “I will take possession of Edom.” Others translate עַל (ʿal) as “to” and understand this as referring to a master throwing his dirty sandal to a servant so that the latter might dust it off.
Psalm 60:8 tc Heb “over me, O Philistia, shout in triumph.” The translation follows the text of Ps 108:9. When the initial עֲלֵיוֹ (ʿaleyo, “over”) was misread as עָלַי (ʿalay, “over me”), the first person verb form was probably altered to an imperative to provide better sense to the line.
Psalm 60:9 sn In v. 9 the psalmist speaks again and acknowledges his need for help in battle. He hopes God will volunteer, based on the affirmation of sovereignty over Edom in v. 8, but he is also aware that God has seemingly rejected the nation (v. 10, see also v. 1).
Psalm 60:11 tn Heb “and futile [is] the deliverance of man.”
Psalm 60:12 tn Heb “in God we will accomplish strength.” The statement refers here to military success (see Num 24:18; 1 Sam 14:48; Pss 108:13; 118:15-16).
Psalm 60:12 sn Trample down. On this expression see Ps 44:5.

Hosea 11:12-12:14

God’s Lawsuit against Israel: Breach of Covenant

¹²(12:1)^[a] Ephraim has surrounded me with lies;
the house of Israel has surrounded me^[b] with deceit.
But Judah still roams about with^[c] God;
he remains faithful to the Holy One.
12 Ephraim continually feeds on the wind;
he chases the east wind all day;
he multiplies lies and violence.
They make treaties^[d] with Assyria,
and send olive oil as tribute^[e] to Egypt.
²The Lord also has a covenant lawsuit^[f] 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

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

The Lord Refutes Israel’s False Claim of Innocence

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

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

Footnotes

Hosea 11:12 sn Beginning with 11:12, the verse numbers through 12:14 in the English Bible differ by one from the verse numbers in the Hebrew text (BHS), with 11:12 ET = 12:1 HT, 12:1 ET = 12:2 HT, etc., through 12:14 ET = 12:15 HT. From 13:1 to 13:16 the verse numbers in the English Bible and the Hebrew Bible are again the same.
Hosea 11:12 tn The phrase “has surrounded me” is not repeated in the Hebrew text here but is implied by the parallelism in the preceding line. It is supplied in the translation for stylistic reasons, smoothness, and readability.
Hosea 11:12 tn The verb רוּד (rud, “to roam about freely”) is used in a concrete sense to refer to someone wandering restlessly and roaming back and forth (BDB 923 s.v. רוּד; Judg 11:37). Here, it is used figuratively, possibly with positive connotations, as indicated by the preposition עִם (ʿim, “with”), to indicate accompaniment: “but Judah still goes about with God” (HALOT 1194 s.v. רוד). Some English versions render it positively: “Judah still walks with God” (RSV, NRSV), “but Judah stands firm with God” (NJPS), and “but Judah yet ruleth with God” (KJV, ASV). Other English versions adopt the negative connotation “to wander restlessly” and nuance עִם in an adversative sense (“against”): “Judah is still rebellious against God” (NAB), “Judah is restive under God” (REB), “Judah is unruly against God” (NIV), and “the people of Judah are still rebelling against me” (TEV).
Hosea 12:1 tn Heb “a treaty” (so NIV, NRSV); cf. KJV, NASB “a covenant,” NAB “comes to terms.”
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”).
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”).
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.”
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.
Hosea 12:4 tn Heb “him”; the referent (God) has been specified in the translation for clarity.
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.
Hosea 12:5 tn Heb “[is] his memorial name” (so ASV); cf. TEV “the name by which he is to be worshipped.”
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.
Hosea 12:6 tn The verb וְקַוֵּה (v^eqavveh, 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.
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”).
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 (k^enaʿan, “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).
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.
Hosea 12:8 tn Heb “says” (so NAB).
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).
Hosea 12:8 tc The MT reads the first person common singular suffix on the noun יְגִיעַי (y^egiʿay, “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 (y^egiʿayv, “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 (y^egiʿa) 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.
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 yimts^eʾu 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).
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.”
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.
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.”
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, k^eyom) to introduce analogies drawn from Israel’s early history (e.g., Hos 2:5, 17; 9:9; 10:9).
Hosea 12:10 tn Heb “I myself multiplied vision[s]”; cf. NASB “I gave numerous visions.”
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).
Hosea 12:10 tn Heb “by the hand of”; cf. KJV, ASV “by the ministry of.”
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”).
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….”
Hosea 12:11 tn Heb “they”; the referent (the inhabitants of Gilead) has been specified in the translation for clarity.
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).
Hosea 12:12 tn Heb “served” (so NAB, NIV, NRSV); cf. NLT “earned a wife.”
Hosea 12:13 tn Heb “by a prophet” (so NAB, NASB, NIV, NRSV).
Hosea 12:13 tn Heb “he”; the referent (Israel) has been specified in the translation for clarity.
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.
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.
Hosea 12:14 tn Heb “He will leave his blood upon him”; cf. NIV “will leave upon him the guilt of his bloodshed.”
Hosea 12:14 tn The Hebrew term translated “Lord” here is אֲדֹנָי (’adonay).
Hosea 12:14 tn Heb “for his contempt” (so NIV); cf. NRSV “for his insults,” NAB “for his outrage.”

