◀ All Reading Plans / M’Cheyne Bible Reading Plan / Family: 2 Kings 16; Titus 2. Secret: Hosea 9; Psalms 126–128. (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

2 Kings 16

Ahaz’s Reign over Judah

16 In the seventeenth year of the reign of Pekah son of Remaliah, Jotham’s son Ahaz became king over Judah. ²Ahaz was twenty years old when he began to reign, and he reigned for sixteen years in Jerusalem. He did not do what pleased the Lord his God, in contrast to his ancestor David.^[a] ³He followed in the footsteps of^[b] the kings of Israel. He passed his son through the fire,^[c] a horrible sin practiced by the nations^[d] whom the Lord drove out from before the Israelites. ⁴He offered sacrifices and burned incense on the high places, on the hills, and under every green tree.

⁵At that time King Rezin of Syria and King Pekah son of Remaliah of Israel attacked Jerusalem.^[e] They besieged Ahaz,^[f] but were unable to conquer him.^[g] ⁶(At that time King Rezin of Syria^[h] recovered Elat for Syria; he drove the Judahites from there.^[i] Syrians^[j] arrived in Elat and live there to this very day.) ⁷Ahaz sent messengers to King Tiglath-Pileser of Assyria, saying, “I am your servant and your dependent.^[k] March up and rescue me from the power^[l] of the king of Syria and the king of Israel, who have attacked^[m] me.” ⁸Then Ahaz took the silver and gold that were^[n] in the Lord’s temple and in the treasuries of the royal palace and sent it as tribute^[o] to the king of Assyria. ⁹The king of Assyria responded favorably to his request;^[p] he^[q] attacked Damascus and captured it. He deported the people^[r] to Kir and executed Rezin.

¹⁰When King Ahaz went to meet with King Tiglath-Pileser of Assyria in Damascus, he saw the altar there.^[s] King Ahaz sent to Uriah the priest a drawing of the altar and a blueprint for its design.^[t] ¹¹Uriah the priest built an altar in conformity to the plans King Ahaz had sent from Damascus.^[u] Uriah the priest finished it before King Ahaz arrived back from Damascus.^[v] ¹²When the king arrived back from Damascus and^[w] saw the altar, he approached it^[x] and offered a sacrifice on it.^[y] ¹³He offered his burnt sacrifice and his grain offering. He poured out his libation and sprinkled the blood from his peace offerings on the altar. ¹⁴He moved the bronze altar that stood in the Lord’s presence from the front of the temple (between the altar and the Lord’s temple) and put it on the north side of the new^[z] altar. ¹⁵King Ahaz ordered Uriah the priest, “On the large altar^[aa] offer the morning burnt sacrifice, the evening grain offering, the royal burnt sacrifices and grain offering, the burnt sacrifice for all the people of the land, their grain offering, and their libations. Sprinkle all the blood of the burnt sacrifice and other sacrifices on it. The bronze altar will be for my personal use.”^[ab] ¹⁶So Uriah the priest did exactly as^[ac] King Ahaz ordered.

¹⁷King Ahaz took off the frames of the movable stands, and removed the basins from them. He took “The Sea”^[ad] down from the bronze bulls that supported it^[ae] and put it on the stone pavement. ¹⁸He also removed the Sabbath awning^[af] that had been built^[ag] in the temple and the king’s outer entranceway to the Lord’s temple, on account of the king of Assyria.^[ah]

¹⁹The rest of the events of Ahaz’s reign, including his accomplishments, are recorded in the scroll called the Annals of the Kings of Judah.^[ai] ²⁰Ahaz passed away^[aj] and was buried with his ancestors in the City of David. His son Hezekiah replaced him as king.

