Book of 1 John Chapter 4 Vs. 17

 God Is Love

Verses 17-20: John introduces the reader to the fifth reason why Christians love: Because love is the Christian's confidence in judgment.

1 John 4:17 "Herein is our love made perfect, that we may have boldness in the day of judgment: because as he is, so are we in this world."

Herein is our... By God dwelling in us, by our dwelling in Him, by having the fullness of love in our lives, and by the perfection of that love in daily manifestation, we may have boldness in the day of judgment. This is possible because we are like God—holy, pure, loving, good, and true—in this world (Tit. 2:11-12).

love made perfect... He is not suggesting sinless perfection, but rather mature love marked by confidence in the face of judgment. Confidence is a sign that love is mature.

love...

ἀγάπη

agápē; gen. agápēs, fem. noun from agapáō, to love. Love, affectionate regard, goodwill, benevolence. With reference to God's love, it is God's willful direction toward man. It involves God doing what He knows is best for man and not necessarily what man desires. For example, John 3:16 states, "For God so loved ēgápēsen the world, that he gave." What did He give? Not what man wanted, but what God knew man needed, i.e., His Son to bring forgiveness to man.

In the pl., agápai, love feasts, public banquets of a frugal kind instituted by the early Christian church and connected with the celebration of the Lord's Supper. The provisions were contributed by the more wealthy individuals and were made common to all Christians, whether rich or poor, who chose to partake. Portions were also sent to the sick and absent members. These love feasts were intended as an exhibition of that mutual love which is required by the Christian faith, but as they became subject to abuses, they were discontinued.

(I) Generally, love as in 1Cor. 4:21, "Shall I come unto you with a rod, or in love," means full of love, all love; Col. 1:13, "the kingdom of his dear Son [the Son of His love]," is the same as ho agapētós, beloved son. Spoken more especially of good will toward others, the love of our neighbor, brotherly affection, which the Lord Jesus commands and inspires (John 15:13; 17:26; Rom. 13:10; 1Cor. 13:1; Heb. 6:10; 1Jn. 4:7). In 2Cor. 13:11, "the God of love" means the author and source of love, who Himself is love. In Rom. 15:30, "the love of the Spirit" means that love which the Spirit inspires. Followed by eis, unto, with the acc. (2Cor. 2:4, 2:8; 2Th. 1:3, love unto others; 1Pet. 4:8). Followed by en, in, with the dat. (John 13:35, "love one to another"; 2Cor. 8:7).

made perfect...

τελειόω

teleióō; contracted teleiṓ, fut. teleiṓsō, from téleios, complete, mature. To complete, make perfect by reaching the intended goal. Trans.:

(I) Particularly with the meaning to bring to a full end, completion, reaching the intended goal, to finish a work or duty (John 4:34; 5:36; 17:4). In the mid. with the implication of érgon, work (Luke 13:32); of a race drómon or course (Acts 20:24). In the perf. mid. pass. with drómon implied Php. 3:12, not that I have already completed my course cf. Acts 20:14 and in katalambánō, to attain, II; Sept.: 2Chr. 8:16). Of time (Luke 2:43); of prophecy, fulfilled (John 19:28).

that...

ἵνα

hína; conj. That, so that, for the purpose of, construed usually with a subjunctive, seldom with the opt., often with the indic. marking the end, purpose. Also used to indicate the cause for, or on account of which anything is done. Can be translated, "to the end that," "in order that it might [or may] be." It may also be used simply to indicate a happening, event or result of anything, or that in which the action terminates. Hína can be translated "so that it was [is, or will be]."

(I) Indicating purpose, end télos, end in which case we call it a telic conj. It marks the final end, purpose, or cause and can be translated "to the end that," "in order that," and with the neg. mḗ, not, hína mḗ, it means "in order that not," "lest."

we may have...

ἔχω

échō; imperf. eíchon, fut. héxō, 2d aor. éschon, perf. éschēka. To have, to hold, i.e., to have and hold, implying continued possession, trans.

(I) Particularly and primarily to have in one's hands, to hold in the hand (Rev. 1:16; 6:5; 10:2; 17:4). By implication (Mat. 26:7; Heb. 8:3; Rev. 5:8; 6:2; 8:3, 8:6; 9:14).

boldness...

