¹ tn Heb “her sons.” English versions have long translated this as “children,” however; cf. KJV, ASV, NAB, NASB, NIV, NRSV, NLT.

sn The word order is rhetorical: the accusative וְאֶת־בָּנֶיהָ (vé’et-baneha, “her sons”) is moved forward for emphasis.

² tn Heb “sons of adulteries”; KJV “children of whoredoms.”

sn The word order is rhetorical: the construct clause בְנֵי זְנוּנִים (vÿne zÿnunim, “sons of adulteries”), which functions as the predicate nominative, is moved forward, before the independent personal pronoun הֵמָּה (hemma, “they”) which functions as the subject, to focus on the immoral character of her children.

³ tn The verb עָשַׁק (’ashaq, “to oppress”) may refer to (1) oppressing the poor and defenseless (BDB 798 s.v. עָשַׁק 1), or more likely to (2) oppression of one nation by another as the judgment of God (Deut 28:29, 33; 1 Chr 16:21; Pss 105:14; 119:121, 122; Isa 52:4; Jer 50:33; Hos 5:11; BDB 798 s.v. 2). The Qal passive participles עָשׁוּק (’ashuq, “oppressed”) and רְצוּץ (rÿtsuts, “crushed”) might refer to a present situation (so KJV, RSV, NASB, NIV, NRSV); however, the context suggests that they refer to a future situation (so NLT). When a participle is used in reference to the future, it often denotes an imminent future situation and may be rendered, “about to” (e.g., Gen 6:17; 15:14; 20:3; 37:30; 41:25; 49:29; Exod 9:17-18; Deut 28:31; 1 Sam 3:11; 1 Kgs 2:2; 20:22; 2 Kgs 7:2). For functions of the participle, see IBHS 627-28 §37.6f.

⁴ sn The term רְצוּץ (rÿtsuts, “crushed”) is a metaphor for weakness (e.g., 2 Kgs 18:21; Isa 36:6; 42:3) and oppression (e.g., Deut 28:33; 1 Sam 12:3, 4; Amos 4:1; Isa 58:6). Here it is used as a figure to describe the devastating effects of the Lord’s judgment.

⁵ tn Heb “crushed of judgment” (רְצוּץ מִשְׁפָּט, rÿtsuts mishpat). The second term is a genitive of cause (“crushed because of judgment” or “crushed under judgment”) rather than respect (“crushed in judgment,” as in many English versions).

⁶ tn The meaning of the Hebrew term translated “worthless idols” is uncertain; cf. KJV “the commandment”; NASB “man’s command”; NAB “filth”; NRSV “vanity.”

⁷ tc Or “Will they not return to Egypt?” (so NIV). Following the LXX and BHS, the MT לֹא (lo’, “not”) should probably be read as לוֹ (lo, “to him”) and connected to the end of 11:4 rather than the beginning of 11:5. The textual confusion between לֹא and לוֹ probably reflects an unintentional scribal error due to a mistake in hearing (cf., e.g., Kethib/Qere in Ps 100:3).

⁸ tn Heb “Assyria, he will be his [Israel’s] king” (NASB similar).

⁹ tn Heb “return” (so KJV, ASV, NASB, NRSV). The root שׁוּב (shuv, “to turn, return”) appears at the beginning and ending of this verse, creating an inclusio. This repetition produces an ironic wordplay: because Israel refuses to “return” to God or “turn” from its sin, it will “return” to Egypt. The punishment fits the crime.