Discovery BoxHosea 11:8
Context11:8 How can I give you up, 1 O Ephraim?
How can I surrender you, O Israel?
How can I treat you like Admah?
How can I make you like Zeboiim?
I have had a change of heart! 2
All my tender compassions are aroused! 3
Isaiah 5:3-4
Context5:3 So now, residents of Jerusalem, 4
people 5 of Judah,
you decide between me and my vineyard!
5:4 What more can I do for my vineyard
beyond what I have already done?
When I waited for it to produce edible grapes,
why did it produce sour ones instead?
Jeremiah 3:19
Context‘Oh what a joy it would be for me to treat you like a son! 7
What a joy it would be for me to give 8 you a pleasant land,
the most beautiful piece of property there is in all the world!’ 9
I thought you would call me, ‘Father’ 10
and would never cease being loyal to me. 11
Jeremiah 5:7
Context“How can I leave you unpunished, Jerusalem? 13
Your people 14 have rejected me
and have worshiped gods that are not gods at all. 15
Even though I supplied all their needs, 16 they were like an unfaithful wife to me. 17
They went flocking 18 to the houses of prostitutes. 19
Jeremiah 5:9
Context5:9 I will surely punish them for doing such things!” says the Lord.
“I will surely bring retribution on such a nation as this!” 20
Jeremiah 5:23
Context5:23 But these people have stubborn and rebellious hearts.
They have turned aside and gone their own way. 21
Jeremiah 9:7
Context9:7 Therefore the Lord who rules over all says, 22
“I will now purify them in the fires of affliction 23 and test them.
The wickedness of my dear people 24 has left me no choice.
What else can I do? 25
Luke 13:7-9
Context13:7 So 26 he said to the worker who tended the vineyard, ‘For 27 three years 28 now, I have come looking for fruit on this fig tree, and each time I inspect it 29 I find none. Cut 30 it down! Why 31 should it continue to deplete 32 the soil?’ 13:8 But the worker 33 answered him, ‘Sir, leave it alone this year too, until I dig around it and put fertilizer 34 on it. 13:9 Then if 35 it bears fruit next year, 36 very well, 37 but if 38 not, you can cut it down.’”
Luke 19:41-42
Context19:41 Now 39 when Jesus 40 approached 41 and saw the city, he wept over it, 19:42 saying, “If you had only known on this day, 42 even you, the things that make for peace! 43 But now they are hidden 44 from your eyes.
[11:8] 1 tn The imperfect verbs in 11:8 function as imperfects of capability. See IBHS 564 §34.1a.
[11:8] 2 tn The phrase נֶהְפַּךְ עָלַי לִבִּי (nehpakh ’alay libbi) is an idiom that can be taken in two ways: (1) emotional sense: to describe a tumult of emotions, not just a clash of ideas, that are afflicting a person (Lam 1:20; HALOT 253 s.v. הפך 1.c) and (2) volitional sense: to describe a decisive change of policy, that is, a reversal of sentiment from amity to hatred (Exod 14:5; Ps 105:25; BDB 245 s.v. הָפַךְ 1; HALOT 253 s.v. 3). The English versions alternate between these two: (1) emotional discomfort and tension over the prospect of destroying Israel: “mine heart is turned within me” (KJV), “my heart recoils within me” (RSV, NRSV), “My heart is turned over within Me” (NASB), “My heart is torn within me” (NLT); and (2) volitional reversal of previous decision to totally destroy Israel: “I have had a change of heart” (NJPS), “my heart is changed within me” (NIV), and “my heart will not let me do it!” (TEV). Both BDB 245 s.v. 1.b and HALOT 253 s.v. 3 suggest that the idiom describes a decisive change of heart (reversal of decision to totally destroy Israel once and for all) rather than emotional turbulence of God shifting back and forth between whether to destroy or spare Israel. This volitional nuance is supported by the modal function of the 1st person common singular imperfects in 11:8 (“I will not carry out my fierce anger…I will not destroy Ephraim…I will not come in wrath”) and by the prophetic announcement of future restoration in 11:10-11. Clearly, a dramatic reversal both in tone and in divine intention occurs between 11:5-11.
[11:8] 3 tn The Niphal of כָּמַר (kamar) means “to grow warm, tender” (BDB 485 s.v. כָּמַר), as its use in a simile with the oven demonstrates (Lam 5:10). It is used several times to describe the arousal of the most tender affection (Gen 43:30; 1 Kgs 3:26; Hos 11:8; BDB 485 s.v. 1; HALOT 482 s.v. כמר 1). Cf. NRSV “my compassion grows warm and tender.”
[5:3] 4 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[5:3] 5 tn Heb “men,” but in a generic sense.
[3:19] 6 tn Heb “I, myself, said.” See note on “I thought that she might come back to me” in 3:7.
[3:19] 7 tn Heb “How I would place you among the sons.” Israel appears to be addressed here contextually as the
[3:19] 8 tn The words “What a joy it would be for me to” are not in the Hebrew text but are implied in the parallel structure.
[3:19] 9 tn Heb “the most beautiful heritage among the nations.”
[3:19] 11 tn Heb “turn back from [following] after me.”
[5:7] 12 tn These words are not in the text, but are supplied in the translation to make clear who is speaking.
[5:7] 13 tn Heb “How can I forgive [or pardon] you.” The pronoun “you” is second feminine singular, referring to the city. See v. 1.
[5:7] 14 tn Heb “your children.”
[5:7] 15 tn Heb “and they have sworn [oaths] by not-gods.”
[5:7] 16 tn Heb “I satisfied them to the full.”
