Discovery Box| (0.12) | (Hos 12:8) | 3 tc The MT reads the first person common singular suffix on the noun יְגִיעַי (yegiʿay, “my labors/gains”; masculine plural noun + first person common singular suffix). The LXX’s οἱ πόνοι αὐτοῦ (hoi ponoi autou, “his labors”) assumes a third person masculine singular suffix on the noun יְגִיעַיו (yegiʿayv, “his labors/gains”; masculine plural noun + third person masculine singular suffix). The BHS editors suggest adopting the LXX reading. The textual decision is based upon whether or not this line continues the speech of Ephraim (first person common singular suffix) or whether these are the words of the prophet (third person masculine singular suffix). See the following translator’s note for the two rival lexical meanings that in turn lead to the textual options for the line as a whole. |
| (0.12) | (Hos 10:5) | 2 tc The MT reads יָגוּרוּ (yaguru, Qal imperfect third person common plural from III גוּר, gur, “to dread”; see BDB 159 s.v. III גוּר 1). This reading is followed by most English versions but is syntactically awkward because III גוּר (“to dread”) is used nowhere else with the preposition לְ (lamed, “they are in dread for…”?). BDB suggests reading יָנוּדוּ (yanudu, Qal imperfect third person common plural from נוּד, nud, “to lament”; BDB 626 s.v. נוּד 2.a), which harmonizes better in the parallelism with אָבַל (ʾaval, “to mourn”) in the following line. The verb נוּד (“to lament”) is used with the preposition לְ in the idiom “to lament for” (e.g., Isa 51:19; Jer 15:5; 16:5; 48:17; Nah 3:7). This involves simple orthographic confusion between ג (gimel) and נ (nun), as well as ר (resh) and ד (dalet), which were often confused by the scribes. |
| (0.12) | (Hos 10:6) | 2 tc The MT reads מֶלֶךְ יָרֵב (melekh yarev, “a king who contends”?), which is syntactically awkward: מֶלֶךְ (“king”) followed by יָרֵב (“let him contend!”; Qal jussive third person masculine singular from רִיב, riv, “to contend”). Note that KJV, ASV, and NASB treat this as a proper name (“king Jareb”). The MT reading is probably the result of faulty word division. As the BHS editors suggest, the original reading most likely is מַלְכִּי רָב (malki rav, “the great king”). The suffixed י (yod) on מַלְכִּי is the remnant of the old genitive ending. This is the equivalent of the Assyrian royal epithet sarru rabbu (“the great king”). See also the note on the same phrase in 5:13. |
| (0.12) | (Hos 10:5) | 5 tc The MT appears to read יָגִילוּ (yagilu, “they will rejoice”; Qal imperfect third person masculine plural from גִּיל, gil, “to rejoice”), but this is likely an example of semantic polarization. See F. I. Andersen and D. N. Freedman, Hosea (AB), 556-67. The BHS editors propose the reading יְיֵלִילוּ (yeyelilu, “they will lament”; Hiphil imperfect third person masculine plural from יָלַל, yalal, “to lament”), which also appears in Hos 7:14. If this reading is original, the textual variant may be attributed to (1) orthographic confusion between ל (lamed) and ג (gimel), and (2) haplography or dittography of י (yod). English versions are split; some follow the MT (KJV, ASV, NIV, NJPS), others the proposed emendation (RSV, NASB, NCV, NRSV, TEV, NLT). |
| (0.12) | (Hos 9:7) | 8 tn Or “is driven to despair.” The term מְשֻׁגָּע (meshuggaʿ, 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). |
| (0.12) | (Hos 6:5) | 1 tn The two suffix-conjugation verbs חָצַבְתִּי (khatsavti, Qal perfect first person common singular from חָצַב, khatsav, “to cut into pieces”) and הֲרַגְתִּים (haragtim, Qal perfect first person common singular + third 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 HT [9:1 ET]; 9:1 HT [9:2 ET]). For this function of the perfect, see IBHS 480-81 §30.1d. Most English versions, however, render these as past tenses. |
| (0.12) | (Hos 5:9) | 2 tn The verb הוֹדַעְתִּי (hodaʿti, Hiphil perfect first person common singular from יָדַע, yadaʿ; Qal: “to know,” Hiphil: “to make known, declare”) here functions as (1) an instantaneous perfect, representing an action being performed at the same instant that the speaker utters the statement (e.g., Gen 14:22; Deut 8:19; 26:3; 2 Sam 17:11; 19:30; Ps 143:6); or (2) an epistolary perfect, representing a situation in past time from the viewpoint of the recipient of the message but in present time from the viewpoint of the writer (e.g., 1 Kgs 15:19; 2 Chr 2:12). For functions of the perfect tense (suffix-conjugation), see IBHS 486-90 §30.5.1. |
