Genesis 6:7

6:7 So the Lord said, “I will wipe humankind, whom I have created, from the face of the earth – everything from humankind to animals, ¹  including creatures that move on the ground and birds of the air, for I regret that I have made them.”

Genesis 7:4

7:4 For in seven days ²  I will cause it to rain ³  on the earth for forty days and forty nights, and I will wipe from the face of the ground every living thing that I have made.”

Deuteronomy 6:15

6:15 for the Lord your God, who is present among you, is a jealous God and his anger will erupt against you and remove you from the land. ⁴ 

Deuteronomy 6:1

Exhortation to Keep the Covenant Principles

6:1 Now these are the commandments, ⁵  statutes, and ordinances that the Lord your God instructed me to teach you so that you may carry them out in the land where you are headed ⁶ 

Deuteronomy 13:1

13:1 Suppose a prophet or one who foretells by dreams ⁷  should appear among you and show you a sign or wonder, ⁸ 

Hosea 1:6

1:6 She conceived again and gave birth to a daughter. Then the Lord ⁹  said to him, “Name her ‘No Pity’ (Lo-Ruhamah) because I will no longer have pity ¹⁰  on the nation ¹¹  of Israel. For ¹²  I will certainly not forgive ¹³  their guilt. ¹⁴ 

Hosea 9:11-17

The Fertility Worshipers Will Become Infertile

9:11 Ephraim will be like a bird;

what they value ¹⁵  will fly away.

They will not bear children –

they will not enjoy pregnancy –

they will not even conceive! ¹⁶ 

9:12 Even if they raise their children,

I will take away every last one of them. ¹⁷ 

Woe to them!

For I will turn away from them.

9:13 Just as lion cubs are born predators, ¹⁸ 

so Ephraim will bear his sons for slaughter.

9:14 Give them, O Lord –

what will you give them?

Give them wombs that miscarry,

and breasts that cannot nurse! ¹⁹ 

9:15 Because of all their evil in Gilgal,

I hate them there.

On account of their evil deeds,

I will drive them out of my land. ²⁰ 

I will no longer love them;

all their rulers are rebels.

9:16 Ephraim will be struck down ²¹  –

their root will be dried up;

they will not yield any fruit.

Even if they do bear children,

I will kill their precious offspring.

9:17 My God will reject them,

for they have not obeyed him;

so they will be fugitives among the nations.

Hosea 13:15-16

The Capital of the Northern Empire Will Be Destroyed

13:15 Even though he flourishes like a reed plant, ²² 

a scorching east wind will come,

a wind from the Lord rising up from the desert.

As a result, his spring will dry up; ²³ 

his well will become dry.

That wind ²⁴  will spoil all his delightful foods

in the containers in his storehouse.

13:16 (14:1) ²⁵  Samaria will be held guilty, ²⁶ 

because she rebelled against her God.

They will fall by the sword,

their infants will be dashed to the ground –

their ²⁷  pregnant women will be ripped open.

[6:7]  ¹ tn The text simply has “from man to beast, to creatures, and to birds of the air.” The use of the prepositions עַד…מִן (min...’ad) stresses the extent of the judgment in creation.

[7:4]  ² tn Heb “for seven days yet,” meaning “after [or “in”] seven days.”

[7:4]  ³ tn The Hiphil participle מַמְטִיר (mamtir, “cause to rain”) here expresses the certainty of the act in the imminent future.

[6:15]  ⁴ tn Heb “lest the anger of the Lord your God be kindled against you and destroy you from upon the surface of the ground.” Cf. KJV, ASV “from off the face of the earth.”

[6:1]  ⁵ tn Heb “commandment.” The word מִצְוָה (mitsvah) again is in the singular, serving as a comprehensive term for the whole stipulation section of the book. See note on the word “commandments” in 5:31.

[6:1]  ⁶ tn Heb “where you are going over to possess it” (so NASB); NRSV “that you are about to cross into and occupy.”