παρρησία

parrēsía; gen. parrēsías, fem. noun from pás, all, and rhḗsis (n.f.), the act of speaking. Freedom or frankness in speaking. NT meanings: freedom in speaking all that one thinks or pleases (Mark 8:32; John 7:13, 7:26; Acts 4:13, 4:29, 4:31); confidence or boldness, particularly in speaking (Acts 2:29; 28:31; 2Cor. 7:4; Eph. 3:12; 6:19; Php. 1:20; 1Tim. 3:13; Phm. 1:8; Heb. 3:6; 10:35 [cf. 1Jn. 2:28; 3:21; 4:17; 5:14]); plainness or exactness of speech (John 10:24; 11:14; 16:25, 16:29; 2Cor. 3:12; Sept.: Pro. 13:5); openness, speaking publicly (John 18:20); freedom, liberty (Heb. 10:19); being in the public eye rather than being concealed (John 7:4 [cf. John 7:10 ]; 11:54; Col. 2:15). Especially in Hebrews and 1 John the word denotes confidence which is experienced with such things as faith in communion with God, fulfilling the duties of the evangelist, holding fast our hope, and acts which entail a special exercise of faith. Parrēsía is possible as the result of guilt having been removed by the blood of Jesus (Heb. 10:19 [cf. Heb. 10:17-18]; 1Jn. 3:21; 4:17) and manifests itself in confident praying and witnessing (Heb. 4:16; 1Jn. 5:14).

Deriv.: parrēsiázomai, to speak boldly or freely.

Syn.: pepoíthēsis, persuasion, assurance, confidence; phanerṓs, manifestly, openly; orthṓs, in a straight manner; alēthṓs, truly, indeed, verily; thársos, courage; aphóbōs, without fear.

Ant.: phóbos, fear; trómos, trembling; deilía, cowardice; ptóēsis, shaking, alarm.

in the day of judgment...

κρίσις

krísis; gen. kríseōs, fem. noun from krínō, to judge. Separation, figuratively division, dissension, decision, crisis, turn of affairs, judgment.

(I) Generally an opinion formed and expressed (John 7:24; 8:16).

(II) An official judgment.

because...

ὅτι

hóti; conj. That (demonstrative), because (causal). Originally it was the neut. of hóstis. As a demonstrative it stands particularly for toúto hó, ti (toúto, this; hó ti, that which), this which, introducing the object, contents, or argument to which the preceding words refer. As a causal, it is particularly equivalent to diá, for) toúto, for this reason, assigning the cause, motive, ground of something, "that, because." Construed in the NT with the indic. before the inf. (Acts 27:10).

as he is... Jesus was God's Son in whom He was well pleased on earth; we also are God's children (3:11) and the objects of His gracious goodness. If Jesus called God Father, so may we, since we are accepted in the Beloved (Eph. 1:6).

as...

καθώς

kathṓs; adv. from katá, according to, and hōs, as. According as, equivalent to the simple hōs, as.

he...

ἐκεῖνος

ekeínos; fem. ekeínē, neut. ekeíno, demonstrative pron. from ekeí, there. That one there, and in the pl., ekeínoi, those there. When in antithesis or opposition it usually refers to the person or thing more remote or absent; elsewhere to the next preceding, which it thus often renders more definite and emphatic.

(I) In antithesis referring to the more remote subject, e.g., with hoútos, this one (Luke 18:14; Jas. 4:15; see Mat. 13:11; Mark 16:20; Luke 13:4; 19:4, 19:27; John 5:35, 5:47; 8:42; Heb. 12:25).

is...

ἐστί

estí; pres. act. indic. 3d person sing. of eimí, to be. He (she, it) is.

so...

καί

kaí; copulative conj. And, also.

(I) And, used as a copulative.

(A) As simply joining single words and clauses, e.g., nouns (Mat. 2:11; 13:55; 23:6-7; Luke 6:38). When the latter noun is in place of a gen. (Acts 23:6; Rom. 2:20; Sept.: Gen. 1:14; 3:16). When joining pronouns (Mat. 8:29); adj. (Rom. 7:12); verbs (Mark 4:27; Acts 1:21; 7:17; 9:28); where one verb is taken adverbially (Luke 6:48; Rom. 10:20); adv. (Heb. 1:1). When joining clauses (Mat. 1:17; 7:25; John 1:1; Rom. 14:7). Hence kaí is mostly a simple continuative, marking the progress of a continued discourse, e.g., Mat. 1:23; Mark 4:32; Luke 2:34; 11:44; 1Cor. 12:5-6. As connecting neg. clauses, where the neg. particle may be omitted in the latter, which is then rendered neg. by the continuative power of kaí, e.g., Mark 4:12; John 12:40; Acts 28:27; 2Cor. 12:21 (cf. Mat. 13:15; Jas. 3:14). In two examples after oúte, nor, the kaí does not thus carry forward the neg. (John 4:11, 3Jn. 1:10). The use of kaí in this continuative sense takes a strong coloring in the NT. Hence, the simple kaí is used frequently in the NT, particularly in the narrative style where Class. Gr. writers either used nothing or used some other particle as dé, but, and; allá, but; tóte, then, and the like. This is especially true in Matthew, Mark, Luke, and Revelation, e.g., Mat. 14:9 ff.; Mat. 27:28 ff.; Mark 1:31 ff.; 3:13 ff.; Luke 2:25 ff.; 4:14 ff.; Rev. 11:7 ff. (cf. Sept.: 1Sam. 15:3 ff.; Isa. 11:12 ff.; Ezk. 5:1 ff.).

are...

