³ tn Heb “as in the days of meeting” (כִּימֵי מוֹעֵד, kime moʿed). This phrase might refer to “time of the festival” (e.g., Hos 2:13; 9:5; cf. NASB, NRSV, NLT) or the Lord’s first “meeting” with Israel in the desert (cf. NAB, TEV, CEV). In his announcements about Israel’s future, Hosea uses “as in the days of […]” (כִּימֵי) or “as in the day of […]” (כְּיוֹם, k^eyom) to introduce analogies drawn from Israel’s early history (e.g., Hos 2:5, 17; 9:9; 10:9).

¹ tc The MT reads קָרְאוּ (qar^eʾu, “they called”; Qal perfect third person common plural from קָרַא, qaraʾ, “to call”); cf. KJV and NASB. However, the LXX and Syriac reflect כְּקָרְאִי (k^eqar^eʾi, “as I called”; preposition כְּ [kaf] + Qal infinitive construct from קָרַא + first person common singular suffix). The presence of the resumptive adverb כֵּן (ken, “even so”) in the following clause supports the alternate textual tradition reflected in the LXX and Syriac (cf. NAB, NIV, NCV, NRSV, TEV, NLT).

³ tn The root דָמָה (damah, “to be cut off, cease to exist, be destroyed”; BDB 198 s.v. דָּמָה; HALOT 225 s.v. דמה) is repeated in the Hebrew text. The form נִדְמֹה (nidmoh, Niphal infinitive absolute) appears in the first colon, and the form נִדְמָה (nidmah, Niphal perfect third person masculine singular) appears in the second colon. This striking repetition creates a dramatic wordplay that, for stylistic reasons, cannot be reproduced in English translations: “The moment the dawn ceases to exist (i.e., at the break of dawn), the king of Israel will cease to exist.”

⁵ tc The Kethib is לִשְׁתֵּי עֵינֹתָם (lishte ʿenotam, “for their two eyes”), while the Qere reads לִשְׁתֵּי עוֹנֹתָם (lishte ʿonotam, “for their two sins”). The phrase “two sins” could refer to (1) the sinful episode at Gibeah and the subsequent war between the tribe of Benjamin and the other tribes (Judges 19-21), or (2) the entire Gibeah incident (Judges 19-21) and Israel’s subsequent failure to repent up to the time of Hosea: “the time of Gibeah” (first sin) and “there you have remained” (second sin).

² tc The MT reads וְאֶסֳּרֵם (v^eʾessorem, vav conjunction + a verb form which does not properly fit any paradigm + third person masculine plural suffix). The LXX reads παιδεῦσαι αὐτούς (paideusai autous, “to discipline them”) which reflects a Vorlage of אֲיַסְּרֵם (ʾayass^erem, Piel imperfect first person common singular + third person masculine plural suffix from יָסַר, yasar, “to discipline”; BDB 416 s.v. יָסַר 3). The textual variant was caused by orthographic confusion between ו (vav) and י (yod) and metathesis with the א (ʾalef).

¹ 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.

² tc The MT reads תִּקְרְאִי (tiqr^eʾi, “you will call”; Qal imperfect second person feminine singular). The versions (LXX, Syriac, Vulgate) all reflect an alternate Vorlage of תִּקְרָא לִי (tiqraʾ li, “she will call me”; Qal imperfect third person feminine singular followed by preposition לְ, lamed, + first person common singular pronominal suffix). This textual variant undoubtedly arose under the influence of לִי תִּקְרְאִי (tiqr^eʾi li), which follows. Most English versions follow the reading of the MT (KJV, ASV, NASB, NIV, NRSV, NLT, CEV), but some follow the ancient versions and read the third person (“she”; so NAB, NCV, TEV).

³ tn The Hebrew expression בִּיעָף מֻעָף (muʿaf biʿaf) is very difficult. The issue is whether the verb derives from עוּף (ʿuf, “to fly”) or from יָעַף (yaʿaf, “to be weary”). Many ancient versions and modern commentators take the first of these possibilities and understand the reference to be to the swift flight of the angel Gabriel in his coming to Daniel. The words more likely refer to the extreme weariness, not of the angel, but of Daniel (cf. 7:28; 8:27; 10:8-9, 16-17; also NASB).

² sn The identity of the first animal, derived from v. 17 and the parallels in chap. 2, is Babylon. The reference to the plucking of its wings is probably a reference to the time of Nebuchadnezzar’s insanity (cf. chap. 4). The latter part of v. 4 then describes the restoration of Nebuchadnezzar. The other animals have traditionally been understood to represent respectively Media-Persia, Greece, and Rome, although most of modern scholarship identifies them as Media, Persia, and Greece. For a biblical parallel to the mention of lion, bear, and leopard together, see Hos 13:7-8.

¹ sn The basic sense of the word “holy” is “set apart from that which is commonplace, special, unique.” The Lord’s holiness is first and foremost his transcendent sovereignty as the ruler of the world. He is “set apart” from the world over which he rules. At the same time his holiness encompasses his moral authority, which derives from his royal position. As king he has the right to dictate to his subjects how they are to live; indeed, his very own character sets the standard for proper behavior. This expression is a common title for the Lord in the book of Isaiah.

