Hosea 4:12

4:12 They consult their wooden idols,

and their diviner’s staff answers with an oracle.

The wind of prostitution blows them astray;

they commit spiritual adultery ¹  against their God.

Isaiah 1:3

1:3 An ox recognizes its owner,

a donkey recognizes where its owner puts its food; ² 

but Israel does not recognize me, ³ 

my people do not understand.”

Isaiah 3:12

3:12 Oppressors treat my ⁴  people cruelly;

creditors rule over them. ⁵ 

My people’s leaders mislead them;

they give you confusing directions. ⁶ 

Isaiah 5:13

5:13 Therefore my ⁷  people will be deported ⁸ 

because of their lack of understanding.

Their ⁹  leaders will have nothing to eat, ¹⁰ 

their ¹¹  masses will have nothing to drink. ¹² 

Jeremiah 4:22

4:22 The Lord answered, ¹³ 

“This will happen ¹⁴  because my people are foolish.

They do not know me.

They are like children who have no sense. ¹⁵ 

They have no understanding.

They are skilled at doing evil.

They do not know how to do good.”

Jeremiah 8:7

8:7 Even the stork knows

when it is time to move on. ¹⁶ 

The turtledove, swallow, and crane ¹⁷ 

recognize ¹⁸  the normal times for their migration.

But my people pay no attention

to ¹⁹  what I, the Lord, require of them. ²⁰ 

[4:12]  ¹ tn Heb “adultery.” The adjective “spiritual” is supplied in the translation to clarify that apostasy is meant here.

[1:3]  ² tn Heb “and the donkey the feeding trough of its owner.” The verb in the first line does double duty in the parallelism.

[1:3]  ³ tn Although both verbs have no object, the parallelism suggests that Israel fails to recognize the Lord as the one who provides for their needs. In both clauses, the placement of “Israel” and “my people” at the head of the clause focuses the reader’s attention on the rebellious nation (C. van der Merwe, J. Naudé, J. Kroeze, A Biblical Hebrew Reference Grammar, 346-47).

[3:12]  ⁴ sn This may refer to the prophet or to the Lord.

[3:12]  ⁵ tc The Hebrew text appears to read literally, “My people, his oppressors, he deals severely, and women rule over them.” The correct text and precise meaning of the verse are debated. The translation above assumes (1) an emendation of נֹגְשָׂיו (nogÿsayv, “his oppressors”) to נֹגְשִׂים (nogÿshim, “oppressors”) by moving the mem (ם) on the following form to the end of the word and dropping the vav (ו) as virtually dittographic; (2) an emendation of מְעוֹלֵל (mÿ’olel, a singular participle that does not agree with the preceding plural subject) to עֹלְלוּ (’olÿlu), a third plural Poel perfect from עָלַל (’alal, “deal severely”; note that the following form begins with a vav [ו]; the text may be haplographic or misdivided); and (3) an emendation (with support from the LXX) of נָשִׁים (nashim, “women”) to נֹשִׁים (noshim, “creditors”; a participle from נָשַׁא, nasa’). Another option is to emend מְעוֹלֵל to עוֹלְלִים (’olÿlim, “children”) and read, “My people’s oppressors are children; women rule over them.” In this case the point is the same as in v. 4; the leadership void left by the judgment will be filled by those incompetent to lead the community – children and women. (The text reflects the ancient Israelite patriarchal mindset.)

[3:12]  ⁶ tn Heb “and the way of your paths they confuse.” The verb בָּלַע (bala’, “confuse”; HALOT 135 s.v. I בלע) is a homonym of the more common בָּלַע (“swallow”; see HALOT 134 s.v. בלע).

[5:13]  ⁷ sn It is not certain if the prophet or the Lord is speaking at this point.

[5:13]  ⁸ tn The suffixed (perfect) form of the verb is used; in this way the coming event is described for rhetorical effect as occurring or as already completed.

[5:13]  ⁹ tn The third masculine singular suffix refers back to “my people.”

[5:13]  ¹⁰ tn Heb “Their glory will be men of hunger.” כָּבוֹד (kavod, “glory”) is in opposition to הָמוֹן (hamon, “masses”) and refers here to the rich and prominent members of the nation. Some prefer to repoint מְתֵי (mÿtey, “men of”) as מִתֵי (mitey, “dead ones of”).

[5:13]  ¹¹ tn The third masculine singular suffix refers back to “my people.”

[5:13]  ¹² tn Heb “and their masses will be parched [by] thirst.”

[4:22]  ¹³ tn These words are not in the text but are supplied in the translation to show clearly the shift in speaker. Jeremiah has been speaking; now the Lord answers, giving the reason for the devastation Jeremiah foresees.

[4:22]  ¹⁴ tn Heb “For….” This gives the explanation for the destruction envisaged in 4:20 to which Jeremiah responds in 4:19, 21.

[4:22]  ¹⁵ tn Heb “They are senseless children.”

[8:7]  ¹⁶ tn Heb “its appointed time.” The translation is contextually motivated to avoid lack of clarity.

[8:7]  ¹⁷ tn There is debate in the commentaries and lexicons about the identification of some of these birds, particularly regarding the identification of the “swallow” which is more likely the “swift” and the “crane” which some identify with the “thrush.” For a discussion see the Bible encyclopedias and the UBS handbook Fauna and Flora of the Bible. The identity of the individual birds makes little difference to the point being made and “swallow” is more easily identifiable to the average reader than the “swift.”

[8:7]  ¹⁸ tn Heb “keep.” Ironically birds, which do not think, obey the laws of nature, but Israel does not obey the laws of God.

[8:7]  ¹⁹ tn Heb “do not know.” But here as elsewhere the word “know” is more than an intellectual matter. It is intended here to summarize both “know” and “follow” (Heb “observe”) in the preceding lines.

[8:7]  ²⁰ tn Heb “the ordinance/requirement of the Lord.”