ἐσμέν

esmén; pres. act. indic. 1st person pl. of eimí, to be. We are.

we...

ἡμεῖς

hēmeís; personal pron., nom. pl. of egṓ, I. We. To be distinguished from humeís, you.

Deriv.: hēméteros, our.

in... see above.

This...

τούτῳ

toútō; dat. sing. (masc. or neut.) of hoútos, this one. To, in, with, or by this person or thing: hereby, herein, him, one, the same, therein, this.

world...

κόσμος

kósmos; gen. kósmou, masc. noun probably from koméō (n.f.), to take care of. World, with its primary meaning being order, regular disposition and arrangement.

(I) A decoration, ornament (1Pet. 3:3; Sept.: Exo. 33:4-6; Jer. 4:30).

(II) Order of the universe, the world.

Book of Jeremiah Chapter 50 Vs. 7

 Judgment on Babylon

Jer. 50:7 All that found them have devoured them: and their adversaries said, We offend not, because they have sinned against the LORD, the habitation of justice, even the LORD, the hope of their fathers.

All...

כֹּל

kōl

A particle meaning each, every, all, everything, the whole, entire. It has an inclusive meaning of all or every one of something. Its exact meaning must be discerned from its usage in its context. Some representative samplings will help: With the definite article, it means the whole or everything of something (Ecc. 11:5); used before a definite noun, it expresses the whole of that noun, the whole earth (Gen. 9:19); whole people (Gen. 41:40). Used after a noun, it can refer to the whole or entirety of the preceding noun (2Sam. 2:9); before a plural noun, it usually means all, all the nations (Isa. 2:2); before a collective noun, it means all or every, all people (Gen. 7:21). Before a singular noun, it means every (Est. 3:8). Other nuances of its use can be discerned from studying its context closely.

that found...

מָצָא

māṣā’

A verb meaning to find, attain. The verb is employed in both the active and passive senses (to be found). In addition, it is also used in a causative sense, to cause to find. Finally, the word is employed in several idioms that carry special meanings. The word is used to indicate finding or seeking just about anything: water (Gen. 26:32; Exo. 15:22); a place, goal, or location (Gen. 8:9); a knowledge of the Lord (Pro. 2:5); the word of the Lord (Amos 8:12); or words of wisdom (Pro. 4:22). The word indicates coming on something (Gen. 44:8); of finding something (Job 11:7; Ecc. 3:11). Additional idiomatic phrases include finding heart, meaning to be able to do something (2Sam. 7:27); finding the vigor (life) of one's hand, renewing one's strength (Isa. 57:10); to not be found, not to exist or be dead (Job 20:8). The meanings discussed are used in passive constructions as well. Persons being sought are found (Gen. 18:29-30; Jos. 10:17); and crime or evil can be found out (Exo. 22:4,3; 1Sam. 25:28); as can evildoers (Exo. 22:2,1, Exo. 22:7,6). The verb means to happen to be, literally to be found, in several passages (Deu. 17:2; 18:10; Jer. 5:26). Finally, in the passive usage of the verb, it means not sufficient for someone, as in Jos. 17:16 where the hill country was not found to be sufficient for the people of Joseph. In the stem indicating cause, the verb can mean to bring on someone their just desserts, i.e., to cause proper justice to find them (Job 34:11; cf. 37:13). In 2Sam. 3:8, the verb indicates the deliverance of someone into the power of another person, i.e., to make someone be found in the hand of another, in this case in the hand of David.

them have devoured...

אָכַל

’āḵal

A verb meaning to eat, devour, consume. This word has many uses. It is used of humans most often (Gen. 3:6, 3:11, 3:18; Exo. 16:35; 34:15; Ruth 2:14). It also means to eat a meal (Gen. 43:25; Exo. 2:20). It is used frequently in a cultic setting. To eat before the Lord is mentioned in the context of offering sacrifice (Deu. 12:7). The burnt offering was consumed by fire into ashes (Lev. 6:10,3). It is used to describe the feeding of birds or animals and translated often as devour, eat, consume (Gen. 37:20, 37:33; 1Kgs. 13:28; 14:11). It describes the feeding of locusts (Joel 1:4; 2:25); moths (Job 13:28); flies (Psm. 78:45); worms (Deu. 28:39).