Footnotes

2 Kings 16:2 tn Heb “and he did not do what was proper in the eyes of the Lord his God, like David his father.”
2 Kings 16:3 tn Heb “he walked in the way of.”
2 Kings 16:3 sn This may refer to child sacrifice, though some interpret it as a less drastic cultic practice. For discussion see M. Cogan and H. Tadmor, II Kings (AB), 266-67.
2 Kings 16:3 tn Heb “like the abominable practices of the nations.”
2 Kings 16:5 tn Heb “went up to Jerusalem for battle.”
2 Kings 16:5 tn That is, Jerusalem, Ahaz’s capital city.
2 Kings 16:5 tn Heb “they were unable to fight.” The object must be supplied from the preceding sentence. Elsewhere when the Niphal infinitive of לָחָם (lakham) follows the verb יָכֹל (yakhol), the infinitive appears to have the force of “prevail against.” See Num 22:11; 1 Sam 17:9; and the parallel passage in Isa 7:1.
2 Kings 16:6 tc Some prefer to read “the king of Edom” and “for Edom” here. The names Syria (Heb “Aram,” אֲרָם, ʾaram) and Edom (אֱדֹם, ʾedom) are easily confused in the Hebrew consonantal script.
2 Kings 16:6 tn Heb “from Elat.”
2 Kings 16:6 tc The consonantal text (Kethib), supported by many medieval Hebrew mss, the Syriac version, and some mss of the Targum and Vulgate, read “Syrians” (Heb “Arameans”). The marginal reading (Qere), supported by the LXX, Targums, and Vulgate, reads “Edomites.”
2 Kings 16:7 tn Heb “son.” Both terms (“servant” and “son”) reflect Ahaz’s subordinate position as Tiglath-Pileser’s subject.
2 Kings 16:7 tn Heb “hand, palm.”
2 Kings 16:7 tn Heb “who have arisen against.”
2 Kings 16:8 tn Heb “that was found.”
2 Kings 16:8 tn Or “bribe money.”
2 Kings 16:9 tn Heb “listened to him.”
2 Kings 16:9 tn Heb “the king of Assyria.”
2 Kings 16:9 tn Heb “it.”
2 Kings 16:10 tn Heb “in Damascus.”
2 Kings 16:10 tn Heb “the likeness of the altar and its pattern for all its work.”
2 Kings 16:11 tn Heb “according to all that King Ahaz sent from Damascus.”
2 Kings 16:11 tn Heb “so Uriah the priest did, until the arrival of King Ahaz from Damascus.”
2 Kings 16:12 tn Heb “and the king.”
2 Kings 16:12 tn Heb “the altar.”
2 Kings 16:12 tn Or “ascended it.”
2 Kings 16:14 tn The word “new” is added in the translation for clarification.
2 Kings 16:15 tn That is, the newly constructed altar.
2 Kings 16:15 tn Heb “for me to seek.” The precise meaning of בָּקַר (baqar), “seek,” is uncertain in this context. For discussion see M. Cogan and H. Tadmor, II Kings (AB), 189.
2 Kings 16:16 tn Heb “according to all that.”
2 Kings 16:17 sn See the note at 1 Kgs 7:23.
2 Kings 16:17 tn Heb “that [were] under it.”
2 Kings 16:18 tn The precise meaning of the Hebrew term מוּסַךְ (musakh; Qere) / מִיסַךְ (misakh; Kethib) is uncertain. For discussion see HALOT 557 s.v. מוּסַךְ and M. Cogan and H. Tadmor, II Kings (AB), 189-90.
2 Kings 16:18 tn Heb “that they built.”
2 Kings 16:18 sn It is doubtful that Tiglath-Pileser ordered these architectural changes. Ahaz probably made these changes so he could send some of the items and materials to the Assyrian king as tribute. See M. Cogan and H. Tadmor, II Kings (AB), 190, 193.
2 Kings 16:19 tn Heb “As for the rest of the events of Ahaz, and that which he did, are they not written on the scroll of the events of the days of the kings of Judah?”
2 Kings 16:20 tn Heb “lay down with his fathers.”

Titus 2

Conduct Consistent with Sound Teaching

2 But as for you, communicate the behavior that goes with^[a] sound teaching. ²Older men are to be temperate, dignified, self-controlled,^[b] sound in faith, in love, and in endurance.^[c] ³Older women likewise are to exhibit behavior fitting for those who are holy, not slandering, not slaves to excessive drinking, but teaching what is good. ⁴In this way^[d] they will train^[e] the younger women to love their husbands, to love their children, ⁵to be self-controlled,^[f] pure, fulfilling their duties at home,^[g] kind, being subject to their own husbands, so that the message^[h] of God may not be discredited.^[i] ⁶Encourage younger men likewise to be self-controlled,^[j] ⁷showing yourself to be an example of good works in every way. In your teaching show integrity, dignity, ⁸and a sound message that cannot be criticized, so that any opponent will be at a loss,^[k] because he has nothing evil to say about us. ⁹Slaves^[l] are to be subject to their own masters in everything,^[m] to do what is wanted and not talk back, ¹⁰not pilfering, but showing all good faith,^[n] in order to bring credit to^[o] the teaching of God our Savior in everything.

¹¹For the grace of God has appeared, bringing salvation to all people.^[p] ¹²It trains us^[q] to reject godless ways^[r] and worldly desires and to live self-controlled, upright, and godly lives in the present age, ¹³as we wait for the happy fulfillment of our hope in the glorious appearing^[s] of our great God and Savior, Jesus Christ.^[t] ¹⁴He^[u] gave himself for us to set us free from every kind of lawlessness and to purify for himself a people who are truly his,^[v] who are eager to do good.^[w] ¹⁵So communicate these things with the sort of exhortation or rebuke^[x] that carries full authority.^[y] Don’t let anyone look down^[z] on you.

