Isaiah 28:1

The Lord Will Judge Samaria

28:1 The splendid crown of Ephraim’s drunkards is doomed, ¹ 

the withering flower, its beautiful splendor, ² 

situated ³  at the head of a rich valley,

the crown of those overcome with wine. ⁴ 

Psalms 73:19-20

73:19 How desolate they become in a mere moment!

Terrifying judgments make their demise complete! ⁵ 

73:20 They are like a dream after one wakes up. ⁶ 

O Lord, when you awake ⁷  you will despise them. ⁸ 

Hosea 6:4

Transitory Faithfulness and Imminent Judgment

6:4 What am I going to do with you, O Ephraim?

What am I going to do with you, O Judah?

For ⁹  your faithfulness is as fleeting as the morning mist; ¹⁰ 

it disappears as quickly as dawn’s dew! ¹¹ 

Hosea 9:10-11

9:10 When I found Israel, it was like finding grapes in the wilderness.

I viewed your ancestors ¹²  like an early fig on a fig tree in its first season.

Then they came to Baal-Peor and they dedicated themselves to shame –

they became as detestable as what they loved.

The Fertility Worshipers Will Become Infertile

9:11 Ephraim will be like a bird;

what they value ¹³  will fly away.

They will not bear children –

they will not enjoy pregnancy –

they will not even conceive! ¹⁴ 

Hosea 9:16

9:16 Ephraim will be struck down ¹⁵  –

their root will be dried up;

they will not yield any fruit.

Even if they do bear children,

I will kill their precious offspring.

Hosea 13:1

Baal Worshipers and Calf Worshipers to be Destroyed

13:1 When Ephraim ¹⁶  spoke, ¹⁷  there was terror; ¹⁸ 

he was exalted ¹⁹  in Israel,

but he became guilty by worshiping Baal and died.

Hosea 13:15

The Capital of the Northern Empire Will Be Destroyed

13:15 Even though he flourishes like a reed plant, ²⁰ 

a scorching east wind will come,

a wind from the Lord rising up from the desert.

As a result, his spring will dry up; ²¹ 

his well will become dry.

That wind ²²  will spoil all his delightful foods

in the containers in his storehouse.

James 1:10-11

1:10 But the rich person’s pride should be in his humiliation, because he will pass away like a wildflower in the meadow. ²³  1:11 For the sun rises with its heat and dries up the meadow; the petal of the flower falls off and its beauty is lost forever. ²⁴  So also the rich person in the midst of his pursuits will wither away.

[28:1]  ¹ tn Heb “Woe [to] the crown [or “wreath”] of the splendor [or “pride”] of the drunkards of Ephraim.” The “crown” is Samaria, the capital city of the northern kingdom (Ephraim). Priests and prophets are included among these drunkards in v. 7.

[28:1]  ² tn Heb “the beauty of his splendor.” In the translation the masculine pronoun (“his”) has been replaced by “its” because the referent (the “crown”) is the city of Samaria.

[28:1]  ³ tn Heb “which [is].”

[28:1]  ⁴ tn Heb “ones overcome with wine.” The words “the crown of” are supplied in the translation for clarification. The syntactical relationship of the final phrase to what precedes is uncertain. הֲלוּמֵי יָיִן (halume yayin, “ones overcome with wine”) seems to correspond to שִׁכֹּרֵי אֶפְרַיִם (shikkore ’efrayim, “drunkards of Ephraim”) in line 1. The translation assumes that the phrase “the splendid crown” is to be understood in the final line as well.

[73:19]  ⁵ tn Heb “they come to an end, they are finished, from terrors.”

[73:20]  ⁶ tn Heb “like a dream from awakening.” They lack any real substance; their prosperity will last for only a brief time.

[73:20]  ⁷ sn When you awake. The psalmist compares God’s inactivity to sleep and the time of God’s judgment to his awakening from sleep.

[73:20]  ⁸ tn Heb “you will despise their form.” The Hebrew term צֶלֶם (tselem, “form; image”) also suggests their short-lived nature. Rather than having real substance, they are like the mere images that populate one’s dreams. Note the similar use of the term in Ps 39:6.

[6:4]  ⁹ tn The vav prefixed to וְחַסְדְּכֶם (vÿkhasdÿkhem, “your faithfulness”) functions in an explanatory sense (“For”).

[6:4]  ¹⁰ tn Heb “your faithfulness [so NCV; NASB “your loyalty”; NIV, NRSV, NLT “your love”] is like a morning cloud” (וְחַסְדְּכֶם כַּעֲנַן־בֹּקֶר, vÿkhasdÿkhem ka’anan-boqer).

[6:4]  ¹¹ tn Heb “the dew departing early” (BDB 1014 s.v. שָׁכַם); cf. NRSV “the dew that goes away early.” The Hiphil participle מַשְׁכִּים (mashkim) means “to depart early” (Gen 19:27; Josh 8:14; Judg 19:9). The idiom means “early morning” (1 Sam 17:16).

[9:10]  ¹² tn Heb “fathers”; a number of more recent English versions use the more general “ancestors” here.

[9:11]  ¹³ tn Heb “their glory” (so NASB); TEV “Israel’s greateness.”