[13:1]  ⁷ tn Heb “or a dreamer of dreams” (so KJV, ASV, NASB). The difference between a prophet (נָבִיא, navi’) and one who foretells by dreams (חֹלֵם אוֹ, ’o kholem) was not so much one of office – for both received revelation by dreams (cf. Num 12:6) – as it was of function or emphasis. The prophet was more a proclaimer and interpreter of revelation whereas the one who foretold by dreams was a receiver of revelation. In later times the role of the one who foretold by dreams was abused and thus denigrated as compared to that of the prophet (cf. Jer 23:28).

[13:1]  ⁸ tn The expression אוֹת אוֹ מוֹפֵת (’ot ’o mofet) became a formulaic way of speaking of ways of authenticating prophetic messages or other works of God (cf. Deut 28:46; Isa 20:3). The NT equivalent is the Greek term σημεῖον (shmeion), a sign performed (used frequently in the Gospel of John, cf. 2:11, 18; 20:30-31). They could, however, be counterfeited or (as here) permitted to false prophets by the Lord as a means of testing his people.

[1:6]  ⁹ tn Heb “Then he said”; the referent (the Lord) does not appear in Hebrew, but has been specified in the translation for clarity. Many English versions specify the speaker here (KJV “God”; ASV “Jehovah”; NASB, NIV, NRSV “the Lord”).

[1:6]  ¹⁰ sn The negative particle לאֹ (lo’, “no, not”) and the root רָחַם (rakham, “compassion”) are repeated in 1:6, creating a wordplay between the name Lo-Ruhamah (literally “No-Pity”) and the announcement of divine judgment, “I will no longer have pity on the nation of Israel.”

[1:6]  ¹¹ tn Heb “house”; cf. TEV, NLT “the people of Israel.”

[1:6]  ¹² tn The particle כִּי (ki) probably denotes cause (so NCV, TEV, CEV) or result here (GKC 505 §166.b; BDB 473 s.v. כִּי 3.c).

[1:6]  ¹³ tn The verb נָשָׂא (nasa’, “to take away”) frequently denotes “to forgive” meaning to take away sin (BDB 671 s.v. נָשָׂא 3.c). The construction נָשׂא אֶשָּׂא (naso’ ’esa’, “I will certainly take away,” infinitive absolute + imperfect of the same root) repeats the root נָשָׂא for rhetorical emphasis, stressing the divine resolution not to forgive Israel.

[1:6]  ¹⁴ tn The phrase “their guilt” does not appear in Hebrew, but is supplied in the translation for clarification. The ellipsis of the accusative direct object of נָשׂא אֶשָּׂא (naso’ ’esa’, “I will certainly take away”) is an example of brachyology. The accusative “guilt” must be supplied frequently with נָשַׂא (see BDB 671 s.v. נָשָׂא 3.c; e.g., Num 14:19; Isa 2:9; Ps 99:8). Many recent English versions simplify this to “forgive them” (e.g., NASB, NIV, NCV, NRSV, TEV, NLT).

[9:11]  ¹⁵ tn Heb “their glory” (so NASB); TEV “Israel’s greateness.”

[9:11]  ¹⁶ tn Heb “no childbearing, no pregnancy, no conception.” The preposition מִן (min) prefixed to the three parallel nouns functions in a privative sense, indicating deprivation (BDB 583 s.v. מִן 7).

[9:12]  ¹⁷ tn Heb “I will bereave them from a man”; NRSV “I will bereave them until no one is left.”

[9:13]  ¹⁸ tc The MT is corrupt in 9:13. The BHS editors suggest emending the text to follow the LXX reading. See D. Barthélemy, ed., Preliminary and Interim Report on the Hebrew Old Testament Text Project, 5:250-51.

[9:14]  ¹⁹ tn Heb “breasts that shrivel up dry”; cf. KJV, NAB, NASB, NRSV “dry breasts.”

[9:15]  ²⁰ tn Heb “out of my house” (so NAB, NASB, NIV, NRSV); TEV, NCV, NLT “my land.”