It is regularly used in a metaphorical sense describing the activity of fire that consumes or devours (Lev. 6:10,3; Nam. 3:13). The Lord is pictured as a consuming fire of judgment (Deu. 4:24). It describes the action of a consuming sword (Deu. 32:42; 2Sam. 2:26). It depicts the consuming oppression of the poor (Pro. 30:14; Hab. 3:14). The passive use of ’ākal means to be eaten, devoured (Exo. 12:46; Zec. 9:4), or consumed (Neh. 2:3, 2:13; Isa. 1:20). A causal use of the verb means to cause to eat or feed (Exo. 16:32; Deu. 8:3, 8:16; 1Kgs. 22:27).

The word is used in some idioms; one means to eat up space, that is, to lay claim to space (Ezk. 42:5). It refers to the act of an adulterous woman with regard to the sex act (Pro. 30:20), to enjoy love.

them: and their adversaries...

צַר

ṣar

I. A masculine noun indicating narrowness, tightness, distress, application, misery. It refers to a narrow space or object, not wide, with a small distance across it (Num. 22:26). It is used figuratively of a person's pain and distress; oppression, a feeling of being hemmed in (Deu. 4:30; Job 7:11; 15:24). The Lord delivers His faithful follower from affliction and distress (Psm. 4:1,2). It describes oppressive political, economic, and military conditions suffered by a group, a people, or a nation (Jdg. 11:7). It describes the threats and destruction that come on something, especially the Lord's house (1Sam. 2:32). It indicates conditions during times of judgment on Israel (Isa. 5:30). It refers to the time, trouble, and effort given to consider an issue (Est. 7:4). It is used figuratively to describe an adulterous woman as a narrow well with no escape (Pro. 23:27). It depicts a cry of destruction as one of great anguish (Jer. 48:5). Affliction or distress may cause a person to seek God (Hos. 5:15). It is sometimes difficult to decide whether to translate ṣar as I or II, for example, in Zec. 8:10 (cf. NKJV, NASB).

II. A masculine noun indicating an enemy, a foe, an adversary, an oppressor. It refers to a personal enemy or foe rather than an impersonal situation of distress or affliction (Gen. 14:20; Num. 10:9). Nations as well as individuals may be one's adversaries (Num. 24:8; Deu. 32:27, 32:41, 32:43; 33:7; 2Sam. 24:13; Amos 3:11). It refers to the enemies and adversaries of God's people in exile (Ezra 4:1; Neh. 4:11; 9:27; Est. 7:4). It indicates the adversary or oppressor of Job (Job 6:23); and the psalmist (Psm. 3:1,2; 13:4; 27:2). For Zec. 8:10, see I.

III. A masculine noun indicating flint. It refers to a kind of chert stone that produces sparks when struck with certain metals. Used in a simile, it described the terrifying hoofs of warhorses (Isa. 5:28).

said,...

אָמַר

’āmar

A verb meaning to say. It is translated in various ways depending on the context. It is almost always followed by a quotation. In addition to vocal speech, the word refers to thought as internal speech (2Sam. 13:32; Est. 6:6). Further, it also refers to what is being communicated by a person's actions along with his words (Exo. 2:14; 2Ch. 28:13).

We offend... The heathen who were used as instruments of chastening of Israel actually were commissioned by God to punish them; and they thought that they did not offend Jehovah in doing so. Sometimes, though, they went too far—they overstepped their commission and thus incurred the judgment of God (Jer. 25:9-26; Isa. 10:4-12; 37:36-38; 41:25; 44:28; 45:1-4, 45:13; Ezra 1:1-3; etc.).

אָשַׁם

’āšam, אָשֵׁם

āšēm

A verb meaning to be guilty or to do wrong. This word is most often used to describe the product of sin-that is, guilt before God. It may be used of individuals (Lev. 5:2-5; Num. 5:6-7); congregations (Lev. 4:13); or nations (Ezk. 25:12; Hos. 13:16; 14:1]). Because of the close connection between guilt and sin, this word may be used as a synonym for sin (Hos. 4:15; 13:1), while often the idea of punishment for a wrong done is implied (Hos. 10:2; Zec. 11:5). See the related nouns, ’āšām, meaning guilt, and ’ašmāh, meaning guiltiness.

Not,...

לֹא

lō’, לוֹא

lô’, לֹה

lōh

An adverb meaning no, not. The term is primarily utilized as an ordinary negation, as in Genesis 3:4: "You will not surely die" (NIV cf. Jdg. 14:4; Psm. 16:10). Often it is used to express an unconditional prohibition, thus having the force of an imperative: "You shall not (= do not ever) steal"(Exo. 20:15 NIV; cf. Jdg. 13:5). Frequently, it functions as an absolute in answer to a question (Job 23:6; Zec. 4:5). The word is also employed in questions to denote that an affirmative answer is expected (2Kgs. 5:26; Jon. 4:11). When it is prefixed to a noun or adjective, it negates that word, making it have an opposite or contrary meaning (e.g., god becomes non-god; strong becomes weak; cf. Deu. 32:21; Pro. 30:25). When prefixed by the preposition b^e, meaning in or by, the combined term carries the temporal meaning of beyond or before (Lev. 15:25); the meaning without is also not uncommon for this combination (Job 8:11). A prefixed preposition l^e, meaning to or for, gives the term the meaning of without (2Chr. 15:3) or as though not (Job 39:16). Occasionally, the word suggests the meaning not only, on account of the context (Deu. 5:3).

because...