Footnotes

Titus 2:1 tn Grk “say what is fitting for sound teaching” (introducing the behavior called for in this chapter.).
Titus 2:2 tn Or “sensible.”
Titus 2:2 sn Temperate…in endurance. See the same cluster of virtues in 1 Thess 1:3 and 1 Cor 13:13.
Titus 2:4 tn Grk “that they may train” (continuing the sentence of 2:3).
Titus 2:4 tn This verb, σωφρονίζω (sōphronizō), denotes teaching in the sense of bringing people to their senses, showing what sound thinking is.
Titus 2:5 tn Or “sensible.”
Titus 2:5 tn Grk “domestic,” “keeping house.”
Titus 2:5 tn Or “word.”
Titus 2:5 tn Or “slandered.”
Titus 2:6 tn Or “sensible.”
Titus 2:8 tn Or “put to shame.”
Titus 2:9 tn See the note on the word “slave” in 1:1.
Titus 2:9 tn Or “to be subject to their own masters, to do what is wanted in everything.”
Titus 2:10 tn Or “showing that genuine faith is productive.” At issue between these two translations is the force of ἀγαθήν (agathēn): Is it attributive (as the text has it) or predicate (as in this note)? A number of considerations point in the direction of a predicate ἀγαθήν (e.g., separation from the noun πίστιν [pistin] by the verb, the possibility that the construction is an object-complement, etc.), though this is not usually seen as an option in either translations or commentaries. Cf. ExSyn 188-89, 312-13, for a discussion. Contextually, it makes an intriguing statement, for it suggests a synthetic or synonymous parallel: “‘Slaves should be wholly subject to their masters…demonstrating that all [genuine] faith is productive, with the result [ecbatic ἵνα] that they will completely adorn the doctrine of God.’ The point of the text, then, if this understanding is correct, is an exhortation to slaves to demonstrate that their faith is sincere and results in holy behavior. If taken this way, the text seems to support the idea that saving faith does not fail, but even results in good works” (ExSyn 312-13). The translation of ἀγαθήν as an attributive adjective, however, also makes good sense.
Titus 2:10 tn Or “adorn,” “show the beauty of.”
Titus 2:11 tn Grk “all men”; but ἀνθρώποις (anthrōpois) is generic here, referring to both men and women.
Titus 2:12 tn Grk “training us” (as a continuation of the previous clause). Because of the length and complexity of the Greek sentence, a new sentence was started at the beginning of v. 12 by translating the participle παιδεύουσα (paideuousa) as a finite verb and supplying the pronoun “it” as subject.
Titus 2:12 tn Grk “ungodliness.”
Titus 2:13 tn Grk “the blessed hope and glorious appearing.”
Titus 2:13 tn The terms “God and Savior” both refer to the same person, Jesus Christ. This is one of the clearest statements in the NT concerning the deity of Christ. The construction in Greek is known as the Granville Sharp rule, named after the English philanthropist-linguist who first clearly articulated the rule in 1798. Sharp pointed out that in the construction article-noun-καί-noun (where καί [kai] = “and”), when two nouns are singular, personal, and common (i.e., not proper names), they always had the same referent. Illustrations such as “the friend and brother,” “the God and Father,” etc. abound in the NT to prove Sharp’s point. The only issue is whether terms such as “God” and “Savior” could be considered common nouns as opposed to proper names. Sharp and others who followed (such as T. F. Middleton in his masterful The Doctrine of the Greek Article) demonstrated that a proper name in Greek was one that could not be pluralized. Since both “God” (θεός, theos) and “savior” (σωτήρ, sōtēr) were occasionally found in the plural, they did not constitute proper names, and hence, do fit Sharp’s rule. Although there have been 200 years of attempts to dislodge Sharp’s rule, all attempts have been futile. Sharp’s rule stands vindicated after all the dust has settled. For more information on Sharp’s rule see ExSyn 270-78, esp. 276. See also 2 Pet 1:1 and Jude 4.
Titus 2:14 tn Grk “who” (as a continuation of the previous clause).
Titus 2:14 tn Or “a people who are his very own.”
Titus 2:14 tn Grk “for good works.”
Titus 2:15 tn Or “reproof,” “censure.” The Greek word ἐλέγχω (elenchō) implies exposing someone’s sin in order to bring correction.
Titus 2:15 tn Grk “speak these things and exhort and rebuke with all authority.”
Titus 2:15 tn Or “let anyone despise you”; or “let anyone disregard you.”

Hosea 9

Fertility Cult Festivals Have Intoxicated Israel

9 O Israel, do not rejoice jubilantly^[a] like the nations,
for you are unfaithful^[b] to your God.
You love to receive a prostitute’s wages^[c]
on all the floors where you thresh your grain.
²Threshing floors and wine vats will not feed the people,^[d]
and new wine only deceives them.^[e]

Assyrian Exile Will Reverse the Egyptian Exodus

³They will not remain in the Lord’s land.
Ephraim will return to Egypt;
they will eat ritually unclean food in Assyria.
⁴They will not pour out drink offerings of wine to the Lord;
they will not please him with their sacrifices.
Their sacrifices will be like bread eaten while in mourning;
all those who eat them will make themselves ritually unclean.
For their bread will be only to satisfy their appetite;
it will not come into the temple of the Lord.
⁵So what will you do on the festival day,
on the festival days of the Lord?

No Escape for the Israelites This Time

⁶Look!^[f] Even if^[g] they flee from the destruction,
Egypt will take hold of^[h] them,
and Memphis will bury them.
The weeds will inherit the silver they treasure^[i]—
thorn bushes will occupy their homes.^[j]
⁷The time of judgment^[k] is about to arrive!^[l]
The time of retribution^[m] is imminent!^[n]
Israel will be humbled!^[o]

Israel Rejects Hosea’s Prophetic Exhortations

The prophet is considered a fool^[p]—
the inspired man^[q] is viewed as a madman^[r]—
because of the multitude of your sins
and your intense^[s] animosity.
⁸The prophet^[t] is a watchman^[u] over Ephraim^[v] on behalf of God,^[w]
yet traps^[x] are laid for him along all his paths;^[y]
animosity rages against him in the land^[z] of his God.

