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Hosea 2:9

Context

2:9 Therefore, I will take back 1  my grain during the harvest time 2 

and my new wine when it ripens; 3 

I will take away my wool and my flax

which I had provided 4  in order to clothe her. 5 

Hosea 6:5

Context

6:5 Therefore, I will certainly cut 6  you into pieces at the hands of the prophets; 7 

I will certainly kill you 8  in fulfillment of my oracles of judgment; 9 

for 10  my judgment 11  will come forth like the light of the dawn. 12 

Hosea 13:3

Context

13:3 Therefore they will disappear like 13  the morning mist, 14 

like early morning dew that evaporates, 15 

like chaff that is blown away 16  from a threshing floor,

like smoke that disappears through an open window.

1 tn Heb “I will return and I will take.” The two verbs joined with vav conjunction form a verbal hendiadys in which the first verb functions adverbially and the second retains its full verbal sense (GKC 386-87 §120.d, h): אָשׁוּב וְלָקַחְתִּי (’ashuv vÿlaqakhti) means “I will take back.”

2 tn Heb “in its time” (so NAB, NRSV).

3 tn Heb “in its season” (so NAB, NASB, NRSV).

4 tn The words “which I had provided” are not in the Hebrew text, but are supplied in the translation for stylistic reasons; cf. NIV “intended to cover.”

5 tn Heb “to cover her nakedness” (so KJV and many other English versions); TEV “for clothing.”

sn This announcement of judgment is extremely ironic and forcefully communicates poetic justice: The punishment will fit the crime. The Israelites were literally uncovering their nakedness in temple prostitution in the Baal fertility cult rituals. Yahweh will, in effect, give them what they wanted (nakedness) but not in the way they wanted it: Yahweh will withhold the agricultural fertility they sought from Baal which would lead to nakedness caused by impoverishment.

6 tn The two suffix conjugation verbs חָצַבְתִּי (khatsavti, Qal perfect 1st person common singular from חָצַב, khatsav, “to cut into pieces”) and הֲרַגְתִּים (haragtim, Qal perfect 1st person common singular + 3rd person masculine plural suffix from הָרַג, harag, “to kill”) are used in reference to future-time events. These are examples of the so-called “prophetic perfect” which emphasizes the certainty of the future event (e.g., Num 24:17; Josh 10:19; Isa 8:23; 9:1). For this function of the perfect, see IBHS 480-81 §30.1d. Most English versions, however, render these as past tenses.

7 tn Heb “by the prophets” (so KJV, NRSV). The prophets are pictured as the executioners of Israel and Judah because they announced their imminent destruction. The prophetic word was endowed with the power of fulfillment.

8 tn Heb “them.” The shift from the 2nd person masculine singular referents (“your” and “you”) in 6:4-5 to the 3rd person masculine plural referent (“them”) is an example of enallage, a poetic device used for emphasis.

9 tn Heb “with the words of my mouth” (so NIV); TEV “with my message of judgment and destruction.”

10 tn The disjunctive vav prefixed to the noun (וּמִשְׁפָּטֶיךָ, umishpatekha) has an explanatory function.

11 tc The MT reads וּמִשְׁפָּטֶיךָ אוֹר יֵצֵא (umishpatekhaor yetse’, “and your judgments [are] a light [which] goes forth”) which is enigmatic and syntactically awkward (cf. KJV, NASB). The LXX reads καὶ τὸ κρίμα μου ὡς φώς (kai to krima mou {ws fos, “my judgment goes forth like light”) which reflects וּמִשְׁפָּטִי כָאוֹר יֵצֵא (umishpati khaor yetse’, “my judgment goes forth like the light”) and posits only a simple misdivision of words. This is reflected in the Syriac Peshitta and Aramaic Targum and is followed by the present translation (so also NCV, NRSV). See D. Barthélemy, ed., Preliminary and Interim Report on the Hebrew Old Testament Text Project, 5:238.

12 tn The noun אוֹר (’or, “light”) is used here in reference to the morning light or dawn (e.g., Judg 16:2; 19:26; 1 Sam 14:36; 25:34, 36; 2 Sam 17:22; 23:4; 2 Kgs 7:9; Neh 8:3; Job 24:14; Prov 4:18; Mic 2:1; cf. CEV, NLT) rather than lightning (cf. NIV). This continues the early morning imagery used throughout 6:2-5.

sn In 6:3 unrepentant Israel uttered an over-confident boast that the Lord would rescue the nation from calamity as certainly as the “light of the dawn” (שַׁחַר, shakhar) “comes forth” (יֵצֵא, yetse’) every morning. Playing upon the early morning imagery, the Lord responded in 6:4 that Israel’s prerequisite repentance was as fleeting as the early morning dew. Now in 6:5, the Lord announces that he will indeed appear as certainly as the morning; however, it will not be to rescue but to punish Israel: punishment will “come forth” (יֵצֵא) like the “light of the dawn” (אוֹר).

13 tn Heb “they will be like” (so NASB, NIV).

14 tn The phrase כְּעֲנַן־בֹּקֶר (kÿanan-boqer, “like a cloud of the morning”) occurs also in Hos 6:4 in a similar simile. The Hebrew poets and prophets refer to morning clouds as a simile for transitoriness (Job 7:9; Isa 44:22; Hos 6:4; 13:3; HALOT 858 s.v. עָנָן 1.b; BDB 778 s.v. עָנָן 1.c).

15 tn Heb “like the early rising dew that goes away”; TEV “like the dew that vanishes early in the day.”

16 tn Heb “storm-driven away”; KJV, ASV “driven with the whirlwind out.” The verb יְסֹעֵר (yÿsoer, Poel imperfect 3rd person masculine singular from סָעַר, saar, “to storm”) often refers to the intense action of strong, raging storm winds (e.g., Jonah 1:11, 13). The related nouns refer to “heavy gale,” “storm wind,” and “high wind” (BDB 704 s.v. סָעַר; HALOT 762 s.v. סער). The verb is used figuratively to describe the intensity of God’s destruction of the wicked whom he will “blow away” (Isa 54:11; Hos 13:3; Hab 3:14; Zech 7:14; BDB 704 s.v.; HALOT 762 s.v.).



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