תַּחַת

taḥaṯ

A preposition meaning under, beneath; in place of. It indicates a position below or underneath some other reference point (Gen. 1:7, 1:9; 2:21; with suffix taḥten-nāh; Gen. 18:4). It can mean in place of, instead of (Gen. 4:25; Exo. 21:26). Taḥaṯ meh means under what? why? (Jer. 5:19). Under something may be indicated by l^e, to, following this word (Ezk. 10:2). Out from under has min, from, attached to the front of taḥaṯ (Exo. 6:7), out from under the oppression of the Egyptians. It may be used as a noun (see Gen. 2:21 above) to indicate the place under someone or something, on the spot (NASB) (2Sam. 2:23).

they have sinned...

חֶטְאָה

ḥeṭ’āh, חָטָא

ḥāṭā’

A verb meaning to miss the mark, to wrong, to sin, to lead into sin, to purify from sin, to free from sin. Four main Hebrew words express the idea of sin in the Hebrew Bible, with this word used most often. Its central meaning is to miss the mark or fail. It is used in a non-moral or nonreligious sense to indicate the simple idea of missing or failing in any task or endeavor. In Jdg. 20:16, it indicated the idea of a slinger missing his target. The verb also indicated the situation that arose when something was missing (Job 5:24); or it described a failure to reach a certain goal or age (Pro. 19:2; Isa. 65:20). These are minor uses of the verb. The word is used the most to describe human failure and sin. It indicates failure to do what is expected; the one who fails to find God in this life destroys himself (Pro. 8:36). Many times the word indicates being at fault (Gen. 20:9; Exo. 10:16; 2Kgs. 18:14; Neh. 6:13) as Pharaoh was toward Moses or to be guilty or responsible (Gen. 43:9; 44:32). It regularly means to sin; Pharaoh sinned against God (Exo. 10:16). People can also sin against other human beings (Gen. 42:22; 1Sam. 19:4-5) or against their own souls (Pro. 20:2). The verb is used to indicate sin with no object given, as when Pharaoh admitted flatly that he had sinned (Exo. 9:27; Jdg. 10:15) or when Israel was described as a "sinful nation" (Isa. 1:4). Sometimes the writer used the noun from this same verbal root as the object of the verb for emphasis, such as in Exo. 32:30-31, where Moses asserted that Israel had sinned a great sin (Lev. 4:3; Num. 12:11). Sinning, unfortunately, is a universal experience, for there is no one who does not sin (Ecc. 7:20). Persons may sin with various parts of their bodies or in certain ways or attitudes. They may sin with their tongues or lips (Job 2:10; Psm. 39:1,2). Persons may sin innocently or in such a way as to bring guilt on others (Lev. 4:2-3; Num. 15:27).

Three other stems of this verb are used less often. The intensive stem is used to indicate people bearing their own material losses or failures (Gen. 31:39); one freeing oneself from sin or purifying an object or person (Lev. 8:15; Psm. 51:7,9); and one bringing a sin offering (Lev. 6:26,19; 2Chr. 29:24). The causative stem, besides indicating failure to miss a literal target, means to lead into sin, to lead astray. Jeroboam was an infamous king who caused all Israel to walk in sin (1Kgs. 14:16; 15:26). The reflexive stem communicates the idea of freeing oneself from sin. The Levites purified themselves (i.e., set themselves apart from sin) so they could work at the sanctuary (Num. 8:21).

against the Lord,...

יְהוָֹה

y^ehōwāh

A noun meaning God. The word refers to the proper name of the God of Israel, particularly the name by which He revealed Himself to Moses (Exo. 6:2-3). The divine name has traditionally not been pronounced, primarily out of respect for its sacredness (cf. Exo. 20:7; Deu. 28:58). Until the Renaissance, it was written without vowels in the Hebrew text of the Old Testament, being rendered as YHWH. However, since that time, the vowels of another word, ’^aḏōnāy, have been supplied in hopes of reconstructing the pronunciation. Although the exact derivation of the name is uncertain, most scholars agree that its primary meaning should be understood in the context of God's existence, namely, that He is the "I AM THAT I AM" (Exo. 3:14), the One who was, who is, and who always will be (cf. Rev. 11:17). Older translations of the Bible and many newer ones employ the practice of rendering the divine name in capital letters, so as to distinguish it from other Hebrew words. It is most often rendered as LORD (Gen. 4:1; Deu. 6:18; Psm. 18:31,32; Jer. 33:2; Jon. 1:9) but also as GOD (Gen. 6:5; 2Sam. 12:22) or JEHOVAH (Psm. 83:18,19; Isa. 26:4). The frequent appearance of this name in relation to God's redemptive work underscores its tremendous importance (Lev. 26:45; Psm. 19:14,15). Also, it is sometimes compounded with another word to describe the character of the Lord in greater detail (see Gen. 22:14; Exo. 17:15; Jdg. 6:24).

the habitation...