The Best of Times, the Worst of Times

⁹They have sunk deep into corruption^[aa]
as in the days of Gibeah.
He will remember their wrongdoing.
He will repay them for their sins.
¹⁰When I found Israel, it was like finding grapes in the wilderness.
I viewed your ancestors^[ab] like an early fig on a fig tree in its first season.
Then they came to Baal Peor and they dedicated themselves to shame—
they became as detestable as what they loved.

The Fertility Worshipers Will Become Infertile

¹¹Ephraim will be like a bird;
what they value^[ac] will fly away.
They will not bear children—
they will not enjoy pregnancy—
they will not even conceive!^[ad]
¹²Even if they raise their children,
I will take away every last one of them.^[ae]
Woe to them!
For I will turn away from them.
¹³Ephraim, as I have seen, has given their children for prey;^[af]
Ephraim will bear his sons for slaughter.
¹⁴Give them, O Lord—
what will you give them?
Give them wombs that miscarry,
and breasts that cannot nurse!^[ag]
¹⁵Because of all their evil in Gilgal,
I hate them there.
On account of their evil deeds,
I will drive them out of my land.^[ah]
I will no longer love them;
all their rulers are rebels.
¹⁶Ephraim will be struck down^[ai]—
their root will be dried up;
they will not yield any fruit.
Even if they do bear children,
I will kill their precious offspring.
¹⁷My God will reject them,
for they have not obeyed him;
so they will be fugitives among the nations.

