2 Raja-raja 17:13

17:13 The Lord solemnly warned Israel and Judah through all his prophets and all the seers, “Turn back from your evil ways; obey my commandments and rules that are recorded in the law. I ordered your ancestors to keep this law and sent my servants the prophets to remind you of its demands.” ¹ 

2 Raja-raja 17:1

Hoshea’s Reign over Israel

17:1 In the twelfth year of King Ahaz’s reign over Judah, Hoshea son of Elah became king over Israel. He reigned in Samaria ²  for nine years.

Kisah Para Rasul 13:2

13:2 While they were serving ³  the Lord and fasting, the Holy Spirit said, “Set apart ⁴  for me Barnabas and Saul for the work to which I have called them.”

Kisah Para Rasul 14:16

14:16 In ⁵  past ⁶  generations he allowed all the nations ⁷  to go their own ways,

Hosea 1:4-9

1:4 Then the Lord said to Hosea, ⁸  “Name him ‘Jezreel,’ because in a little while I will punish ⁹  the dynasty ¹⁰  of Jehu on account of the bloodshed ¹¹  in the valley of Jezreel, ¹²  and I will put an end to the kingdom ¹³  of Israel. ¹⁴  1:5 At that time, ¹⁵  I will destroy the military power ¹⁶  of Israel in the valley of Jezreel.”

1:6 She conceived again and gave birth to a daughter. Then the Lord ¹⁷  said to him, “Name her ‘No Pity’ (Lo-Ruhamah) because I will no longer have pity ¹⁸  on the nation ¹⁹  of Israel. For ²⁰  I will certainly not forgive ²¹  their guilt. ²²  1:7 But I will have pity on the nation ²³  of Judah. ²⁴  I will deliver them by the Lord their God; I will not deliver them by the warrior’s bow, by sword, by military victory, ²⁵  by chariot horses, or by chariots.” ²⁶ 

1:8 When ²⁷  she had weaned ‘No Pity’ (Lo-Ruhamah) she conceived again and gave birth to another son. 1:9 Then the Lord ²⁸  said: “Name him ‘Not My People’ (Lo-Ammi), because you ²⁹  are not my people and I am not your ³⁰  God.” ³¹ 

Amos 5:27

5:27 and I will drive you into exile beyond Damascus,” says the Lord.

He is called the God who commands armies!

Mikha 1:6

1:6 “I will turn Samaria ³²  into a heap of ruins in an open field –

vineyards will be planted there! ³³ 

I will tumble ³⁴  the rubble of her stone walls ³⁵  down into the valley,

and tear down her fortifications to their foundations. ³⁶ 

[17:13]  ¹ tn Heb “obey my commandments and rules according to all the law which I commanded your fathers and which I sent to you by the hand of my servants the prophets.”

[17:1]  ² map For location see Map2 B1; Map4 D3; Map5 E2; Map6 A4; Map7 C1.

[13:2]  ³ tn This term is frequently used in the LXX of the service performed by priests and Levites in the tabernacle (Exod 28:35, 43; 29:30; 30:20; 35:19; 39:26; Num 1:50; 3:6, 31) and the temple (2 Chr 31:2; 35:3; Joel 1:9, 13; 2:17, and many more examples). According to BDAG 591 s.v. λειτουργέω 1.b it is used “of other expression of religious devotion.” Since the previous verse described the prophets and teachers in the church at Antioch, it is probable that the term here describes two of them (Barnabas and Saul) as they were serving in that capacity. Since they were not in Jerusalem where the temple was located, general religious service is referred to here.

[13:2]  ⁴ tn Or “Appoint.”

[14:16]  ⁵ tn Grk “them, who in.” The relative pronoun (“who”) was replaced by the pronoun “he” (“In past generations he”) and a new sentence was begun in the translation at this point to improve the English style, due to the length of the sentence in Greek and the awkwardness of two relative clauses (“who made the heaven” and “who in past generations”) following one another.

[14:16]  ⁶ tn On this term see BDAG 780 s.v. παροίχομαι. The word is a NT hapax legomenon.

[14:16]  ⁷ tn Or “all the Gentiles” (in Greek the word for “nation” and “Gentile” is the same). The plural here alludes to the variety of false religions in the pagan world.