Colossians 3:18-4:1

Exhortation to Households

¹⁸Wives, submit to your^[a] husbands, as is fitting in the Lord. ¹⁹Husbands, love your wives and do not be embittered against them. ²⁰Children, obey your parents in everything, for this is pleasing in the Lord. ²¹Fathers,^[b] do not provoke^[c] your children, so they will not become disheartened. ²²Slaves,^[d] obey your earthly^[e] 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. ²³Whatever you are doing,^[f] work at it with enthusiasm,^[g] as to the Lord and not for people,^[h] ²⁴because you know that you will receive your^[i] inheritance^[j] from the Lord as the reward. Serve^[k] the Lord Christ. ²⁵For the one who does wrong will be repaid for his wrong,^[l] and there are no exceptions.^[m] 4 ¹Masters, treat your slaves with justice and fairness, because you know that you also have a master in heaven.

Footnotes

Colossians 3:18 tn The article τοῖς (tois) with ἀνδράσιν (andrasin, “husbands”) has been translated as a possessive pronoun (“your”); see ExSyn 215.
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).
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.”
Colossians 3:22 tn On this word here and in 4:1, see the note on “fellow slave” in 1:7.
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.
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.
Colossians 3:23 tn Grk “from the soul.”
Colossians 3:23 tn Grk “men”; here ἀνθρώποις (anthrōpois) is used in a generic sense and refers to people in general.
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).”
Colossians 3:24 tn The genitive τῆς κληρονομίας (tēs klēronomias) is a genitive of apposition: The reward consists of the inheritance.
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.
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.
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.

New English Translation (NET)

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Revised Common Lectionary (Semicontinuous)

Psalm 60[a]

For the music director, according to the shushan-eduth style;[b] a prayer[c] of David written to instruct others.[d] It was written when he fought against Aram Naharaim and Aram Zobah. That was when Joab turned back and struck down[e] 12,000 Edomites[f] in the Valley of Salt.[g]

Footnotes

God’s Lawsuit against Israel: Breach of Covenant

Israel Must Return to the God of Jacob

The Lord Refutes Israel’s False Claim of Innocence

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

Footnotes

Exhortation to Households

Footnotes

Psalm 60^[a]

For the music director, according to the shushan-eduth style;^[b] a prayer^[c] of David written to instruct others.^[d] It was written when he fought against Aram Naharaim and Aram Zobah. That was when Joab turned back and struck down^[e] 12,000 Edomites^[f] in the Valley of Salt.^[g]