נָוֶה

nāweh, נָוָה

nāwāh

I. A masculine noun depicting a shepherd's abode, a camp; a flock. It refers to any place of habitation, natural or man-made. Its most famous reference is to the land of Canaan, Zion (Exo. 15:13; Psm. 79:7; Jer. 10:25). It refers to the pasturage used for sheep and the work of pasturing itself (2Sam. 7:8). It refers to Jerusalem and the Temple as places of God's habitation (2Sam. 15:25). It refers to any place of abode (Job 5:3, 5:24), figuratively or literally, (Pro. 3:33). It is used even of deserted areas (Isa. 27:10; Ezk. 25:5).

II. A feminine noun indicating a dwelling, a habitation, a pasturage. It has many of the same uses as I. It refers to green pasturage in the beloved psalm (Psm. 23:2) and to other types of pasturage: wilderness pastures (Jer. 9:10,9; Joel 1:19); pasturage used by shepherds (Amos 1:2). In an ironic passage, the seacoast is termed "pastures" after God's judgments (Zep. 2:6). It refers to the land of Jacob, Canaan (Lam. 2:2).

III. An adjectival noun meaning a person dwelling, abiding. It refers to a person who remains in a location, e.g., in a home, a house, as opposed to fleeing (Psm. 68:12,13).

of justice,...

צֶדֶק

ṣeḏeq

A masculine noun meaning a right relation to an ethical or legal standard. The Hebrew word occurs most often in the Psalms and Isaiah. The word is frequently connected with the term justice (Psm. 119:106; Isa. 58:2). Kings, judges, and other leaders were to execute their duties based on righteous standards (Deu. 1:16; Pro. 8:15; Isa. 32:1). God Himself acts in righteousness both in judgment and deliverance (Psm. 119:75, 119:160; Isa. 51:5; 62:1). Furthermore, God can be credited for generating human righteousness (Psm. 4:1,2; Jer. 23:6). The concept of righteousness was so important in the Old Testament period that the community that housed the Dead Sea scrolls called their most prominent leader the "Teacher of Righteousness," a person whom many regard as the founder of the sect.

even the Lord,... see above, against the Lord.

the hope...

מִקְוֵא

miqwē’, מִקְוֶה

miqweh, קְוֵא

q^ewē’, קוֶה

q^eweh

A masculine noun meaning hope. The word is used four times and is highly significant theologically. It is used twice as a designation for the Lord. King David, shortly before he died, asserted that as for humans, their days were without any hope in this life (1Chr. 29:15). But Jeremiah answered this challenge in the midst of drought, famine, and sword. Jeremiah cried out to the Lord, calling Him the Hope of Israel in parallel with Savior (Jer. 14:8). He also viewed the day of the Lord prophetically at a time when there was no positive outlook for Judah. Jeremiah asserted that the Lord was the only hope Judah had; to turn from Him would result in shame (Jer. 17:13).

Those who returned from exile and established the community found themselves near the brink of rejection, but one brave soul was moved to assert that there was still some hope for Israel to be spared (Ezra 10:2). The word has within its root meaning the thought of waiting for the Lord to act.

of their fathers...

אָב

’āḇ

A masculine noun meaning father, head of a household, ancestor, patron of a class, benevolence, respect, honor. This word is primarily used to mean either a human or spiritual father. There are numerous references to a father as a begetter or head of a household (Gen. 24:40; Jos. 14:1). When referring to an ancestor, this word can be collective; Naboth would not give up the inheritance of his fathers (1Kgs. 21:3). One of the most important meanings is God as Father (Isa. 63:16). It can also mean originator of a profession or class; Jabal was called the father of nomadic farmers (Gen. 4:20). A father is also one who bestows respect or honor (Jdg. 17:10).

Book of Hosea Chapter 6 Vs. 2

 Israel and Judah Are Unrepentant

After two days will he revive us: in the third day he will raise us up, and we shall live in his sight. Hos. 6:2

After two days... This should be taken literally. It gives the time that the mourning of Zec. 12:10-13:1 will take place. On the third day after two full days of mourning God will open to the house of David and the inhabitants of Jerusalem a fountain for sin and uncleanness—so all Israel will be saved (Rom. 11:25-29).