| (0.12) | (Hos 4:7) | 1 tc The MT reads אָמִיר (ʾamir, “I will change, exchange”; Hiphil imperfect first person common singular from מוּר, mur, “to change, exchange”). However, an alternate scribal tradition (tiqquneh sopherim, that is, an intentional scribal change when the Masoretes believed that the received consonantal reading was defective) preserves the reading הֵמִירוּ (hemiru, “they have exchanged”; Hiphil perfect third person common plural from מוּר). This alternate scribal tradition is also found in the Targum and reflected in the Syriac Peshitta. Several translations follow the MT; KJV, RSV, and NASB have, “I will change their glory into shame,” and the TEV has, “I will turn your honor into disgrace.” However, others adopt the alternate tradition; the NRSV has, “they changed their glory into shame,” and the NIV, “they exchanged their Glory for something disgraceful.” For discussion in favor of the MT reading, see D. Barthélemy, ed., Preliminary and Interim Report on the Hebrew Old Testament Text Project, 5:232. |
| (0.12) | (Hos 1:5) | 2 tn Heb “I will break the bow” (so NAB, NRSV). The phrase “break the bow” (וְשַׁבָרְתִּי אֶת־קֶשֶׁת, veshavarti ʾet 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). |
| (0.12) | (Hos 1:2) | 9 tn Heb “prostitution.” The adjective “spiritual” is supplied in the translation to clarify that apostasy is meant here. The construction זָנֹה תִזְנֶה (zanoh tizneh, infinitive absolute + imperfect of the same root) repeats the root זָנַה (zanah, “commit harlotry or fornication; be unfaithful”) for rhetorical emphasis. Israel was guilty of gross spiritual prostitution by apostatizing from Yahweh. The verb זָנַה is used 1) concretely, of a spouse being unfaithful in a marriage relationship (HALOT 275 s.v. זנה 1), and 2) figuratively, of being unfaithful in a relationship with God by prostituting oneself with other gods and worshiping idols (Exod 34:15; Lev 17:7; 20:5, 6; Deut 31:16; Judg 8:27, 33; 21:17; 1 Chr 5:25; Ezek 6:9; 20:30; 23:30; Hos 4:15; Ps 106:39; see HALOT 275 s.v. 2). |
| (0.12) | (Eze 43:13) | 1 tn Heb “the measurements of the altar by cubits, the cubit being a cubit and a handbreadth.” The measuring units here and in the remainder of this section are the Hebrew “long” cubit, consisting of a cubit (about 18 inches or 45 cm) and a handbreadth (about 3 inches or 7.5 cm), for a total of 21 inches (52.5 cm). Because modern readers are not familiar with the cubit as a unit of measurement, and due to the additional complication of the “long” cubit as opposed to the regular cubit, all measurements have been converted to American standard feet and inches, with the Hebrew measurements and the metric equivalents given in the notes. On the altar see Ezek 40:47. |
| (0.12) | (Eze 23:34) | 2 tn D. I. Block compares this to the idiom of “licking the plate” (Ezekiel [NICOT], 1:754, n. 137). The text is difficult as the word translated “gnaw” is rare. The noun is used of the shattered pieces of pottery and so could envision a broken cup. But the Piel verb form is used in only one other place (Num 24:8), where it is a denominative from the noun “bone” and seems to mean to “break (bones).” Why it would be collocated with “sherds” is not clear. For this reason some emend the phrase to read “consume its dregs” (see L. C. Allen, Ezekiel [WBC], 2:44) or emend the verb to read “swallow,” as if the intoxicated Oholibah breaks the cup and then eats the very sherds in an effort to get every last drop of the beverage that dampens them. |
| (0.12) | (Eze 22:24) | 1 tc The MT reads: “that is not cleansed”; the LXX reads: “that is not drenched,” which assumes a different vowel pointing as well as the loss of a מ (mem) due to haplography. In light of the following reference to showers, the reading of the LXX certainly fits the context well. For a defense of the emendation, see L. C. Allen, Ezekiel (WBC), 2:32. Yet the MT is not an unreasonable reading since uncleanness in the land also fits the context. A poetic connection between rain and the land being uncleansed may be feasible since washing with water is elsewhere associated with cleansing (Num 8:7; 31:23; Ps 51:7). |
| (0.12) | (Eze 7:20) | 1 tc The MT reads “he set up the beauty of his ornament as pride.” The verb may be repointed as plural without changing the consonantal text. The Syriac reads “their ornaments” (plural), implying עֶדְיָם (ʿedyam) rather than עֶדְיוֹ (ʿedyo) and meaning “they were proud of their beautiful ornaments.” This understands “ornaments” in the common sense of women’s jewelry, which then was used to make idols. The singular suffix “his ornaments” would refer to using items from the temple treasury to make idols. D. I. Block points out the foreshadowing of Ezek 16:17, which, with Rashi and the Targum, supports the understanding that this is a reference to temple items. See D. I. Block, Ezekiel (NICOT), 1:265. |