[5:7] 17 tn Heb “they committed adultery.” It is difficult to decide whether literal adultery with other women or spiritual adultery with other gods is meant. The word for adultery is used for both in the book of Jeremiah. For examples of its use for spiritual adultery see 3:8, 9; 9:2. For examples of its use for literal adultery see 7:9; 23:14. The context here could argue for either. The swearing by other gods and the implicit contradiction in their actions in contrast to the expected gratitude for supplying their needs argues for spiritual adultery. However, the reference to prostitution in the next line and the reference to chasing after their neighbor’s wives argues for literal adultery. The translation opts for spiritual adultery because of the contrast implicit in the concessive clause.
[5:7] 18 tn There is a great deal of debate about the meaning of this word. Most of the modern English versions follow the lead of lexicographers who relate this word to a noun meaning “troop” and understand it to mean “they trooped together” (cf. BDB 151 s.v. גָּדַד Hithpo.2 and compare the usage in Mic 5:1 [4:14 HT]). A few of the modern English versions and commentaries follow the reading of the Greek and read a word meaning “they lodged” (reading ִיתְגּוֹרְרוּ [yitggorÿru] from I גּוּר [gur; cf. HALOT 177 s.v. Hithpo. and compare the usage in 1 Kgs 17:20] instead of יִתְגֹּדָדוּ [yitggodadu]). W. L. Holladay (Jeremiah [Hermeneia], 1:180) sees a reference here to the cultic practice of cutting oneself in supplication to pagan gods (cf. BDB 151 s.v. גָּדַד Hithpo.1 and compare the usage in 1 Kgs 18:28). The houses of prostitutes would then be a reference to ritual prostitutes at the pagan shrines. The translation follows BDB and the majority of modern English versions.
[5:7] 19 tn Heb “to a house of a prostitute.”
[5:9] 20 tn Heb “Should I not punish them…? Should I not bring retribution…?” The rhetorical questions have the force of strong declarations.
[5:23] 21 tn The words, “their own way” are not in the text but are implicit and are supplied in the translation for clarity.
[9:7] 22 tn Heb “Yahweh of armies.”
[9:7] 23 tn Heb “I will refine/purify them.” The words “in the fires of affliction” are supplied in the translation to give clarity to the metaphor.
[9:7] 24 tn Heb “daughter of my people.” For the translation given here see 4:11 and the note on the phrase “dear people” there.
[9:7] 25 tc Heb “For how else shall I deal because of the wickedness of the daughter of my people.” The MT does not have the word “wickedness.” The word, however, is read in the Greek version. This is probably a case of a word dropping out because of its similarities to the consonants preceding or following it (i.e., haplography). The word “wickedness” (רַעַת, ra’at) has dropped out before the words “my dear people” (בַּת־עַמִּי, bat-’ammi). The causal nuance which is normal for מִפְּנֵי (mippÿne) does not make sense without some word like this, and the combination of רַעַת מִפְּנֵי (mippÿne ra’at) does occur in Jer 7:12 and one very like it occurs in Jer 26:3.
[13:7] 26 tn Here δέ (de) has been translated as “so” to indicate the man’s response as a result of the lack of figs in the preceding clause.
[13:7] 27 tn Grk “Behold, for.”
[13:7] 28 sn The elapsed time could be six years total since planting, since often a fig was given three years before one even started to look for fruit. The point in any case is that enough time had been given to expect fruit.
[13:7] 29 tn The phrase “each time I inspect it” is not in the Greek text but has been supplied to indicate the customary nature of the man’s search for fruit.
[13:7] 30 tc ‡ Several witnesses (Ì75 A L Θ Ψ 070 Ë13 33 579 892 al lat co) have “therefore” (οὖν, oun) here. This conjunction has the effect of strengthening the logical connection with the preceding statement but also of reducing the rhetorical power and urgency of the imperative. In light of the slightly greater internal probability of adding a conjunction to an otherwise asyndetic sentence, as well as significant external support for the omission (א B D W Ë1 Ï), the shorter reading appears to be more likely as the original wording here. NA27 puts the conjunction in brackets, indicating some doubts as to its authenticity.
[13:7] 31 tn Grk “Why indeed.” Here καί (kai) has not been translated.
[13:7] 32 sn Such fig trees would deplete the soil, robbing it of nutrients needed by other trees and plants.
[13:8] 33 tn Grk “he”; the referent (the worker who tended the vineyard) has been specified in the translation for clarity.
[13:8] 34 tn Grk “toss manure [on it].” This is a reference to manure used as fertilizer.
[13:9] 35 tn This is a third class condition in the Greek text. The conjunction καί (kai, a component of κάν [kan]) has been translated as “then” to indicate the implied sequence of events within the narrative.
[13:9] 36 tn Grk “the coming [season].”
[13:9] 37 tn The phrase “very well” is supplied in the translation to complete the elided idea, but its absence is telling.
[13:9] 38 tn This is a first class condition in the Greek text, showing which of the options is assumed.
[19:41] 39 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[19:41] 41 sn When Jesus approached and saw the city. This is the last travel note in Luke’s account (the so-called Jerusalem journey), as Jesus approached and saw the city before entering it.
[19:42] 42 sn On this day. They had missed the time of Messiah’s coming; see v. 44.
[19:42] 43 tn Grk “the things toward peace.” This expression seems to mean “the things that would ‘lead to,’ ‘bring about,’ or ‘make for’ peace.”
[19:42] 44 sn But now they are hidden from your eyes. This becomes an oracle of doom in the classic OT sense; see Luke 13:31-35; 11:49-51; Jer 9:2; 13:7; 14:7. They are now blind and under judgment (Jer 15:5; Ps 122:6).
