Hosea 10:7

10:7 Samaria and its king will be carried off ¹ 

like a twig ²  on the surface of the waters.

Hosea 10:15

10:15 So will it happen to you, O Bethel, ³ 

because of your great wickedness!

When that day dawns, ⁴ 

the king of Israel will be destroyed. ⁵ 

Hosea 3:4

3:4 For the Israelites ⁶  must live many days without a king or prince, without sacrifice or sacred fertility pillar, without ephod or idols.

Hosea 11:5

11:5 They will return to Egypt! ⁷ 

Assyria will rule over them ⁸ 

because they refuse to repent! ⁹ 

Hosea 13:11

13:11 I granted ¹⁰  you a king in my anger,

and I will take him away in my wrath!

Genesis 49:10

49:10 The scepter will not depart from Judah,

nor the ruler’s staff from between his feet, ¹¹ 

until he comes to whom it belongs; ¹² 

the nations will obey him. ¹³ 

Micah 4:9

4:9 Jerusalem, why are you ¹⁴  now shouting so loudly? ¹⁵ 

Has your king disappeared? ¹⁶ 

Has your wise leader ¹⁷  been destroyed?

Is this why ¹⁸  pain grips ¹⁹  you as if you were a woman in labor?

John 19:15

19:15 Then they ²⁰  shouted out, “Away with him! Away with him! ²¹  Crucify ²²  him!” Pilate asked, ²³  “Shall I crucify your king?” The high priests replied, “We have no king except Caesar!”

[10:7]  ¹ tn The term נִדְמֶה (nidmeh, Niphal participle feminine singular) is derived from II דָמָה (damah; so BDB 198 s.v. דָמָה; HALOT 225 s.v. III דמה): “be cut off, cease to exist, be destroyed.” The Niphal form נִדְמֶה (“will be destroyed”) is paralleled by the Niphal וְנִשְׁמְדוּ (vÿnishmÿdu, “will be destroyed”) in 10:8. Several English versions nuance the literal wording for the sake of the idiom: “will float away like a twig on the surface of the waters” (NIV), “Like a twig in a stream…will be swept away” (CEV), “will be carried off like a chip of wood on an ocean wave” (NLT).

[10:7]  ² tn The noun II קֶצֶף (qetsef) is a hapax legomenon (a term that occurs only once). Historically, it has been understood in two different ways: (1) “foam” (Vulgate, Aquila, Symmachus) and (2) “snapped-off twig” (LXX, Theodotion, Syriac Peshitta). Both interpretations make sense in the light of the simile. The latter has more support because of the related verb קָצַץ (qatsats, “to cut off, chop off”) used in reference to wood (BDB 893 s.v. קָצַץ; HALOT 1125 s.v. קצץ) and the related feminine noun קְצָפָה (qÿtsafah, “stump; splinter” of fig-tree; BDB 893 s.v. קְצָפָה; HALOT 1125 s.v. קְצָפָה). English versions differ along these lines: (1) “foam” (KJV, NAB, NJPS) and (2) “chip” (NRSV, TEV, NCV, NLT), “stick” (NASB), “twig” (NIV, CEV).

[10:15]  ³ map For location see Map4 G4; Map5 C1; Map6 E3; Map7 D1; Map8 G3.

[10:15]  ⁴ tn Heb “when the dawn is cut off” or “when the day ceases.” Cf. NLT “When the day of judgment dawns.”

[10:15]  ⁵ tn The root דָמָה (damah, “to be cut off, cease to exist, be destroyed”; BDB 198 s.v. דָמָה; 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 3rd person masculine singular) appears in the second colon. This striking repetition creates a dramatic wordplay which, 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.”

[3:4]  ⁶ tn Heb “sons of Israel” (so NASB); KJV “children of Israel”; NAB “people of Israel” (likewise in the following verse).

