2:2 Plead earnestly 1 with your 2 mother
(for 3 she is not my wife, and I am not her husband),
so that 4 she might put an end to her adulterous lifestyle, 5
and turn away from her sexually immoral behavior. 6
2:13 “I will punish her for the festival days
when she burned incense to the Baal idols; 7
she adorned herself with earrings and jewelry,
and went after her lovers,
but 8 she forgot me!” 9 says the Lord.
7:16 They turn to Baal; 10
they are like an unreliable bow.
Their leaders will fall by the sword
because their prayers to Baal 11 have made me angry.
So people will disdain them in the land of Egypt. 12
9:6 Look! 13 Even if 14 they flee from the destruction,
Egypt will take hold 15 of them,
and Memphis will bury them.
The weeds will inherit the silver they treasure 16 –
thorn bushes will occupy their homes. 17
1 tn Heb “Plead with your mother, plead!” The imperative רִיבוּ (rivu, “plead!”) is repeated twice in this line for emphasis. This rhetorical expression is handled in a woodenly literal sense by most English translations: NASB “Contend…contend”; NAB “Protest…protest!”; NIV “Rebuke…rebuke”; NRSV “Plead…plead”; CEV “Accuse! Accuse your mother!”
2 sn The suffix on the noun אִמְּכֶם (’immékhem, “your mother”) is a plural form (2nd person masculine). The children of Gomer represent the “children” (i.e., people) of Israel; Gomer represents the nation as a whole.
3 tn The particle כִּי (ki) introduces a parenthetical explanatory clause (however, cf. NCV “because”).
4 tn The dependent volitive sequence of imperative followed by vav + jussive (רִיבוּ, rivu followed by וְתָסֵר, vétaser) creates a purpose clause: “so that she might turn away from” (= “put an end to”); cf. NRSV “that she put away”; KJV “let her therefore put away.” Many English translations begin a new sentence here, presumably to improve the English style (so NAB, NIV, TEV, NLT), but this obscures the connection with the preceding clause.
5 tn Heb “put away her adulteries from her face.” The plural noun זְנוּנֶיהָ (zénuneha, “adulteries”) is an example of the plural of repeated (or habitual) action: she has had multiple adulterous affairs.
6 tn Heb “[put away] her immoral behavior from between her breasts.” Cf. KJV “her adulteries”; NIV “the unfaithfulness.”
7 tn Heb “the days of the Baals, to whom she burned incense.” The word “festival” is supplied to clarify the referent of “days,” and the word “idols” is supplied in light of the plural “Baals” (cf. NLT “her images of Baal”).
8 tn The vav prefixed to a nonverb (וְאֹתִי, vé’oti) introduces a disjunctive contrastive clause, which is rhetorically powerful.
9 tn The accusative direct object pronoun וְאֹתִי (vé’oti, “me”) is emphatic in the word order of this clause (cf. NIV “but me she forgot”), emphasizing the heinous inappropriateness of Israel’s departure from the
13 tc The MT reads the enigmatic יָשׁוּבוּ לֹא עָל (yashuvu lo’ ’al) which is taken variously: “they turn, but not upward” (NASB); “they do not turn to the Most High” (NIV); “they return, but not to the most High” (KJV). The BHS editors suggest יָשׁוּבוּ לַבַּעַל (yashuvu labba’al, “they turn to Baal”; so RSV) or יָשׁוּבוּ לַבְּלִיַּעַל (yashuvu labbÿliyya’al, “they turn to Belial”) which is reflected by the LXX.
14 tn Heb “because their tongue.” The term “tongue” is used figuratively, as a metonymy of cause (tongue) for the effect (prayers to Baal).
15 tn Heb “this [will] be for scorn in the land of Egypt”; NIV “they will be ridiculed (NAB shall be mocked) in the land of Egypt.”
19 tn The deictic particle הִנֵּה (hinneh, “Behold!”) is used frequently in prophetic announcements, introducing a solemn or important declaration, particularly in threats of judgment (BDB 244 s.v. הִנֵּה b.β). Many modern English versions leave this particle untranslated here.
20 tn The conjunction כִּי (ki) introduces a concessive clause: “Although, when, if, even if” (BDB 473 s.v. כִּי 2.c.β). It has a force approximating “even if” (so NIV, NCV, NRSV, CEV, NLT), but it represents a situation as more likely to occur than אִם (‘im, “if”). The concessive use of כִּי is normally followed by an imperfect, but occasionally a perfect is used, as is the case here (e.g., Mic 7:8; Nah 1:10; Pss 21:12; 119:83).
21 tn The verb קָבַץ (qavats, “to gather together”) should be nuanced “grab hold” in this context (HALOT 1063 s.v. קבץ). This pictures a personified Egypt taking the fugitives prisoner.
22 tn Heb “the treasured things of their silver”; NASB, NIV, TEV, NLT “treasures of silver.”
23 tn Heb “their tents” (so NIV, NRSV); CEV “your tents.”