[1:4]  ⁸ tn Heb “to him.” The referent (Hosea) has been specified in the translation for clarity.

[1:4]  ⁹ tn Heb “I will visit.” The verb פָּקַד (paqad, “to visit”) has a very broad range of meanings: (1) “to pay attention to; to look at” (a) favorably: to look after; to provide for; to care for; (b) unfavorably: to seek vengeance for; to punish for; (2) militarily: (a) “to muster; to enroll”; (b) “to inspect; to review”; (3) leadership: (a) “to rule over; to oversee”; (b) Hiphil: “to appoint an overseer” (see BDB 823 s.v. פָּקַד; HALOT 955-58 s.v. פקד). In this context, the nuance “to punish” or “to take vengeance” (see 1b above) is most appropriate. Cf. KJV, ASV “I will avenge”; NAB, NASB, NRSV “I will punish.”

[1:4]  ¹⁰ tn Heb “house” (so NAB, NRSV); NCV “family”; CEV “descendants.”

[1:4]  ¹¹ tn The plural form of דָּם (dam, “blood”) refers to “bloodshed” (BDB 196 s.v. דָּם 2.f). This is an example of a plural of abnormal condition (GKC 400 §124.n). The plural is used to represent natural objects which are found in an unnatural or abnormal condition. The plural is used because the natural object is normally found as a whole or in one unit, but in the abnormal condition the object is found in many parts. Normally, blood is contained as a whole within the body. However, when a brutal murder occurs, blood is shed and literally spilled all over the place. Cf. NIV “the massacre”; TEV, CEV, NLT “the murders.”

[1:4]  ¹² tn Heb “I will visit the bloodshed of Jezreel upon the house of Jehu.”

[1:4]  ¹³ tn Heb “the kingdom of the house of Israel” (so NAB, NASB, NRSV). This has been simplified in the translation for stylistic reasons.

[1:4]  ¹⁴ sn The proper name יִזְרְעֶאל (yizré’e’l, “Jezreel”) sounds like יִשְׂרָאֵל (yisra’el, “Israel”). This phonetic wordplay associates the sin at Jezreel with the judgment on Israel, stressing poetic justice.

[1:5]  ¹⁵ tn Heb “In that day” (so NIV; NAB, NRSV “On that day”).

[1:5]  ¹⁶ tn Heb “I will break the bow” (so NAB, NRSV). The phrase “break the bow” (וְשַׁבָרְתִּי אֶת־קֶשֶׁת, véshavarti ’et-qeshet) is figurative. The term קֶשֶׁת (qeshet, “bow”) frequently refers to the warrior’s weapon (2 Sam 22:35; Ps 18:35; Job 20:24; Hos 2:20; Zech 9:10; 10:4). The reference to the warrior’s bow is a synecdoche of specific (bow) for general (military weaponry or power; see HALOT 1155 s.v. קֶשֶׁת 3). The noun קֶשֶׁת is used figuratively for “power” several times (e.g., Gen 49:24; 1 Sam 2:4; Jer 49:35; Job 29:20; Ps 37:15; BDB 906 s.v. 1.e).

[1:6]  ¹⁷ tn Heb “Then he said”; the referent (the Lord) does not appear in Hebrew, but has been specified in the translation for clarity. Many English versions specify the speaker here (KJV “God”; ASV “Jehovah”; NASB, NIV, NRSV “the Lord”).

[1:6]  ¹⁸ sn The negative particle לאֹ (lo’, “no, not”) and the root רָחַם (rakham, “compassion”) are repeated in 1:6, creating a wordplay between the name Lo-Ruhamah (literally “No-Pity”) and the announcement of divine judgment, “I will no longer have pity on the nation of Israel.”

[1:6]  ¹⁹ tn Heb “house”; cf. TEV, NLT “the people of Israel.”

[1:6]  ²⁰ tn The particle כִּי (ki) probably denotes cause (so NCV, TEV, CEV) or result here (GKC 505 §166.b; BDB 473 s.v. כִּי 3.c).

[1:6]  ²¹ tn The verb נָשָׂא (nasa’, “to take away”) frequently denotes “to forgive” meaning to take away sin (BDB 671 s.v. נָשָׂא 3.c). The construction נָשׂא אֶשָּׂא (naso’ ’esa’, “I will certainly take away,” infinitive absolute + imperfect of the same root) repeats the root נָשָׂא for rhetorical emphasis, stressing the divine resolution not to forgive Israel.