[11:5]  ⁷ tc Or “Will they not return to Egypt?” (so NIV). Following the LXX and BHS, the MT לֹא (lo’, “not”) should probably be read as לוֹ (lo, “to him”) and connected to the end of 11:4 rather than the beginning of 11:5. The textual confusion between לֹא and לוֹ probably reflects an unintentional scribal error due to a mistake in hearing (cf., e.g., Kethib/Qere in Ps 100:3).

[11:5]  ⁸ tn Heb “Assyria, he will be his [Israel’s] king” (NASB similar).

[11:5]  ⁹ tn Heb “return” (so KJV, ASV, NASB, NRSV). The root שׁוּב (shuv, “to turn, return”) appears at the beginning and ending of this verse, creating an inclusio. This repetition produces an ironic wordplay: because Israel refuses to “return” to God or “turn” from its sin, it will “return” to Egypt. The punishment fits the crime.

[13:11]  ¹⁰ tn The prefix-conjugation verb אֶתֶּן (’eten, “I gave”) refers to past-time action, specifying a definite past event (the enthronement of Saul); therefore, this should be classified as a preterite. While imperfects are occasionally used in reference to past-time events, they depict repeated action in the past. See IBHS 502-4 §31.2 and 510-14 §31.6.

[49:10]  ¹¹ tn Or perhaps “from his descendants,” taking the expression “from between his feet” as a euphemism referring to the genitals. In this case the phrase refers by metonymy to those who come forth from his genitals, i.e., his descendants.

[49:10]  ¹² tn The Hebrew form שִׁילֹה (shiloh) is a major interpretive problem. There are at least four major options (with many variations and less likely alternatives): (1) Some prefer to leave the text as it is, reading “Shiloh” and understanding it as the place where the ark rested for a while in the time of the Judges. (2) By repointing the text others arrive at the translation “until the [or “his”] ruler comes,” a reference to a Davidic ruler or the Messiah. (3) Another possibility that does not require emendation of the consonantal text, but only repointing, is “until tribute is brought to him” (so NEB, JPS, NRSV), which has the advantage of providing good parallelism with the following line, “the nations will obey him.” (4) The interpretation followed in the present translation, “to whom it [belongs]” (so RSV, NIV, REB), is based on the ancient versions. Again, this would refer to the Davidic dynasty or, ultimately, to the Messiah.

[49:10]  ¹³ tn “and to him [will be] the obedience of the nations.” For discussion of this verse see J. Blenkinsopp, “The Oracle of Judah and the Messianic Entry,” JBL 80 (1961): 55-64; and E. M. Good, “The ‘Blessing’ on Judah,” JBL 82 (1963): 427-32.

[4:9]  ¹⁴ tn The Hebrew form is feminine singular, indicating that Jerusalem, personified as a young woman, is now addressed (see v. 10). In v. 8 the tower/fortress was addressed with masculine forms, so there is clearly a shift in addressee here. “Jerusalem” has been supplied in the translation at the beginning of v. 9 to make this shift apparent.

[4:9]  ¹⁵ tn Heb “Now why are you shouting [with] a shout.”

[4:9]  ¹⁶ tn Heb “Is there no king over you?”

[4:9]  ¹⁷ tn Traditionally, “counselor” (cf. KJV, NAB, NASB, NIV, NRSV). This refers to the king mentioned in the previous line; the title points to the king’s roles as chief strategist and policy maker, both of which required extraordinary wisdom.

[4:9]  ¹⁸ tn Heb “that.” The Hebrew particle כִּי (ki) is used here in a resultative sense; for this use see R. J. Williams, Hebrew Syntax, 73, §450.

[4:9]  ¹⁹ tn Heb “grabs hold of, seizes.”

[19:15]  ²⁰ tn Grk “Then these.”

[19:15]  ²¹ tn The words “with him” (twice) are not in the Greek text. Direct objects were often omitted in Greek when clear from the context.

[19:15]  ²² sn See the note on Crucify in 19:6.

[19:15]  ²³ tn Grk “Pilate said to them.” The words “to them” are not translated because it is clear in English who Pilate is addressing.