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Hosea 3:1

Context
An Illustration of God’s Love for Idolatrous Israel

3:1 The Lord said to me, “Go, show love to 1  your wife 2  again, even though she loves 3  another man 4  and continually commits adultery. 5  Likewise, the Lord loves 6  the Israelites 7  although they turn to other gods and love to offer raisin cakes to idols.” 8 

Hosea 5:13

Context

5:13 When Ephraim saw 9  his sickness

and Judah saw his wound,

then Ephraim turned 10  to Assyria,

and begged 11  its great king 12  for help.

But he will not be able to heal you!

He cannot cure your wound! 13 

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[3:1]  1 tn Heb “Go again! Love!” Cf. NAB “Give your love to.”

[3:1]  2 tn Heb “a woman.” The probable referent is Gomer. Some English translations (e.g., NIV, NLT) specify the referent as “your wife.”

[3:1]  3 tc The MT vocalizes אֲהֻבַת (’ahuvat) as a construct form of the Qal passive participle and takes רֵעַ (rea’) as a genitive of agent: “who is loved by רֵעַ.” However, the ancient versions (LXX, Syriac, Vulgate) all vocalize אֲהֻבַת as an absolute form of the Qal active participle, and take רֵעַ as the accusative direct object: “who loves רֵעַ.” The English translations consistently follow the MT. The editors of BHS suggest the revocalization but with some reservation. For discussion of the vocalization, see D. Barthélemy, ed., Preliminary and Interim Report on the Hebrew Old Testament Text Project, 5:230.

[3:1]  4 tn The meaning of the noun רֵעַ (rea’) is debated because it has a broad range of meanings: (1) “friend,” (2) “lover,” (3) “companion,” (4) “neighbor,” and (5) “another” (HALOT 1253-55 s.v. II רֵעַ; BDB 945-46 s.v. II רֵעַ). The Hebrew lexicons favor the nuance “lover; paramour” here (HALOT 1255 s.v. 2; BDB 946 s.v. 1). Most scholars adopt the same approach; however, a few suggest that רֵעַ does not refer to another man, but to her husband (Hosea). Both approaches are reflected in English translations: NASB “a woman who is loved by her husband”; NIV “though she is loved by another”; NAB “a woman beloved of a paramour”; KJV “a woman beloved of her friend”; NJPS “a woman who, while befriended by a companion”; TEV “a woman who is committing adultery with a lover”; CEV “an unfaithful woman who has a lover.”

[3:1]  5 tn Heb “love a woman who is loved of a lover and is an adulteress.”

[3:1]  6 tn Heb “like the love of the Lord.” The genitive after the construct functions as a subjective genitive.

[3:1]  7 tn Heb “sons of Israel” (so NASB); KJV “children of Israel”; NAB “people of Israel.”

[3:1]  8 tn Heb “they are lovers of cakes of raisins.” A number of English translations render this literally (e.g., ASV, NAB, NASB, NRSV).

[5:13]  9 tn Hosea employs three preterites (vayyiqtol forms) in verse 13a-b to describe a past-time situation.

[5:13]  10 tn Heb “went to” (so NAB, NRSV, TEV); CEV “asked help from.”

[5:13]  11 tn Heb “sent to” (so KJV, NIV, NRSV).

[5:13]  12 tc The MT reads מֶלֶךְ יָרֵב (melekh yarev, “a contentious king”). This is translated as a proper name (“king Jareb”) by KJV, ASV, NASB. However, the stative adjective יָרֵב (“contentious”) is somewhat awkward. The words should be redivided as an archaic genitive-construct מַלְכִּי רָב (malki rav, “great king”; cf. NAB, NIV, NRSV, NLT) which preserves the old genitive hireq yod ending. This is the equivalent of the Assyrian royal epithet sarru rabbu (“the great king”). See also the tc note on the same phrase in 10:6.

[5:13]  13 tn Heb “your wound will not depart from you.”



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