Discovery BoxHosea 9:1-8
Context9:1 O Israel, do not rejoice jubilantly 1 like the nations,
for you are unfaithful 2 to your God.
You love to receive a prostitute's wages 3
on all the floors where you thresh your grain.
9:2 Threshing floors and wine vats will not feed the people, 4
and new wine only deceives them. 5
9:3 They will not remain in the Lord’s land.
Ephraim will return to Egypt;
they will eat ritually unclean food in Assyria.
9:4 They will not pour out drink offerings of wine to the Lord;
they will not please him with their sacrifices.
Their sacrifices will be like bread eaten while in mourning;
all those who eat them will make themselves ritually unclean.
For their bread will be only to satisfy their appetite;
it will not come into the temple of the Lord.
9:5 So what will you do on the festival day,
on the festival days of the Lord?
9:6 Look! 6 Even if 7 they flee from the destruction,
Egypt will take hold 8 of them,
and Memphis will bury them.
The weeds will inherit the silver they treasure 9 –
thorn bushes will occupy their homes. 10
9:7 The time of judgment 11 is about to arrive! 12
The time of retribution 13 is imminent! 14
Let Israel know! 15
The prophet is considered a fool 16 –
the inspired man 17 is viewed as a madman 18 –
because of the multitude of your sins
and your intense 19 animosity.
9:8 The prophet 20 is a watchman 21 over Ephraim 22 on behalf of God, 23
yet traps 24 are laid for him along all of his paths; 25
animosity rages against him in the land 26 of his God.
[9:1] 1 tn Heb “do not rejoice unto jubilation”; KJV “Rejoice not…for joy”; NASB “Do not rejoice…with exultation.”
[9:1] 2 tn Heb “you have committed adultery”; NRSV “you have played the whore.”
[9:1] 3 tn Heb “you love the wages of the prostitute” (NIV similar); NAB “loving a harlot’s hire.”
[9:2] 4 tn Heb “them”; the referent (the people) has been specified in the translation for clarity.
[9:2] 5 tn Heb “her” (so KJV, ASV). This is taken as a collective singular (so also most modern English versions).
[9:6] 6 tn The deictic particle הִנֵּה (hinneh, “Behold!”) is used frequently in prophetic announcements, introducing a solemn or important declaration, particularly in threats of judgment (BDB 244 s.v. הִנֵּה b.β). Many modern English versions leave this particle untranslated here.
[9:6] 7 tn The conjunction כִּי (ki) introduces a concessive clause: “Although, when, if, even if” (BDB 473 s.v. כִּי 2.c.β). It has a force approximating “even if” (so NIV, NCV, NRSV, CEV, NLT), but it represents a situation as more likely to occur than אִם (‘im, “if”). The concessive use of כִּי is normally followed by an imperfect, but occasionally a perfect is used, as is the case here (e.g., Mic 7:8; Nah 1:10; Pss 21:12; 119:83).
[9:6] 8 tn The verb קָבַץ (qavats, “to gather together”) should be nuanced “grab hold” in this context (HALOT 1063 s.v. קבץ). This pictures a personified Egypt taking the fugitives prisoner.
[9:6] 9 tn Heb “the treasured things of their silver”; NASB, NIV, TEV, NLT “treasures of silver.”
[9:6] 10 tn Heb “their tents” (so NIV, NRSV); CEV “your tents.”
[9:7] 11 tn Heb “the days of the visitation”; NAB, NASB, NIV, NRSV “the days of punishment.”
[9:7] 12 tn Heb “has come” (בָּאוּ, ba’u). The two perfect tense (suffix-conjugation) verbs בָּאוּ (Qal perfect 3rd person common plural from בּוֹא, bo’, “to come”) repeated in this verse are both examples of the so-called “prophetic perfect”: the perfect, which connotes completed or factual action, is used in reference to future events to emphasize the certainty of the announced event taking place.
[9:7] 13 tn Heb “the days of the retribution”; NIV “of reckoning”; NRSV “of recompense.”
[9:7] 14 tn Heb “has come”; NIV “are at hand”; NLT “is almost here.”