מִן

min, מִנִּי

minniy, מִנֵּי

minnēy

A preposition used to indicate from, out of, away from; more than: after, since; immediately; because of, since, so that; without; direction as southward, etc.). Its spelling varies according to its location and usage. Its basic meaning is from, away from, out of. Its basic meanings only can be noted here, but its exact meaning is easily discerned from its context: (1) With verbs, it expresses separation spatially or figuratively (Exo. 19:14; Deu. 22:8; Jos. 10:7). It can be used with a verb not indicating separation, e.g., to stay away from strife (Pro. 20:3; Isa. 14:19). (2) With the basic sense of out of, from (Gen. 3:22-24; 4:10; 34:26; Exo. 2:10; 8:9,5; Jdg. 15:7; Psm. 40:2,3), it often indicates what something is made of or formed from (Gen. 2:19; Hos. 13:2). With a pronominal suffix meaning from it, it means of one piece with it (Exo. 25:19, 25:31). It indicates a cause for something, on account of, because (Exo. 2:23; 6:9; 1Kgs. 14:4; Pro. 20:4; Isa. 53:5). (3) It is used to mean something is a part of something else, a part or share of it (Gen. 6:19; 7:8; 39:11; Num. 16:2). It indicates some of in an indefinite sense (Exo. 16:27; Lev. 25:49; Psm. 137:3). When repeated it means some . . . others or its equivalent expression (1Chr. 9:28-29). (4) It is used to mark time: from, since (Deu. 9:24), from a certain day or time (Lev. 22:27; Num. 15:23; 1Sam. 18:9). It is used in phrases to mean from ancient times, antiquity (Hab. 1:12); from of old (Isa. 42:14). It indicates right after a certain time (Gen. 38:24; Jos. 23:1; Ezk. 38:8). (5) Paired with ‛aḏ it usually means from . . . even to, as far as (Gen. 10:19; 15:18; Exo. 11:7; Jer. 51:62). In a figurative sense, this same construction can mean e.g., from young . . . to old, both inclusive (Gen. 19:4; 1Sam. 5:9; Jer. 6:13). (6) It may further indicate than, in comparisons (Lev. 21:10; Jdg. 14:18). (7) Prefixed to an infinitive, it is often translated as from (Gen. 16:2); a few times as on account of or because (Deu. 7:7-8); or temporally as since or after (Num. 24:23; Isa. 44:7). (8) It is often attached to other words in compounds and is sometimes used in front of infinitives of verbs: e.g., with ‛āḇaḏ meaning from serving (Exo. 14:5); with bāla‛ meaning from destroying (Lam. 2:8). (9) It is used in front of a verb form once as a conjunction indicating a negative purpose, "that . . . not" (Deu. 33:11). Other uses almost always fall under one of the above categories.

will he revive...

חָיָה

ḥāyāh

A verb meaning to be alive, to live, to keep alive. This verb is used numerous times in Scripture. It is used in the sense of flourishing (Deu. 8:1; 1Sam. 10:24; Psm. 22:26,27); or to convey that an object is safe (Gen. 12:13; Num. 14:38; Jos. 6:17). It connotes reviving in Ezk. 37:5 and 1Kgs. 17:22 or healing in Jos. 5:8 and 2Kgs. 8:8. Genesis often uses the word when people are kept alive in danger (Gen. 6:19-20; 19:19; 47:25; 50:20). Also, the word is used in the genealogies of Genesis (Gen. 5:3-30; 11:11-26). Psm. 119 employs this word to say that God's Word preserves life (Psm. 119:25, 119:37, 119:40, 119:88). Many verses instruct hearers to obey a command (either God's or a king's) in order to live (Gen. 20:7; Pro. 4:4; Jer. 27:12).

us: in the third...

שְׁלִישִׁי

š^eliyšiy, שָׁלִשִׁי

šališiy

I. A masculine adjective meaning third in a series of three or more or a third part of something. It refers to any third in a series. Its feminine form is š ^eliyšîṯ and š ^elîšiyyah. It indicates the third in any series of things (Gen. 1:13; 2:14). Its plural form means third also (1Sam. 19:21), a third group of messengers mal’āḵîm š^elišîm. The third day means the day after tomorrow (1Sam. 20:5). With the definite article, it can mean a fraction or one-third of the whole (2Sam. 18:2).

II. An adjective meaning third in a series or a third part of. With the definite article added, according to context, it refers to David's three greatest men, the three (2Sam. 23:8, 23:18; NASB, captains). Its use in Ezk. 42:3 indicates three stories or levels in the chambers of the Temple.

III. An adjective in the plural meaning thirty. The NASB reads thirty (men), a leading part of David's personal army. Not all ancient manuscripts read thirty here (2Sam. 23:18).

