Discovery BoxHosea 5:13-14
Context5:13 When Ephraim saw 1 his sickness
and Judah saw his wound,
then Ephraim turned 2 to Assyria,
and begged 3 its great king 4 for help.
But he will not be able to heal you!
He cannot cure your wound! 5
5:14 I will be like a lion to Ephraim,
like a young lion to the house of Judah.
I myself will tear them to pieces,
then I will carry them off, and no one will be able to rescue them!
Hosea 13:7-8
Context13:7 So 6 I will pounce on them like a lion; 7
like a leopard I will lurk by the path.
13:8 I will attack them like a bear robbed of her cubs –
I will rip open their chests.
I will devour them there like a lion –
like a wild animal would tear them apart.
Psalms 50:22
Context50:22 Carefully consider this, you who reject God! 8
Otherwise I will rip you to shreds 9
and no one will be able to rescue you.
Proverbs 11:21
Context11:21 Be assured that 10 the evil person will certainly be punished, 11
but the descendants of the righteous 12 will not suffer unjust judgment. 13
Micah 5:8
Context5:8 Those survivors from Jacob will live among the nations,
in the midst of many peoples.
They will be like a lion among the animals of the forest,
like a young lion among the flocks of sheep,
which attacks when it passes through;
[5:13] 1 tn Hosea employs three preterites (vayyiqtol forms) in verse 13a-b to describe a past-time situation.
[5:13] 2 tn Heb “went to” (so NAB, NRSV, TEV); CEV “asked help from.”
[5:13] 3 tn Heb “sent to” (so KJV, NIV, NRSV).
[5:13] 4 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] 5 tn Heb “your wound will not depart from you.”
[13:7] 6 tn The vav consecutive + preterite form וָאֱהִי (va’ehi) introduces a consequential or result clause; cf. NAB “Therefore”; NCV “That is why.”
[13:7] 7 tn Heb “So I will be like a lion to them” (so NASB); NIV “I will come upon them like a lion.”
[50:22] 8 tn Heb “[you who] forget God.” “Forgetting God” here means forgetting about his commandments and not respecting his moral authority.
[50:22] 9 sn Elsewhere in the psalms this verb is used (within a metaphorical framework) of a lion tearing its prey (see Pss 7:2; 17:12; 22:13).
[11:21] 10 tn The expression “hand to hand” refers the custom of striking hands to confirm an agreement (M. Anbar, “Proverbes 11:21; 16:15; יד ליד, «sur le champ»,” Bib 53 [1972]: 537-38). Tg. Prov 11:21 interprets it differently: “he who lifts up his hand against his neighbor will not go unpunished.”
[11:21] 11 tn Heb “will not be free.” The verb נָקָה (naqah) means “to be clean; to be empty.” In the Niphal it means “to be free of guilt; to be clean; to be innocent,” and therefore “to be exempt from punishment” (BDB 667 s.v. Niph). The phrase “will not go unpunished” (cf. NAB, NASB, NIV, NRSV) is an example of tapeinosis (a negative statement that emphasizes the positive opposite statement): “will certainly be punished” (cf. TEV, CEV, NLT).
[11:21] 12 tn Heb “the seed of the righteous.” This is an idiom that describes a class of people who share the nature of righteousness (e.g., Isa 1:4; 65:23). The word “seed” (hypocatastasis) means “offspring.” Some take it literally, as if it meant that the children of the righteous will escape judgment (Saadia, a Jewish scholar who lived
[11:21] 13 tn Heb “will be delivered” (so NASB). The phrase “from unjust judgment” does not appear in the Hebrew but is implied by the idiom.
[5:8] 14 tn The words “its prey” are supplied in the translation for clarification.