Footnotes

Hosea 9:1 tn Heb “do not rejoice unto jubilation”; cf. KJV “Rejoice not…for joy,” NASB “Do not rejoice…with exultation.”
Hosea 9:1 tn Heb “you have committed adultery”; cf. NRSV “you have played the whore.”
Hosea 9:1 tn Heb “you love the wages of the prostitute” (NIV similar); cf. NAB “loving a harlot’s hire.”
Hosea 9:2 tn Heb “them”; the referent (the people) has been specified in the translation for clarity.
Hosea 9:2 tn Heb “her” (so KJV, ASV). This is taken as a collective singular (so also most modern English versions).
Hosea 9:6 tn The deictic particle הִנֵּה (hinneh, “Behold!”) is used frequently in prophetic announcements, introducing a solemn or important declaration, particularly in threats of judgment (BDB 244 s.v. הִנֵּה b.β). Many modern English versions leave this particle untranslated here.
Hosea 9:6 tn The conjunction כִּי (ki) introduces a concessive clause: “Although, when, if, even if” (BDB 473 s.v. כִּי 2.c.β). It has a force approximating “even if” (so NIV, NCV, NRSV, CEV, NLT), but it represents a situation as more likely to occur than אִם (‘im, “if”). The concessive use of כִּי is normally followed by an imperfect, but occasionally a perfect is used, as is the case here (e.g., Mic 7:8; Nah 1:10; Pss 21:12; 119:83).
Hosea 9:6 tn The verb קָבַץ (qavats, “to gather together”) should be nuanced as “grab hold” in this context (HALOT 1063 s.v. קבץ). This pictures a personified Egypt taking the fugitives prisoner.
Hosea 9:6 tn Heb “the treasured things of their silver”; cf. NASB, NIV, TEV, NLT “treasures of silver.”
Hosea 9:6 tn Heb “their tents” (so NIV, NRSV); cf. CEV “your tents.”
Hosea 9:7 tn Heb “the days of the visitation”; cf. NAB, NASB, NIV, NRSV “the days of punishment.”
Hosea 9:7 tn Heb “has come” (בָּאוּ, baʾu). The two perfect-tense (suffix-conjugation) verbs בָּאוּ (Qal perfect third person common plural from בּוֹא, boʾ, “to come”) repeated in this verse are examples of the so-called “prophetic perfect.” The perfect, which connotes completed or factual action, is used in reference to future events to emphasize the certainty of the announced event taking place.
Hosea 9:7 tn Heb “the days of the retribution”; cf. NIV “of reckoning,” and NRSV “of recompense.”
Hosea 9:7 tn Heb “has come”; cf. NIV “are at hand,” NLT “is almost here.”
Hosea 9:7 tc The MT reads יֵדְעוּ (yed^eʿu, “Let them know”; cf. NIV, NAS, and see note below). The LXX reads κακωθήσεται (kakōthēsetai; “they will be afflicted”). The LXX reads a resh (ר) rather than a dalet (ד), a common scribal error, and probably understood it as יָרִעוּ (yariʿu), a Hiphil imperfect from the root רעע (resh, ʿayin, ʿayin), meaning to “treat badly.” These same consonants could also be understood as יֵרְעוּ (yer^eʿu), a Qal jussive from the root ירע (yaraʿ): “Let them tremble/be apprehensive.” This is a rare root that the LXX also did not recognize in Isa 15:4. Additionally, the MT breaks the verse after יֵדְעוּ (yed^eʿu) by placing the atnakh (colon-divider) here, while the LXX includes the verb with the second half of the verse. The Old Greek reads the verb with the following lines as יָרִעוּ (yariʿu), a Hiphil from the root רוּעַ (ruaʿ) meaning “to shout” (cf. NRSV), appearing to introduce quotations of Israel mocking Hosea (but this is not a known function of that verbal root). Aquila (ἔγνω, egnō) and Symmachus (γνώσεται, gnōsetai) both reflect the proto-MT tradition. For a discussion of this textual and syntactical problem, see H. W. Wolff, Hosea (Hermeneia), 150.tn The verb may be imperfect “they will X” (KJV, ESV) or jussive “let them X” (NIV, NASB). The common verb יָדַע (yadaʿ) means “to know.” Among homophonous roots DCH includes יָדַע II (yadaʿ) meaning “be submissive, humbled; be quiet, at rest” (cf. Job 21:19; Prov 5:6; Isa 45:4; Jer 14:18). Reading either יֵדְעוּ (yed^eʿu) “Israel will be humbled” or יֵרְעוּ (yer^eʿu) “Israel will tremble” makes equally good sense in context.
Hosea 9:7 tn Or “is distraught”; cf. CEV, NLT “are crazy.”
Hosea 9:7 tn Heb “the man of the Spirit”; cf. NAB, NRSV “spirit.”
Hosea 9:7 tn Or “is driven to despair.” The term מְשֻׁגָּע (m^eshuggaʿ, Pual participle masculine singular from שָׁגַע, shagaʿ, “to be mad”) may be understood in two senses: (1) a predicate adjective as a figure of speech: “to be maddened,” to be driven to despair (Deut 28:34); or (2) a substantive: “a madman,” referring to prophets who attempted to enter into a prophetic state through whipping themselves into a frenzy (1 Sam 21:15 HT [21:15 ET]; 2 Kgs 9:11; Jer 29:26; see BDB 993 s.v. שָׁגַע). The prophetic context of 9:7 favors the latter option, which is followed by most English versions. Apparently, the general populace viewed these mantics with suspicion and questioned the legitimacy of their claim to be true prophets (e.g., 2 Kgs 9:11; Jer 29:26).
Hosea 9:7 tn Heb “great.”
Hosea 9:8 tc The Leningrad Codex (the MT ms used for BHS) and Aleppo Codex both place the atnakh (colon divider) after אלהי (“my God”) and connect נָבִיא (naviʾ, “prophet”) with the following colon. On the other hand, BHS suggests that נָבִיא belongs with the first colon. For discussion of this syntactical problem, see F. I. Andersen and D. N. Freedman, Hosea (AB), 533-34.