[9:16]  ²¹ tn Or perhaps, following the plant metaphor, “will be blighted” (NIV similar).

[13:15]  ²² tc The MT reads בֵּן אַחִים יַפְרִיא (ben ’akhim yafri’, “he flourishes [as] a son of brothers”), which is awkward syntactically and enigmatic contextually. The Greek, Syriac, and Latin versions reflect a Vorlage of בֵּין אַחִים יַפְרִיד (ben ’akhim yafrid, “he causes division between brothers”). The BHS editors suggest the MT confused the common term אָח (’akh, “brother”) for the rarer term אָחוּ (’akhu, “marsh plant, reed plant” [Job 8:11] and “reed bed” [Gen 41:2, 18; HALOT 31 s.v. אָחוּ]). This is an Egyptian loanword which is also attested in Ugaritic and Old Aramaic. The original text probably read either כְּאָחוּ מַפְרִיא (kÿ’akhu mafri’, “he flourishes like a reed plant”; comparative כְּ, kaf, + noun אָחוּ, “reed” followed by Hiphil participle masculine singular from פָּרַה, parah, “to flourish”) or בֵּין אָחוּ מַפְרִיא (ben ’akhu mafri’, “he flourishes among the reeds”; preposition בֵּין, ben, “between” followed by masculine singular noun אָחוּ “reed” followed by Hiphil participle masculine singular from פָּרַה). The confusion over אָחוּ (“reed plant”) probably led to secondary scribal errors: (1) faulty word-division of אָחוּ מַפְרִיא to אָחוּם יַפְרִיא, and (2) secondary orthographic confusion of י (yod) and ו (vav) between אָחוּם and resultant אָחִים. For discussion, see D. Barthélemy, ed., Preliminary and Interim Report on the Hebrew Old Testament Text Project, 5:268-69. Several English versions retain the MT: “even though he thrives among his brothers” (NIV), “Though he be fruitful among his brethren” (KJV), “No matter how much you prosper more than the other tribes” (CEV), “Ephraim was the most fruitful of all his brothers (NLT). Others adopt one of the two emendations: (1) “though he flourishes among the reeds” (NEB, NASB, NJPS), and (2) “even though he flourishes like weeds” (TEV), “though he may flourish as the reed plant” (RSV).

[13:15]  ²³ tc The MT וְיֵבוֹשׁ (vÿyevosh, “will be ashamed”; vav + Qal imperfect 3rd person masculine singular from בּוֹשׁ, bosh, “to be ashamed”) does not fit the context. The LXX, Syriac, and Vulgate reflect a Vorlage of וְיוֹבִישׁ (vÿyovish, “will dry up”; vav + Hiphil imperfect 3rd person masculine singular from יָבַשׁ, yavash, “to be dry”; HALOT 384 s.v. יבשׁ 1). This fits well with the parallel וְיֶחֱרַב (vÿyekherav, “will become dry”; vav + Qal imperfect 3rd person masculine singular from חָרַב, kharav, “to be dry”). See Isa 42:15; 44:27; Jer 51:36. The variant read by the ancient versions is followed by almost all modern English versions (as well as KJV, ASV).

[13:15]  ²⁴ tn The term “wind” is not repeated in the Hebrew text at this point but is implied; it is supplied in the translation for clarity.

[13:16]  ²⁵ sn Beginning with 13:16, the verse numbers through 14:9 in the English Bible differ by one from the verse numbers in the Hebrew text (BHS), with 13:16 ET = 14:1 HT, 14:1 ET = 14:2 HT, etc., through 14:9 ET = 14:10 HT. Thus ch. 14 in the Hebrew Bible has 10 verses.

[13:16]  ²⁶ tn Or “must bear its guilt” (NIV similar); NLT “must bear the consequences of their guilt”; CEV “will be punished.”

[13:16]  ²⁷ tn Heb “his.” This is a collective singular, as recognized by almost all English versions.