Discovery BoxHosea 4:2
Context4:2 There is only cursing, lying, murder, stealing, and adultery.
They resort to violence and bloodshed. 1
Hosea 4:12
Context4:12 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 2 against their God.
Jeremiah 5:7-8
Context“How can I leave you unpunished, Jerusalem? 4
Your people 5 have rejected me
and have worshiped gods that are not gods at all. 6
Even though I supplied all their needs, 7 they were like an unfaithful wife to me. 8
They went flocking 9 to the houses of prostitutes. 10
5:8 They are like lusty, well-fed 11 stallions.
Each of them lusts after 12 his neighbor’s wife.
Jeremiah 9:2
Context9:2 (9:1) I wish I had a lodging place in the desert
where I could spend some time like a weary traveler. 13
Then I would desert my people
and walk away from them
because they are all unfaithful to God,
a congregation 14 of people that has been disloyal to him. 15
James 4:4
Context4:4 Adulterers, do you not know that friendship with the world means hostility toward God? 16 So whoever decides to be the world’s friend makes himself God’s enemy.
[4:2] 1 tn Heb “they break out and bloodshed touches bloodshed.” The Hebrew term פָּרַץ (parats, “to break out”) refers to violent and wicked actions (BDB 829 s.v. פָּרַץ 7; HALOT 972 s.v. פרץ 6.c). It is used elsewhere in a concrete sense to describe breaking through physical barriers. Here it is used figuratively to describe breaking moral barriers and restraints (cf. TEV “Crimes increase, and there is one murder after another”).
[4:12] 2 tn Heb “adultery.” The adjective “spiritual” is supplied in the translation to clarify that apostasy is meant here.
[5:7] 3 tn These words are not in the text, but are supplied in the translation to make clear who is speaking.
[5:7] 4 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] 5 tn Heb “your children.”
[5:7] 6 tn Heb “and they have sworn [oaths] by not-gods.”
[5:7] 7 tn Heb “I satisfied them to the full.”
[5:7] 8 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] 9 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] 10 tn Heb “to a house of a prostitute.”
[5:8] 11 tn The meanings of these two adjectives are uncertain. The translation of the first adjective is based on assuming that the word is a defectively written participle related to the noun “testicle” (a Hiphil participle מַאֲשִׁכִים [ma’ashikhim] from a verb related to אֶשֶׁךְ [’eshekh, “testicle”]; cf. Lev 21:20) and hence “having testicles” (cf. HALOT 1379 s.v. שָׁכָה) instead of the Masoretic form מַשְׁכִּים (mashkim) from a root שָׁכָה (shakhah), which is otherwise unattested in either verbal or nominal forms. The second adjective is best derived from a verb root meaning “to feed” (a Hophal participle מוּזָנִים [muzanim, the Kethib] from a root זוּן [zun; cf. BDB 266 s.v. זוּן] for which there is the cognate noun מָזוֹן [mazon; cf. 2 Chr 11:23]). This is more likely than the derivation from a root יָזַן ([yazan]reading מְיֻזָּנִים [mÿyuzzanim], a Pual participle with the Qere) which is otherwise unattested in verbal or nominal forms and whose meaning is dependent only on a supposed Arabic cognate (cf. HALOT 387 s.v. יָזַן).
[5:8] 12 tn Heb “neighs after.”
[9:2] 13 tn Heb “I wish I had in the desert a lodging place [inn, or place to spend the night] for travelers.”
[9:2] 14 tn Or “bunch,” but this loses the irony; the word is used for the solemn assemblies at the religious feasts.
[9:2] 15 tn Heb “they are all adulterers, a congregation of unfaithful people.” However, spiritual adultery is, of course, meant, not literal adultery. So the literal translation would be misleading.