[1:6]  ²² tn The phrase “their guilt” does not appear in Hebrew, but is supplied in the translation for clarification. The ellipsis of the accusative direct object of נָשׂא אֶשָּׂא (naso’ ’esa’, “I will certainly take away”) is an example of brachyology. The accusative “guilt” must be supplied frequently with נָשַׂא (see BDB 671 s.v. נָשָׂא 3.c; e.g., Num 14:19; Isa 2:9; Ps 99:8). Many recent English versions simplify this to “forgive them” (e.g., NASB, NIV, NCV, NRSV, TEV, NLT).

[1:7]  ²³ tn Heb “house”; cf. NCV, TEV, NLT “the people of Judah.”

[1:7]  ²⁴ tn The word order in this line is rhetorical, emphasizing the divine decision to withhold pity from Israel but to bestow it on Judah. The accusative direct object, which is introduced by a disjunctive vav (to denote contrast), appears before the verb: וְאֶת־בֵּית יְהוּדָה אֲרַחֵם (vé’et-bet yéhudah ’arakhem, “but upon the house of Judah I will show pity”).

[1:7]  ²⁵ tn Heb “by war” (so NAB, NRSV, TEV); KJV, NASB, NIV “battle.”

[1:7]  ²⁶ sn These military weapons are examples of the metonymy of adjunct (the specific weapons named) for subject (warfare).

[1:8]  ²⁷ tn The preterite וַתִּגְמֹל (vatigmol, literally, “and she weaned”) functions in a synchronic sense with the following preterite וַתַּהַר (vattahar, literally, “and she conceived”) and may be treated in translation as a dependent temporal clause: “When she had weaned…she conceived” (cf. KJV, ASV, NASB, NRSV). Other English versions render this as sequential with “After” (NAB, NIV, TEV, NLT).

[1:9]  ²⁸ tn Heb “Then he said”; the referent (the Lord) has been specified in the translation for clarity. As in v. 6, many English versions specify the speaker here.

[1:9]  ²⁹ tn The independent personal pronoun אַתֶּם (’attem, “you”) is a plural form, referring to the people of Israel as a whole. To make this clear TEV translates this as third person: “the people of Israel are not my people” (cf. CEV, NLT).

[1:9]  ³⁰ tn The pronominal suffix on the preposition לָכֶם (lakhem, “your”) is a plural form, referring to the people of Israel as a whole.

[1:9]  ³¹ tc The MT reads לֹא־אֶהְיֶה לָכֶם (lo’-’ehyeh lakhem, “I will not be yours”). The editors of BHS suggest emending the text to לֹא־אֱלֹהֵיכֶם (lo’-’elohekhem, “I will not be your God”). The emendation creates a tighter parallel with the preceding אַתֶּם לֹא עַמִּי (’attem lo’ ’ammi, “you are not my people”). Because of a lack of external evidence, however, the reading of the MT should be retained.

[1:9]  tn Heb “I am not yours.” The divine name “God” is supplied in the translation for clarity even though the reading of the MT is followed (see previous tc note). Almost all English versions (including KJV, ASV, NASB) supply “God” here.

[1:9]  sn This is an allusion to Yahweh’s promise to Moses אֶהְיֶה עִמָּךְ (’ehyeh ’immakh, “I will be with you”; Exod 3:12, 14). In effect, it is a negation of Exod 3:12, 14 and a cancellation of Israel’s status as vassal of Yahweh in the conditional Mosaic covenant.

[1:6]  ³² map For location see Map2 B1; Map4 D3; Map5 E2; Map6 A4; Map7 C1.

[1:6]  ³³ tn Heb “into a planting place for vineyards.”

[1:6]  ³⁴ tn Heb “pour” (so NASB, NIV); KJV, NRSV “pour down”; NAB “throw down”; NLT “roll.”

[1:6]  ³⁵ tn Heb “her stones.” The term stones is a metonymy for the city walls whose foundations were constructed of stone masonry.

[1:6]  ³⁶ tn Heb “I will uncover her foundations.” The term “foundations” refers to the lower courses of the stones of the city’s outer fortification walls.