| (0.12) | (Eze 5:8) | 3 sn This is one of the ironies of the passage. The Lord set Israel among the nations for honor and praise as they would be holy and obey God’s law, as told in Ezek 5:5 and Deut 26:16-19. The practice of these laws and statutes would make the peoples consider Israel wise. (See Deut 4:5-8, where the words for laws and statutes are the same as those used here). Since Israel did not obey, they are made a different kind of object lesson to the nations, not by their obedience but in their punishment, as told in Ezek 5:8 and Deut 29:24-29. Yet Deut 30 goes on to say that when they remember the cursings and blessings of the covenant and repent, God will restore them from the nations to which they have been scattered. |
| (0.12) | (Eze 1:18) | 1 tc The MT reads וְיִרְאָה לָהֶם (veyirʾah lahem, “and fear belonged to them”). In a similar vision in 10:12 the wheels are described as having spokes (יְדֵיהֶם, yedehem). That parallel would suggest יָדוֹת (yadot) here (written יָדֹת without the mater lectionis). By positing both a ד/ר (dalet/resh) confusion and a ה/ת (hey/tav) confusion, the form was read as וְיָרֵה (veyareh) and was then misunderstood and subsequently written as וְיִרְאָה (veyirʾah) in the MT. The reading וְיִרְאָה does not seem to fit the context well, though in English it can be made to sound as if it does. See W. H. Brownlee, Ezekiel 1-19 (WBC), 8-9. The LXX reads καὶ εἶδον αὐτά (kai eidon auta, “and I saw”), which assumes וָאֵרֶא (vaʾereʾ). The existing consonants of the MT may also be read as “it was visible to them.” |
| (0.12) | (Eze 1:5) | 3 tn The Hebrew term is feminine plural, yet thirty-three of the forty-five pronominal suffixes and verbal references that refer to the living beings in the chapter are masculine plural. The grammatical vacillation between masculine and feminine plurals suggests the difficulty Ezekiel had in penning these words as he was overcome by the vision of God. In ancient Near-Eastern sculpture very similar images of part-human, part-animal creatures serve as throne and sky bearers. For a discussion of ancient Near-Eastern parallels, see L. C. Allen, Ezekiel (WBC), 1:26-31. Ezekiel’s vision is an example of contextualization, where God accommodates his self-revelation to cultural expectations and norms. |
| (0.12) | (Lam 5:13) | 1 tn The text is difficult. Word by word the MT has, “young men hand mill (?) they take up.” Perhaps it means, “they take [our] young men for mill grinding,” or perhaps it means, “the young men take up [the labor of] mill grinding.” This expression is an example of synecdoche, where the mill stands for the labor at the mill, and then that labor stands for performing menial physical labor as servants. The surface reading, “young men carry hand mills,” does not portray any great adversity for them. The Vulgate translates as an abusive sexual metaphor (see D. R. Hillers, Lamentations [AB], 99), but this gives no known parallel to the second part of the verse. |
| (0.12) | (Lam 4:16) | 2 tc The MT reads a plural verb לֹא נָשָׂאוּ (loʾ nasaʾu, “they did not lift up”) from נָשָׂא (nasaʾ, “to lift up”); however, the ancient versions (LXX, Aramaic Targum, Latin Vulgate, Syriac Peshitta) have singular verbs, reflecting לֹא נָשָׂא (loʾ nasaʾ, “he did not lift up”). D. R. Hillers suggests that the MT plural is an intentional scribe change, to avoid the appearance that God brought about evil on the priests and elders. It may also be that the third person plural presumes an indefinite subject and the construction is used in place of a passive, but still essentially means, “the priests were not honored” (see following note regarding the idiom). Another alternative would be to revocalize the verb as the rare Qal passive, which would yield the same result. |
| (0.12) | (Lam 1:7) | 3 tn The third person feminine singular suffixes on the terms עָנְיָהּ וּמְרוּדֶיהָ (ʿonyah umerudeha, “her poverty and her homelessness,” or “the days of her affliction and wandering”) function as subjective genitives: “she became impoverished and homeless.” The plural noun וּמְרוּדֶיהָ (umerudeha, lit. “her homelessnesses”) is an example of the plural of intensity. The two nouns עָנְיָהּ וּמְרוּדֶיהָ (ʿonyah umerudeha, lit., “her poverty and her homelessness”) form a nominal hendiadys in which one noun functions adjectivally and the other retains its full nominal sense: “her impoverished homelessness” or “homeless poor” (GKC 397-98 §124.e). The nearly identical phrase עֲנִיִּים מְרוּדִים (ʿaniyyim merudim, “homeless poor”) is used in Isa 58:7 (see GKC 226 §83.c), suggesting this was a Hebrew idiom. Jerusalem is personified as one of its inhabitants who became impoverished and homeless when the city was destroyed. |