[9:11]  ¹⁴ tn Heb “no childbearing, no pregnancy, no conception.” The preposition מִן (min) prefixed to the three parallel nouns functions in a privative sense, indicating deprivation (BDB 583 s.v. מִן 7).

[9:16]  ¹⁵ tn Or perhaps, following the plant metaphor, “will be blighted” (NIV similar).

[13:1]  ¹⁶ sn In Hosea the name “Ephraim” does not refer to the tribe, but to the region of Mount Ephraim where the royal residence of Samaria was located. It functions as a synecdoche of location (Mount Ephraim) for its inhabitants (the king of Samaria; e.g., 5:13; 8:8, 10).

[13:1]  ¹⁷ tn The rulers of Ephraim (i.e., Samaria) issued many political decisions in the 8th century b.c. which brought “terror” to the other regions of the Northern Kingdom, as well as to Judah: “hearts shook as the trees of the forest shake before the wind” (Isa 7:2; 2 Kgs 16:5).

[13:1]  ¹⁸ tn The noun רְתֵת (rÿtet, “terror, trembling”) appears only here in OT (BDB 958 s.v. רְתֵת; HALOT 1300-1301 s.v. רְתֵת). However, it is attested in 1QH 4:33 where it means “trembling” and is used as a synonym with רַעַד (ra’ad, “quaking”). It also appears in Mishnaic Hebrew, meaning “trembling” (G. Dalman, Aramäisch-neuhebräisches Handwörterbuch, 406, s.v. רעד). This is the meaning reflected in the Greek recensions of Aquila, Symmachus, and Theodotion, as well as Jerome’s Latin Vulgate.

[13:1]  ¹⁹ tc The MT vocalizes the consonantal text as נָשָׂא (nasa’, “he exalted”; Qal perfect 3rd person masculine singular) which is syntactically awkward. The LXX and Syriac reflect a vocalization tradition of נִשָּׂא (nisa’, “he was exalted”; Niphal perfect 3rd person masculine singular). The BHS editors suggest that this revocalization should be adopted, and it has been followed by NAB, NIV, NRSV.

[13:15]  ²⁰ tc The MT reads בֵּן אַחִים יַפְרִיא (ben ’akhim yafri’, “he flourishes [as] a son of brothers”), which is awkward syntactically and enigmatic contextually. The Greek, Syriac, and Latin versions reflect a Vorlage of בֵּין אַחִים יַפְרִיד (ben ’akhim yafrid, “he causes division between brothers”). The BHS editors suggest the MT confused the common term אָח (’akh, “brother”) for the rarer term אָחוּ (’akhu, “marsh plant, reed plant” [Job 8:11] and “reed bed” [Gen 41:2, 18; HALOT 31 s.v. אָחוּ]). This is an Egyptian loanword which is also attested in Ugaritic and Old Aramaic. The original text probably read either כְּאָחוּ מַפְרִיא (kÿ’akhu mafri’, “he flourishes like a reed plant”; comparative כְּ, kaf, + noun אָחוּ, “reed” followed by Hiphil participle masculine singular from פָּרַה, parah, “to flourish”) or בֵּין אָחוּ מַפְרִיא (ben ’akhu mafri’, “he flourishes among the reeds”; preposition בֵּין, ben, “between” followed by masculine singular noun אָחוּ “reed” followed by Hiphil participle masculine singular from פָּרַה). The confusion over אָחוּ (“reed plant”) probably led to secondary scribal errors: (1) faulty word-division of אָחוּ מַפְרִיא to אָחוּם יַפְרִיא, and (2) secondary orthographic confusion of י (yod) and ו (vav) between אָחוּם and resultant אָחִים. For discussion, see D. Barthélemy, ed., Preliminary and Interim Report on the Hebrew Old Testament Text Project, 5:268-69. Several English versions retain the MT: “even though he thrives among his brothers” (NIV), “Though he be fruitful among his brethren” (KJV), “No matter how much you prosper more than the other tribes” (CEV), “Ephraim was the most fruitful of all his brothers (NLT). Others adopt one of the two emendations: (1) “though he flourishes among the reeds” (NEB, NASB, NJPS), and (2) “even though he flourishes like weeds” (TEV), “though he may flourish as the reed plant” (RSV).

[13:15]  ²¹ tc The MT וְיֵבוֹשׁ (vÿyevosh, “will be ashamed”; vav + Qal imperfect 3rd person masculine singular from בּוֹשׁ, bosh, “to be ashamed”) does not fit the context. The LXX, Syriac, and Vulgate reflect a Vorlage of וְיוֹבִישׁ (vÿyovish, “will dry up”; vav + Hiphil imperfect 3rd person masculine singular from יָבַשׁ, yavash, “to be dry”; HALOT 384 s.v. יבשׁ 1). This fits well with the parallel וְיֶחֱרַב (vÿyekherav, “will become dry”; vav + Qal imperfect 3rd person masculine singular from חָרַב, kharav, “to be dry”). See Isa 42:15; 44:27; Jer 51:36. The variant read by the ancient versions is followed by almost all modern English versions (as well as KJV, ASV).

[13:15]  ²² tn The term “wind” is not repeated in the Hebrew text at this point but is implied; it is supplied in the translation for clarity.

[1:10]  ²³ tn Grk “a flower of grass.”

[1:11]  ²⁴ tn Or “perishes,” “is destroyed.”