Hosea 9:8 tc The syntax of this line is difficult, and the questionable text has four main interpretive options. First, one could adopt the MT vocalization and BHS line division: צֹפֶה אֶפְרַיִם עִם־אֱלֹהָי נָבִיא (tsofeh ʾefrayim ʿim elohay naviʾ, “The prophet is a watchman over Ephraim with my God [= on behalf of God]”). There are two problems with this view. Although BHS places נָבִיא (“prophet”) with this colon, the Aleppo Codex and Leningrad Codex both connect נָבִיא with the next colon (as do KJV, ASV). Also, the phrase עִם־אֱלֹהָי (“with my God”) is difficult to explain. Second, one could adopt the MT vocalization and the MT line division:צֹפֶה אֶפְרַיִם עִם־אֱלֹהָי נָבִיא (“Ephraim is a watchman with my God”; cf. NASB). The problem with this view is that Ephraim hardly fits the description of a prophetic watchman. Third, one could revocalize the MT and adopt BHS line division: צֹפֶה אֶפְרַיִם עַם אֱלֹהָי נָבִיא (“Ephraim—the people of my God!—lies in ambush for the prophet”). This involves: (a) revocalization of the preposition עִם (ʿim, “with”) to the noun עַם (ʿam, “people”), (b) taking עַם־אֱלֹהָי (“people of my God”) in apposition to אֶפְרַיִם (“Ephraim”), and (c) nuancing צֹפֶה as “to lie in wait (=set ambush)” (e.g., Ps 37:32). This is contextually attractive and harmonizes well with the following line: “traps are laid along all his paths.” However, it has two problems: (a) there is no textual evidence supporting the revocalization of עם as “people,” and (b) the unusual nuance, “to lie in wait,” for צֹפֶה occurs only in Ps 37:32, where it takes the preposition לְ (lamed, i.e., “to lie in wait for the righteous”; HALOT 1044 s.v. צפה 4). Fourth, one could emend אֱלֹהָי (“my God”) to אֹהֶל (ʾohel, “tent”), as suggested in the BHS textual apparatus: אֶפְרַיִם עִם־אֹהֶל נָבִיא צֹפֶה (“Ephraim spies on the prophet’s tent”). The verb צָפָה may mean “to spy” (BDB 859 s.v. צָפָה; HALOT 1044 s.v. צפה 3). However, the preposition עִם (ʿim) does not normally mean “upon,” and צָפָה is not used with עִם elsewhere.
Hosea 9:8 tn Or “Ephraim is a watchman with my God”; cf. ASV and NASB.
Hosea 9:8 tn Heb “with my God” (so ASV, NASB).
Hosea 9:8 tn Heb “bird trap of a bird catcher,” or “snare of a fowler” (so KJV).
Hosea 9:8 tc Or “The prophet is like a trap along all his paths.” The Aleppo Codex and Leningrad Codex (ms used in BHS) both connect נָבִיא (naviʾ, “prophet”) with this colon. On the other hand, BHS places נָבִיא at the end of the preceding colon.
Hosea 9:8 tn Heb “house.” The term בַּיִת (bayit, “house”) is used as a figure of speech, referring to either (1) the temple or official sanctuaries (so TEV, CEV) or (2) the land of Israel (e.g., Hos 9:15).
Hosea 9:9 tn Or more literally, “they are deeply corrupted.” The two verbs הֶעְמִיקוּ־שִׁחֵתוּ (heʿmiqu shikhetu; literally, “they have made deep, they act corruptly”) are coordinated without a conjunction vav to form a verbal hendiadys: the second verb represents the main idea, while the first functions adverbially (GKC 386-87 §120.g). Here Gesenius suggests: “they are deeply/radically corrupted.” Several translations mirror the syntax of this hendiadys: “They have deeply corrupted themselves” (KJV, ASV, NRSV), “They have been grievously corrupt” (NJPS), and “They are hopelessly evil” (TEV). Others reverse the syntax for the sake of a more graphic English idiom: “They have gone deep in depravity” (NASB) and “They have sunk deep into corruption” (NIV). Some translations fail to represent the hendiadys at all: “You are brutal and corrupt” (CEV). The translation “They are deeply corrupted” mirrors the Hebrew syntax, but “They have sunk deep into corruption” seems preferable as a more graphic English idiom (cf. NAB “They have sunk to the depths of corruption”).
Hosea 9:10 tn Heb “fathers”; a number of more recent English versions use the more general “ancestors” here.
Hosea 9:11 tn Heb “their glory” (so NASB); cf. TEV “Israel’s greatness.”
Hosea 9:11 tn Heb “no childbearing, no pregnancy, no conception.” The preposition מִן (min) prefixed to the three parallel nouns functions in a privative sense, indicating deprivation (BDB 583 s.v. מִן 7).
Hosea 9:12 tn Heb “I will bereave them from a man”; cf. NRSV “I will bereave them until no one is left.”
Hosea 9:13 tc The MT is difficult here. The first line of the MT reads, “Ephraim as I have seen like Tyre is planted in a meadow.” The verse may suggest that as Tyre had a pleasant location but will be judged (cf. Isa 23:1-18; Amos 1:9-10), so now also Ephraim will be. The BHS editors suggest emending the text of 13a to follow the LXX reading, which substantially follows the MT consonantal text and is given above. See D. Barthélemy, ed., Preliminary and Interim Report on the Hebrew Old Testament Text Project, 5:250-51.
Hosea 9:14 tn Heb “breasts that shrivel up dry”; cf. KJV, NAB, NASB, NRSV “dry breasts.”
Hosea 9:15 tn Heb “out of my house” (so NAB, NASB, NIV, NRSV); TEV, NCV, and NLT have “my land.”
Hosea 9:16 tn Or perhaps, following the plant metaphor: “will be blighted” (the NIV is similar).