³ tn Heb “and I expelled you, O guardian cherub.” The Hebrew text takes the verb as first person and understands “guardian cherub” as a vocative, in apposition to the pronominal suffix on the verb. However, if the emendation in verse 14a is accepted (see the note above), then one may follow the LXX here as well and emend the verb to a third person perfect. In this case the subject of the verb is the guardian cherub. See L. C. Allen, Ezekiel (WBC), 2:91.

¹ sn The imagery of the lament appears to draw upon an extrabiblical Eden tradition about the expulsion of the first man (see v. 14 and the note there) from the garden due to his pride. The biblical Eden tradition speaks of cherubim placed as guardians at the garden entrance following the sin of Adam and Eve (Gen 3:24), but no guardian cherub like the one described in verse 14 is depicted or mentioned in the biblical account. Ezekiel’s imagery also appears to reflect Mesopotamian and Canaanite mythology at certain points. See D. I. Block, Ezekiel (NICOT), 2:119-20.

¹ tn Heb “waiting and silently.” The two main words (plus two conjunctions) וְיָחִיל וְדוּמָם (v^eyakhil v^edumam, “waiting and silently”) form a hendiadys where the first functions verbally and the second adverbially: “to wait silently.” The adverb דוּמָם (dumam, “silently”) also functions as a metonymy of association, standing for patience or rest (HALOT 217 s.v.). This metonymical nuance is captured well in less literal English versions: “wait in patience” (TEV) and “wait patiently” (CEV, NJPS). The more literal English versions do not express the metonymy as well: “quietly wait” (KJV, NKJV, ASV), “waits silently” (NASB), and “wait quietly” (RSV, NRSV, NIV).

³ tn Heb “with bitterness and hardship.” The nouns רֹאשׁ וּתְלָאָה (roʾsh ut^elaʾah, lit. “bitterness and hardship”) serve as adverbial accusatives of manner: “with bitterness and hardship.” These nouns רֹאשׁ וּתְלָאָה form a nominal hendiadys where the second retains its full nominal sense while the first functions adverbially: “bitter hardship.” The noun II רֹאשׁ (roʾsh, “bitterness”) should not be confused with the common homonymic root I רֹאשׁ (roʾsh, “head”). The noun תְּלָאָה (t^elaʾah, “hardship”) is used elsewhere in reference to the distress of Israel in Egypt (Num 20:14), in the wilderness (Exod 18:8), and in exile (Neh 9:32).

² tn Heb “he has destroyed and smashed her bars.” The two verbs אִבַּד וְשִׁבַּר (ʾibbad v^eshibbar) form a verbal hendiadys that emphasizes the forcefulness of the destruction of the locking bars on the gates. The first verb functions adverbially, and the second retains its full verbal sense: “he has smashed to pieces.” Several English versions render this expression literally and miss the rhetorical point: “he has ruined and broken” (RSV, NRSV), “he has destroyed and broken” (KJV, NASB), and “he has broken and destroyed” (NIV). The hendiadys has been correctly noted by others: “smashed to pieces” (TEV, CEV) and “smashed to bits” (NJPS).

² tn Heb “lovers.” The term “lovers” is a figurative expression (hypocatastasis), comparing Jerusalem’s false gods and foreign political alliances to sexually immoral lovers. Hosea uses similar imagery (Hos 2:5, 7, 10, 13). It may also function as a double entendre, first evoking a disconcerting picture of a funeral where the widow has no loved ones present to comfort her. God also does not appear to be present to comfort Jerusalem and will later be called her enemy. The imagery in Lamentations frequently capitalizes on changing the reader’s expectations midstream.

⁴ tn Heb “great of people.” The construct רַבָּתִי עָם (rabbati ʿam, “great of people”) is an idiom for large population: “full of people, populous” (BDB 912-13 s.v. I רַב; HALOT 1172 s.v. 7.a). The hireq-campaginis ending on רַבָּתִי (rabbati) sometimes appears on construct forms (GKC 253 §90.a,l). By contrast to the first half of the line, it is understood that she was full of people formerly. רַבָּתִי עָם (rabbati ʿam) may also be construed as a title.

³ tn The adverb אֵיכָה (ʾekhah) is used as an exclamation of lament or desperation: “How!” (BDB 32 s.v.) or “Alas!” (HALOT 40 s.v. 1.e). It is often the first word in laments (Isa 1:21; Jer 48:17; Lam 1:1; 2:1; 4:1, 2). Like the less emphatic exclamation אֵיךְ (ʾekh, “Alas!”) (2 Sam 1:19; Isa 14:4, 12; Ezek 26:17), it is used in contexts of lament and mourning.

² tn Heb “Runner will run to meet runner, and messenger to meet messenger, to report to the king of Babylon that his city has been taken in [its] entirety.” There is general agreement among the commentaries that the first two lines refer to messengers converging on the king of Babylon from every direction, bringing news the sum total of which is reported in the lines that follow. For the meaning of the last phrase see BDB 892 s.v. קָצֶה 3 and compare the usage in Gen 19:4 and Isa 56:11. The sentence has been broken down and restructured to better conform with contemporary English style.

³ sn Heb “the people who live in Leb Qamai.” “Leb Qamai” is a code name for “Chaldeans” formed on the principle of substituting the last letter of the alphabet for the first, the next to the last for the second, and so on. This same principle is used in referring to Babylon in 25:26 and 51:41 as “Sheshach.” See the study note on 25:26, where further details are given. There is no consensus on why the code name is used. The terms Babylon and Chaldeans (= Babylonians) have appeared regularly in this prophecy or collection of prophecies.