2:8 Yet 1 until now 2 she has refused to acknowledge 3 that I 4 was the one
who gave her the grain, the new wine, and the olive oil;
and that it was I who 5 lavished on her the silver and gold –
which they 6 used in worshiping Baal! 7
8:14 Israel has forgotten his Maker and built royal palaces,
and Judah has built many fortified cities.
But I will send fire on their cities;
it will consume their royal citadels.
9:8 The prophet 8 is a watchman 9 over Ephraim 10 on behalf of God, 11
yet traps 12 are laid for him along all of his paths; 13
animosity rages against him in the land 14 of his God.
10:11 Ephraim was a well-trained heifer who loved to thresh grain;
I myself put a fine yoke 15 on her neck.
I will harness Ephraim.
Let Judah plow! 16
Let Jacob break up 17 the unplowed ground for himself!
14:3 Assyria cannot save us;
we will not ride warhorses.
We will never again say, ‘Our gods’
to what our own hands have made.
For only you will show compassion to Orphan Israel!” 18
1 tn Or “For” (so KJV, NASB); or “But” (so NCV).
2 tn The phrase “until now” does not appear in the Hebrew text, but is supplied in the translation for the sake of clarity and smoothness.
3 tn Heb “she does not know” (so NASB, NCV); or “she does not acknowledge.”
4 tn The 1st person common singular independent personal pronoun אָנֹכִי (’anokhi, “I”) is emphatic, since the subject of this verbal clause is already explicit in the verb נָתַתִּי (natatti, Qal perfect 1st person common singular: “I gave”).
5 tn The phrase “that it was I who” does not appear in the Hebrew text here, but is supplied in the translation for the sake of clarity.
6 sn The third person plural here is an obvious reference to the Israelites who had been unfaithful to the
7 tn Heb “for Baal” (so NAB, NIV, NRSV); cf. TEV “in the worship of Baal.”
8 tc The Leningrad Codex (the MT
9 tc The syntax of this line is difficult, and the text is questionable. The major options include: (1) Adopt the MT vocalization and BHS line division: צֹפֶה אֶפְרַיִם עִם־אֱלֹהָי נָבִיא (tsofeh ’efrayim ’im-elohay navi’, “The prophet is a watchman over Ephraim with my God [= on behalf of God]”). There are two problems with this: (a) Although BHS places נָבִיא (“prophet”) with this colon, the Aleppo Codex and Leningrad Codex both connect נָבִיא with the next colon (as do KJV, ASV). (b) The phrase עִם־אֱלֹהָי (“with my God”) is difficult to explain. (2) Adopt the MT vocalization and the MT line division: עִם־אֱלֹהָי צֹפֶה אֶפְרַיִם (“Ephraim is a watchman with my God,” cf. NASB). The problem with this, of course, is that Ephraim hardly fits the description of a prophetic watchman. (3) Revocalize the MT and adopt BHS line division: צֹפֶה אֶפְרַיִם עַם אֱלֹהָי נָבִיא (“Ephraim – the people of my God! – lies in ambush for the prophet”) This involves: (a) revocalization of the preposition עִם (’im, “with”) to the noun עַם (’am, “people”), (b) taking עַם־אֱלֹהָי (“people of my God”) in apposition to אֶפְרַיִם (“Ephraim”), and (c) nuancing צֹפֶה as “to lie in wait (=set ambush)” (e.g., Ps 37:32). This is contextually attractive and harmonizes well with the following line: “traps are laid along all of his paths.” However, it has two problems: (a) there is no textual evidence supporting the revocalization of עם as “people” and (b) the unusual nuance “to lie in wait” for צֹפֶה occurs only in Ps 37:32, where it takes the preposition לְ (lamed, i.e., “to lie in wait for the righteous”; HALOT 1044 s.v. צפה 4). (4) Emend אֱלֹהָי (“my God”) to אֹהֶל (’ohel, “tent”), as suggested in the BHS textual apparatus: אֶפְרַיִם עַם־אֹהֶל נָבִיא צֹפֶה (“Ephraim spies on the prophet’s tent”). The verb צָפָה may mean “to spy” (BDB 859 s.v. צָפָה; HALOT 1044 s.v. צפה 3); however, the preposition עִם (’im) does not normally mean “upon” and צָפָה is not used with עִם elsewhere.
10 tn Or “Ephraim is a watchman with my God”; cf. ASV, NASB.
11 tn Heb “with my God” (so ASV, NASB).
12 tn Heb “bird trap of a bird catcher” or “snare of a fowler” (so KJV).
13 tc Or “The prophet is like a trap along all of his paths.” The Aleppo Codex and Leningrad Codex (
14 tn Heb “house.” The term בַּיִת (bayit, “house”) is used as a figure of speech, referring to either (1) the temple or official sanctuaries (so TEV, CEV) or (2) the land of Israel (e.g., Hos 9:15).
15 tc The MT is unintelligible: עַל־טוּב (’al-tuv, “upon a fine [thing]”?). Cf. KJV “I passed over upon her fair neck”; NRSV “I spared her fair neck.” The BHS editors suggest the revocalization עֹל־טוּב (’ol-tuv, “a fine yoke”), followed by many modern English versions (e.g., NAB, NASB, NIV, NCV, TEV, NLT). The noun עֹל (’ol, “yoke”) also appears in 11:4 in a metaphor which compares Israel to a young heifer as well.
16 tn Or “Judah will plow” (so NASB); NIV, NRSV, CEV “Judah must plow.”
17 tn Or “Jacob will break up.”
22 tn Heb “For the orphan is shown compassion by you.” The present translation takes “orphan” as a figurative reference to Israel, which is specified in the translation for clarity.