Psalm 126-128

Psalm 126^[a]

A song of ascents.^[b]

126 When the Lord restored the well-being of Zion,^[c]
we thought we were dreaming.^[d]
²At that time we laughed loudly
and shouted for joy.^[e]
At that time the nations said,^[f]
“The Lord has accomplished great things for these people.”
³The Lord did indeed accomplish great things for us.
We were happy.
⁴O Lord, restore our well-being,
just as the streams in the arid south are replenished.^[g]
⁵Those who shed tears as they plant
will shout for joy when they reap the harvest.^[h]
⁶The one who weeps as he walks along, carrying his bag^[i] of seed,
will certainly come in with a shout of joy, carrying his sheaves of grain.^[j]

Psalm 127^[k]

A song of ascents;^[l] by Solomon.

127 If the Lord does not build a house,^[m]
then those who build it work in vain.
If the Lord does not guard a city,^[n]
then the watchman stands guard in vain.
²It is vain for you to rise early, come home late,
and work so hard for your food.^[o]
Yes,^[p] he provides for those whom he loves even when they sleep.^[q]
³Yes,^[r] sons^[s] are a gift from the Lord;
the fruit of the womb is a reward.
⁴Sons born during one’s youth
are like arrows in a warrior’s hand.^[t]
⁵How blessed is the man who fills his quiver with them.
They will not be put to shame^[u] when they confront^[v] enemies at the city gate.

Psalm 128^[w]

A song of ascents.^[x]

128 How blessed is every one of the Lord’s loyal followers,^[y]
each one who keeps his commands.^[z]
²You^[aa] will eat what you worked so hard to grow.^[ab]
You will be blessed and secure.^[ac]
³Your wife will be like a fruitful vine^[ad]
in the inner rooms of your house;
your children^[ae] will be like olive branches,
as they sit all around your table.
⁴Yes indeed, the man who fears the Lord
will be blessed in this way.^[af]
⁵May the Lord bless you^[ag] from Zion,
that you might see^[ah] Jerusalem prosper
all the days of your life,
⁶and that you might see^[ai] your grandchildren.^[aj]
May Israel experience peace.^[ak]