[9:7] 15 tc The Aleppo Codex and Leningrad Codex (the MT
[9:7] 16 tn Or “is distraught”; cf. CEV, NLT “are crazy.”
[9:7] 17 tn Heb “the man of the Spirit”; NAB, NRSV “spirit.”
[9:7] 18 tn Or “is driven to despair.” The term מְשֻׁגָּע (mÿshugga’, Pual participle masculine singular from שָׁגַע, shaga’, “to be mad”) may be understood in two senses: (1) It could be a predicate adjective which is a figure of speech: “to be maddened,” to be driven to despair (Deut 28:34); or (2) it could be a substantive: “a madman,” referring to prophets who attempted to enter into a prophetic state through whipping themselves into a frenzy (1 Sam 21:16; 2 Kgs 9:11; Jer 29:26; see BDB 993 s.v. שָׁגַע). The prophetic context of 9:7 favors the latter option (which is followed by most English versions). Apparently, the general populace viewed these mantics with suspicion and questioned the legitimacy of their claim to be true prophets (e.g., 2 Kgs 9:11; Jer 29:26).
[9:8] 20 tc The Leningrad Codex (the MT
[9:8] 21 tc The syntax of this line is difficult, and the text is questionable. The major options include: (1) Adopt the MT vocalization and BHS line division: צֹפֶה אֶפְרַיִם עִם־אֱלֹהָי נָבִיא (tsofeh ’efrayim ’im-elohay navi’, “The prophet is a watchman over Ephraim with my God [= on behalf of God]”). There are two problems with this: (a) Although BHS places נָבִיא (“prophet”) with this colon, the Aleppo Codex and Leningrad Codex both connect נָבִיא with the next colon (as do KJV, ASV). (b) The phrase עִם־אֱלֹהָי (“with my God”) is difficult to explain. (2) Adopt the MT vocalization and the MT line division: עִם־אֱלֹהָי צֹפֶה אֶפְרַיִם (“Ephraim is a watchman with my God,” cf. NASB). The problem with this, of course, is that Ephraim hardly fits the description of a prophetic watchman. (3) Revocalize the MT and adopt BHS line division: צֹפֶה אֶפְרַיִם עַם אֱלֹהָי נָבִיא (“Ephraim – the people of my God! – lies in ambush for the prophet”) This involves: (a) revocalization of the preposition עִם (’im, “with”) to the noun עַם (’am, “people”), (b) taking עַם־אֱלֹהָי (“people of my God”) in apposition to אֶפְרַיִם (“Ephraim”), and (c) nuancing צֹפֶה as “to lie in wait (=set ambush)” (e.g., Ps 37:32). This is contextually attractive and harmonizes well with the following line: “traps are laid along all of his paths.” However, it has two problems: (a) there is no textual evidence supporting the revocalization of עם as “people” and (b) the unusual nuance “to lie in wait” for צֹפֶה occurs only in Ps 37:32, where it takes the preposition לְ (lamed, i.e., “to lie in wait for the righteous”; HALOT 1044 s.v. צפה 4). (4) Emend אֱלֹהָי (“my God”) to אֹהֶל (’ohel, “tent”), as suggested in the BHS textual apparatus: אֶפְרַיִם עַם־אֹהֶל נָבִיא צֹפֶה (“Ephraim spies on the prophet’s tent”). The verb צָפָה may mean “to spy” (BDB 859 s.v. צָפָה; HALOT 1044 s.v. צפה 3); however, the preposition עִם (’im) does not normally mean “upon” and צָפָה is not used with עִם elsewhere.
[9:8] 22 tn Or “Ephraim is a watchman with my God”; cf. ASV, NASB.
[9:8] 23 tn Heb “with my God” (so ASV, NASB).
[9:8] 24 tn Heb “bird trap of a bird catcher” or “snare of a fowler” (so KJV).
[9:8] 25 tc Or “The prophet is like a trap along all of his paths.” The Aleppo Codex and Leningrad Codex (
[9:8] 26 tn Heb “house.” The term בַּיִת (bayit, “house”) is used as a figure of speech, referring to either (1) the temple or official sanctuaries (so TEV, CEV) or (2) the land of Israel (e.g., Hos 9:15).
