The Lover to His Beloved:
2:14 O my dove, 1 in the clefts of the rock,
in the hiding places of the mountain crags,
let me see your face,
let me hear your voice;
for your voice is sweet,
and your face is lovely.
3:12 “Go and shout this message to my people in the countries in the north. 2 Tell them,
‘Come back to me, wayward Israel,’ says the Lord.
‘I will not continue to look on you with displeasure. 3
For I am merciful,’ says the Lord.
‘I will not be angry with you forever.
3:13 However, you must confess that you have done wrong, 4
and that you have rebelled against the Lord your God.
You must confess 5 that you have given yourself to 6 foreign gods under every green tree,
and have not obeyed my commands,’ says the Lord.
3:14 “Come back to me, my wayward sons,” says the Lord, “for I am your true master. 7 If you do, 8 I will take one of you from each town and two of you from each family group, and I will bring you back to Zion.
3:22 Come back to me, you wayward people.
I want to cure your waywardness. 9
Say, 10 ‘Here we are. We come to you
because you are the Lord our God.
14:1 Return, O Israel, to the Lord your God,
for your sin has been your downfall! 11
14:2 Return to the Lord and repent! 12
Say to him: “Completely 13 forgive our iniquity;
accept 14 our penitential prayer, 15
that we may offer the praise of our lips as sacrificial bulls. 16
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!” 17
14:4 “I will heal their waywardness 18
and love them freely, 19
for my anger will turn 20 away from them.
1 sn The dove was a common figure for romantic love in ancient Near Eastern love literature. This emphasis seems to be suggested by his use of the term “my dove.” Just as the young man heard the voice of the turtledove in 2:12, so now he wants to hear her voice. Doves were often associated with timidity in the ancient world. Being virtually defenseless, they would often take refuge in crevices and cliffs for safety (Jer 48:28). The emphasis on timidity and the need for security is undoubtedly the emphasis here because of the explicit description of this “dove” hiding in the “clefts of the rock” and in “the hiding places of the mountain crevice.” Fortresses were sometimes built in the clefts of the rocks on mountainsides because they were inaccessible and therefore, in a secure place of safety (Jer 49:16; Obad 3). Perhaps he realized it might be intimidating for her to join him and communicate with him freely. She would need to feel secure in his love to do this. It would be easy for her to hide from such emotionally exposing experiences.
2 tn Heb “Go and proclaim these words to the north.” The translation assumes that the message is directed toward the exiles of northern Israel who have been scattered in the provinces of Assyria to the north.
3 tn Heb “I will not cause my face to fall on you.”
4 tn Heb “Only acknowledge your iniquity.”
5 tn The words “You must confess” are repeated to convey the connection. The Hebrew text has an introductory “that” in front of the second line and a coordinative “and” in front of the next two lines.
6 tc MT reads דְּרָכַיִךְ (dÿrakhayikh, “your ways”), but the BHS editors suggest דּוֹדַיִךְ (dodayikh, “your breasts”) as an example of orthographic confusion. While the proposal makes sense, it remains a conjectural emendation since it is not supported by any actual manuscripts or ancient versions.
7 tn Or “I am your true husband.”
8 tn The words, “If you do” are not in the text but are implicit in the connection of the Hebrew verb with the preceding.
9 tn Or “I will forgive your apostasies.” Heb “I will [or want to] heal your apostasies.” For the use of the verb “heal” (רָפָא, rafa’) to refer to spiritual healing and forgiveness see Hos 14:4.
10 tn Or “They say.” There is an obvious ellipsis of a verb of saying here since the preceding words are those of the
11 tn Heb “For you have stumbled in your iniquity”; NASB, NRSV “because of your iniquity.”
12 tn Heb “Take words with you and return to the
13 tn The word order כָּל־תִּשָּׂא עָוֹן (kol-tisa’ ’avon) is syntactically awkward. The BHS editors suggest rearranging the word order: תִּשָּׂא כָּל־עוֹן (“Forgive all [our] iniquity!”). However, Gesenius suggests that כָּל (“all”) does not function as the construct in the genitive phrase כָּל־עוֹן (“all [our] iniquity”); it functions adverbially modifying the verb תִּשָּׂא (“Completely forgive!”; see GKC 415 §128.e).
14 sn The repetition of the root לָקַח (laqakh) creates a striking wordplay in 14:2. If Israel will bring (לָקַח) its confession to God, he will accept (לָקַח) repentant Israel and completely forgive its sin.
15 tn Heb “and accept [our] speech.” The word טוֹב (tov) is often confused with the common homonymic root I טוֹב (tov, “good”; BDB 373 s.v. I טוֹב). However, this is probably IV טוֹב (tov, “word, speech”; HALOT 372 s.v. IV טוֹב), a hapax legomenon that is related to the verb טבב (“to speak”; HALOT 367 s.v. טבב) and the noun טִבָּה (tibbah, “rumor”; HALOT 367 s.v. טִבָּה). The term טוֹב (“word; speech”) refers to the repentant prayer mentioned in 14:1-3. Most translations relate it to I טוֹב and treat it as (1) accusative direct object: “accept that which is good” (RSV, NJPS), “Accept our good sacrifices” (CEV), or (2) adverbial accusative of manner: “receive [us] graciously” (KJV, NASB, NIV). Note TEV, however, which follows the suggestion made here: “accept our prayer.”
16 tc The MT reads פָרִים (farim, “bulls”), but the LXX reflects פְּרִי (pÿri, “fruit”), a reading followed by NASB, NIV, NRSV: “that we may offer the fruit of [our] lips [as sacrifices to you].” Although the Greek expression in Heb 13:15 (καρπὸν χειλέων, karpon xeilewn, “the fruit of lips”) reflects this LXX phrase, the MT makes good sense as it stands; NT usage of the LXX should not be considered decisive in resolving OT textual problems. The noun פָרִים (parim, “bulls”) functions as an adverbial accusative of state.
17 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.
18 sn The noun מְשׁוּבָתָה (mÿshuvatah, “waywardness”; cf. KJV “backsliding”) is from the same root as שׁוּבָה (shuvah, “return!”) in 14:1[2]. This repetition of שׁוּב (shuv) creates a wordplay which emphasizes reciprocity: if Israel will return (שׁוּבָה, shuvah) to the
19 tn The noun נְדָבָה (nÿdavah, “voluntariness; free-will offering”) is an adverbial accusative of manner: “freely, voluntarily” (BDB 621 s.v. נְדָבָה 1). Cf. CEV “without limit”; TEV “with all my heart”; NLT “my love will know no bounds.”
20 sn The verb שָׁב, shav, “will turn” (Qal perfect 3rd person masculine singular from שׁוּב, shuv, “to turn”) continues the wordplay on שׁוּב in 14:1-4[2-5]. If Israel will “return” (שׁוּב) to the