Footnotes

Psalm 126:1 sn Psalm 126. Recalling the joy of past deliverance, God’s covenant community asks for a fresh display of God’s power and confidently anticipate their sorrow being transformed into joy.
Psalm 126:1 sn The precise significance of this title, which appears in Pss 120-134, is unclear. Perhaps worshipers recited these psalms when they ascended the road to Jerusalem to celebrate annual religious festivals. For a discussion of their background see L. C. Allen, Psalms 101-150 (WBC), 219-21.
Psalm 126:1 tn Heb “turns with a turning [toward] Zion.” The Hebrew noun שִׁיבַת (shivat) occurs only here in the OT. For this reason many prefer to emend the form to the more common שְׁבִית (sh^evit) or שְׁבוּת (sh^evut), both of which are used as a cognate accusative of שׁוּב (shuv; see Ps 14:7). However an Aramaic cognate of שְׁבִית appears in an eighth century b.c. Old Aramaic inscription with the verb שׁוּב. This cognate noun appears to mean “return” (see J. Fitzmyer, The Aramaic Treaties of Sefire [BibOr], 119-20) or “restoration” (see DNWSI 2:1125). Therefore it appears that שְׁבִית should be retained and understood as a cognate accusative of שׁוּב. In addition to Fitzmyer (119-20) see L. C. Allen, who offers the literal translation, “turn with a turning toward” (Psalms 101-150 [WBC], 170). Allen takes שְׁבִית as construct and understands “Zion” as an objective genitive.
Psalm 126:1 tn Heb “we were like dreamers.” This could mean the speakers were so overcome with ecstatic joy (see v. 3b) that they were like those who fantasize about pleasurable experiences in their sleep (see Isa 29:7-8). Since dreams are more commonly associated in the OT with prophetic visions, the community may be comparing their experience of God’s renewed favor to a prophet’s receiving divine visions. Just as a prophetic dream sweeps the individual into a different dimension and sometimes brings one face-to-face with God himself (see Gen 28:11-15; 1 Kgs 3:5-15), so the community was aware of God’s presence in a special way in the day of Zion’s restoration. Though the MT as it stands makes good sense, some choose to understand a homonymic root here meaning “to be healthy; to be strong” (see BDB 321 s.v. I חָלַם) and translate, “we were like those restored to health.” This reading appears to have the support of several ancient translations as well as 11QPs^a. See L. C. Allen (Psalms 101-150 [WBC], 170-71) for a discussion of the viewpoints.
Psalm 126:2 tn Heb “then our mouth was filled with laughter, and our tongue with a shout.”
Psalm 126:2 tn Heb “they said among the nations.”
Psalm 126:4 tn Heb “like the streams in the Negev.”sn The streams in the arid south. Y. Aharoni writes of the streams in the Negev: “These usually dry wadis collect water on rainy days from vast areas. The situation is also aggravated by floods from the desert mountains and southern Judah. For a day or two or, more frequently, for only a few hours they turn into dangerous torrents” (Y. Aharoni, The Land of the Bible, 26). God’s people were experiencing a “dry season” after a time of past blessing; they pray here for a “flash flood” of his renewed blessing. This does not imply that they are requesting only a brief display of God’s blessing. Rather the point of comparison is the suddenness with which the wadis swell during a rain, as well as the depth and power of these raging waters. The community desires a sudden display of divine favor in which God overwhelms them with blessings.
Psalm 126:5 sn O. Borowski says regarding this passage: “The dependence on rain for watering plants, the uncertainty of the quantity and timing of the rains, and the possibility of crop failure due to pests and diseases appear to have kept the farmer in a gloomy mood during sowing” (Agriculture in Iron Age Israel, 54). Perhaps the people were experiencing a literal drought, the effects of which cause them to lament their plight as they plant their seed in hopes that the rain would come. However, most take the language as metaphorical. Like a farmer sowing his seed, the covenant community was enduring hardship as they waited for a new outpouring of divine blessing. Yet they are confident that a time of restoration will come and relieve their anxiety, just as the harvest brings relief and joy to the farmer.
Psalm 126:6 tn The noun occurs only here and in Job 28:18 in the OT. See HALOT 646 s.v. I מֶשֶׁךְ which gives “leather pouch” as the meaning.
Psalm 126:6 tn The Hebrew noun אֲלֻמָּה (ʾalummah, “sheaf”) occurs only here and in Gen 37:7 in the OT.sn Verse 6 expands the image of v. 5. See the note on the word “harvest” there.
Psalm 127:1 sn Psalm 127. In this wisdom psalm the psalmist teaches that one does not find security by one’s own efforts, for God alone gives stability and security.
Psalm 127:1 sn The precise significance of this title, which appears in Pss 120-134, is unclear. Perhaps worshipers recited these psalms when they ascended the road to Jerusalem to celebrate annual religious festivals. For a discussion of their background see L. C. Allen, Psalms 101-150 (WBC), 219-21.
Psalm 127:1 sn The expression build a house may have a double meaning here. It may refer on the surface level to a literal physical structure in which a family lives, but at a deeper, metaphorical level it refers to building, perpetuating, and maintaining a family line. See Deut 25:9; Ruth 4:11; 1 Sam 2:35; 2 Sam 7:27; 1 Kgs 11:38; 1 Chr 17:10, 25. Having a family line provided security in ancient Israel.
Psalm 127:1 sn The city symbolizes community security, which is the necessary framework for family security.
Psalm 127:2 tn Heb “[it is] vain for you, you who are early to rise, who delay sitting, who eat the food of hard work.” The three substantival participles are parallel and stand in apposition to the pronominal suffix on the preposition. See לָכֶם (lakhem, “for you”).
Psalm 127:2 tn Here the Hebrew particle כֵּן (ken) is used to stress the following affirmation (see Josh 2:4; Ps 63:2).
Psalm 127:2 tn Heb “he gives to his beloved, sleep.” The translation assumes that the Hebrew term שֵׁנָא (shenaʾ, “sleep,” an alternate form of שֵׁנָה, shenah) is an adverbial accusative. The point seems to be this: Hard work by itself is not what counts, but one’s relationship to God, for God is able to bless an individual even while he sleeps. (There may even be a subtle allusion to the miracle of conception following sexual intercourse; see the reference to the gift of sons in the following verse.) The statement is not advocating laziness, but utilizing hyperbole to give perspective and to remind the addressees that God must be one’s first priority. Another option is to take “sleep” as the direct object: “yes, he gives sleep to his beloved” (cf. NIV, NRSV). In this case the point is this: Hard work by itself is futile, for only God is able to bless one with sleep, which metonymically refers to having one’s needs met. He blesses on the basis of one’s relationship to him, not on the basis of physical energy expended.
Psalm 127:3 tn or “look.”
Psalm 127:3 tn Some prefer to translate this term with the gender neutral “children,” but “sons” are plainly in view here, as the following verses make clear. Daughters are certainly wonderful additions to a family, but in ancient Israelite culture sons were the “arrows” that gave a man security in his old age, for they could defend the family interests at the city gate, where the legal and economic issues of the community were settled.
Psalm 127:4 tn Heb “like arrows in the hand of a warrior, so [are] sons of youth.” Arrows are used in combat to defend oneself against enemies; sons are viewed here as providing social security and protection (see v. 5). The phrase “sons of youth” is elliptical, meaning “sons [born during the father’s] youth.” Such sons will have grown up to be mature adults and will have children of their own by the time the father reaches old age and becomes vulnerable to enemies. Contrast the phrase “son of old age” in Gen 37:3 (see also 44:20), which refers to Jacob’s age when Joseph was born.
Psalm 127:5 tn Being “put to shame” is here metonymic for being defeated, probably in a legal context, as the reference to the city gate suggests. One could be humiliated (Ps 69:12) or deprived of justice (Amos 5:12) at the gate, but with strong sons to defend the family interests this was less likely to happen.
Psalm 127:5 tn Heb “speak with.”
Psalm 128:1 sn Psalm 128. The psalmist observes that the godly individual has genuine happiness because the Lord rewards such a person with prosperity and numerous children.
Psalm 128:1 sn The precise significance of this title, which appears in Pss 120-134, is unclear. Perhaps worshipers recited these psalms when they ascended the road to Jerusalem to celebrate annual religious festivals. For a discussion of their background see L. C. Allen, Psalms 101-150 (WBC), 219-21.
Psalm 128:1 tn Heb “every fearer of the Lord.”
Psalm 128:1 tn Heb “the one who walks in his ways.”
Psalm 128:2 tn The psalmist addresses the representative God-fearing man, as indicated by the references to “your wife” (v. 3) and “the man” (v. 4), as well as the second masculine singular pronominal and verbal forms in vv. 2-6.
Psalm 128:2 tn Heb “the work of your hands, indeed you will eat.”
Psalm 128:2 tn Heb “how blessed you [will be] and it will be good for you.”
Psalm 128:3 sn The metaphor of the fruitful vine pictures the wife as fertile; she will give her husband numerous children (see the next line).
Psalm 128:3 tn One could translate “sons” (see Ps 127:3 and the note on the word “sons” there), but here the term seems to refer more generally to children of both genders.
Psalm 128:4 tn Heb “look, indeed thus will the man, the fearer of the Lord, be blessed.”
Psalm 128:5 tn The prefixed verbal form is understood as a jussive of prayer (note the imperatives that are subordinated to this clause in vv. 5b-6a). Having described the blessings that typically come to the godly, the psalmist concludes by praying that this ideal may become reality for the representative godly man being addressed.
Psalm 128:5 tn The imperative with prefixed vav (ו) conjunctive indicates purpose/result after the preceding jussive.
Psalm 128:6 tn The imperative with prefixed vav (ו) conjunctive indicates purpose/result after the jussive in v. 5a.
Psalm 128:6 tn Heb “sons to your sons.”
Psalm 128:6 tn Heb “peace [be] upon Israel.” The statement is understood as a prayer (see Ps 125:5).

New English Translation (NET)

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M’Cheyne Bible Reading Plan

Ahaz’s Reign over Judah

Footnotes

Conduct Consistent with Sound Teaching

Footnotes

Fertility Cult Festivals Have Intoxicated Israel

Assyrian Exile Will Reverse the Egyptian Exodus

No Escape for the Israelites This Time

Israel Rejects Hosea’s Prophetic Exhortations

The Best of Times, the Worst of Times

The Fertility Worshipers Will Become Infertile

Footnotes

Psalm 126[a]

A song of ascents.[b]

Psalm 127[k]

A song of ascents;[l] by Solomon.

Psalm 128[w]

A song of ascents.[x]

Footnotes

Psalm 126^[a]

A song of ascents.^[b]

Psalm 127^[k]

A song of ascents;^[l] by Solomon.

Psalm 128^[w]

A song of ascents.^[x]