IV. An adjective meaning three years old. This is combined with the word preceding it to form a proper noun of a city, Eglath-shelishiyah (Isa. 15:5; Jer. 48:34, NASB). But it is rendered as an adjective defining a heifer in other translations, a heifer three years old (Isa. 15:5; Jer. 48:34).

day...

יוֹם

yôm

A masculine noun meaning day, time, year. This word stands as the most basic conception of time in the Old Testament. It designates such wide-ranging elements as the daylight hours from sunrise to sunset (Gen. 1:5; 1Kgs. 19:4); a literal twenty-four hour cycle (Deu. 16:8; 2Kgs. 25:30); a generic span of time (Gen. 26:8; Num. 20:15); a given point in time (Gen. 2:17; 47:29; Ezk. 33:12). In the plural, the word may also mean the span of life (Psm. 102:3,4) or a year (Lev. 25:29; 1Sam. 27:7). The prophets often infuse the word with end-times meanings or connotations, using it in connection with a future period of consequential events, such as the "day of the LORD" (Jer. 46:10; Zec. 14:1) or simply, "that day" (Isa. 19:23; Zec. 14:20-21).

he will raise us up,...

קוּם

qûm

A verb meaning to arise, to stand, to stand up. The basic meaning of this word is the physical action of rising up (Gen. 19:33, 19:35; Ruth 3:14); or the resultant end of that action, standing (Jos. 7:12-13). However, a myriad of derived and figurative meanings for this term have developed. It can designate the following attributes: to show honor and respect (Gen. 27:19; Exo. 33:10; Num. 23:18); to move (Exo. 10:23); to recover (Exo. 21:19); to belong (Lev. 25:30); to cost (Lev. 27:14, 27:17); to be valid (Num. 30:5); to appear (Deu. 13:1,2); to follow (Deu. 29:22,21); to be hostile (Jdg. 9:18); to endure (1Sam. 13:14); to replace (1Kgs. 8:20). The word can also mean to ratify (Ruth 4:7); to obligate (Est. 9:21, 9:27, 9:31); to establish or strengthen (Psm. 119:28); to fulfill (Ezk. 13:6). In the causative form, it means to provide (Gen. 38:8; 2Sam. 12:11); to rouse (Gen. 49:9); to perform (Deu. 9:5); to revive (Ruth 4:5, 4:10); to keep one's word (1Sam. 3:12); to erect (1Kgs. 7:21); to appoint (1Kgs. 11:14); to be victorious (Psm. 89:43,44); to bring to silence (Psm. 107:29).

we shall live... Live again in eternal life and resurrection from death in trespasses and sins (Eph. 2:1-10). Not a reference to the resurrection of Christ (illness, not death, is in the context), but to the quickness of healing and restoration (compare the quickness with which the dry bones of Eze. Chapter 37 respond). Numbers are used similarly elsewhere (e.g., Job 5:19; Pro. 6:16; 30:15, 18; Amos 1:3).

and we shall live... see above, will he revive.

חָיָה

ḥāyāh

in his sight... We will live righteously in His sight, as we lived before in sins in His sight (Hos. 7:2).

פָּנֶה

pāneh, פָּנִים

pāniym

A masculine plural noun meaning a face. Although the literal meaning of face is possible (Gen. 43:31; Lev. 13:41; 1Kgs. 19:13), most of the time this word occurs in a figurative, idiomatic phrase. Face can be a substitute for the entire person (Exo. 33:14-15); or it can be a reflection of the person's mood or attitude: defiant (Jer. 5:3); ruthless (Deu. 28:50); joyful (Job. 29:24); humiliated (2Sam. 19:5,6); terrified (Isa. 13:8); displeased (Gen. 4:5). It is also used to indicate direction (Gen. 31:21); or purpose (Jer. 42:15, 42:17). This noun also designates the top or surface of something: the ground (Gen. 2:6; 4:14); a field (Isa. 28:25); or water (Gen. 1:2). It also connotes the front of something, like a pot (Jer. 1:13); or an army (Joel 2:20). With various prepositions, pānîm takes on the nature of a particle and expresses such concepts as upon (Exo. 23:17; Lev. 14:53); before a place (Num. 8:22); before a time (Ezk. 42:12; Amos 1:1); in the presence of (Est. 1:10).

When the sun seems to dip below the horizon, we begin to travel toward its rising again. Then we follow on, to behold the glorious dawn of the next day, which is prepared for us.

The equivalent expressions, after two days and on the third day, refer to a short period of time, indicating they expected the revival to occur soon. Israel will also resolve to acknowledge the Lord’s authority (contrast Hos. 4:1, 4:6; 5:4). Press on is literally, pursue or chase, which suggests the intensity of Israel’s newfound devotion.