Daniel 9 - Hosea 2

New English Translation

Footnotes

1. Daniel 9:1 sn The identity of this Darius is a major problem in correlating the biblical material with the extra-biblical records of this period. Most modern scholars treat the reference as a mistaken allusion to Darius Hystaspes (ca. 522-486 b.c.). Others have maintained instead that this name is a reference to the Persian governor Gubaru. Still others understand the reference to be to the Persian king Cyrus (cf. 6:28, where the ו (vav) may be understood as vav explicativum, meaning “even”). Under either of these latter two interpretations, the first year of Darius would have been ca. 538 b.c. Daniel would have been approximately eighty-two years old at this time.
2. Daniel 9:1 tc The LXX reads “Xerxes.” This is the reading used by some English versions (e.g., NIV, NCV, TEV, CEV). Most other English versions retain the Hebrew name “Ahasuerus.”
3. Daniel 9:1 tc The present translation follows the MT in reading a Hophal (i.e., passive). Theodotion, the Syriac, and the Vulgate all presuppose the Hiphil (i.e., active). Even though this is the only occurrence of the Hophal of this verb in the Bible, there is no need to emend the vocalization to the Hiphil.
4. Daniel 9:1 tn Heb “was made king over the kingdom of the Chaldeans.”
5. Daniel 9:2 tc This phrase, repeated from v. 1, is absent in Theodotion.
6. Daniel 9:2 tn Heb “books” or “scrolls.” The word “sacred” has been added to clarify that it refers to the Scriptures.
7. Daniel 9:2 sn The tetragrammaton (the four Hebrew letters that constitute the divine Name, YHWH) appears 8 times in this chapter and nowhere else in the book of Daniel.
8. Daniel 9:3 tn Heb “face.”
9. Daniel 9:3 tn The Hebrew phrase translated “Lord God” here is אֲדֹנָי הָאֱלֹהִים (ʾadonay haʾelohim).
10. Daniel 9:3 sn When lamenting, ancient Israelites would fast, wear sackcloth, and put ashes on their heads to show their sorrow and contrition.
11. Daniel 9:4 tn The Hebrew term translated “Lord” here and in vv. 7, 9, 15, 16, and 19 is אֲדֹנָי (ʾadonay).
12. Daniel 9:4 tn Heb “who keeps the covenant and the loyal love.” The expression is a hendiadys.
13. Daniel 9:6 tn Heb “in your name.” Another option is to translate: “as your representatives.”
14. Daniel 9:6 tn Heb “our fathers” (also in vv. 8, 16). The Hebrew term translated “father” can refer to more distant relationships such as grandfathers or ancestors.
15. Daniel 9:6 tn Heb “people.”
16. Daniel 9:7 tn Heb “to you (belongs) righteousness.”
17. Daniel 9:7 tn Heb “and to us (belongs) shame of face like this day.”
18. Daniel 9:7 tn Heb “men.”
19. Daniel 9:8 tn Heb “to us (belongs) shame of face.”
20. Daniel 9:9 tn Heb “to the Lord our God (belong) compassion and forgiveness.”
21. Daniel 9:10 tn Heb “paid attention to the voice of,” which is an idiomatic expression for obedience (cf. NASB “nor have we obeyed the voice of”).
22. Daniel 9:10 tn Heb “to walk in.”
23. Daniel 9:10 tc The LXX and Vulgate have the singular.
24. Daniel 9:11 tn Or “transgressed.” The Hebrew verb has the primary sense of crossing a boundary, in this case, God’s law.
25. Daniel 9:11 tn Heb “by not paying attention to your voice.”
26. Daniel 9:11 tn Heb “the curse and the oath that is written.” The term “curse” refers here to the judgments threatened in the Mosaic law (see Deut 28) for rebellion. The expression “the curse and the oath” is probably a hendiadys (cf. Num 5:21; Neh 10:29) referring to the fact that the covenant with its threatened judgments was ratified by solemn oath and made legally binding upon the covenant community.
27. Daniel 9:11 tn Heb “him.”
28. Daniel 9:12 tn Heb “he has fulfilled his word(s), which he spoke.”
29. Daniel 9:12 tn Heb “our judges.”
30. Daniel 9:12 tn Heb “who judged.”
31. Daniel 9:13 tn Heb “we have not pacified the face of.”
32. Daniel 9:13 tn Or “by gaining insight.”
33. Daniel 9:13 tn Heb “by your truth.” The Hebrew term does not refer here to abstract truth, however, but to the reliable moral guidance found in the covenant law (see vv 10-11).
34. Daniel 9:14 tn Or “righteous.”
35. Daniel 9:14 tn Heb “in all his deeds that he has done.”
36. Daniel 9:14 tn Heb “we have not listened to his voice.”
37. Daniel 9:15 tn Heb “with a powerful hand.”
38. Daniel 9:16 tn Or “righteousness.”
39. Daniel 9:16 tn Heb “your anger and your rage.” The synonyms are joined here to emphasize the degree of God’s anger. This is best expressed in English by making one of the terms adjectival (cf. NLT “your furious anger”; CEV “terribly angry”).
40. Daniel 9:17 tn Heb “hear.” Here the verb refers to hearing favorably, accepting the prayer and responding positively.
41. Daniel 9:17 tn Heb “let your face shine.” This idiom pictures God smiling in favor. See Pss 31:16; 67:1; 80:3, 7, 19.
42. Daniel 9:17 tn Heb “for the sake of my Lord.” Theodotion has “for your sake.” Cf. v. 19.
43. Daniel 9:18 tn Heb “turn your ear.”
44. Daniel 9:18 tn Heb “desolations.” The term refers here to the ruined condition of Judah’s towns.
45. Daniel 9:18 tn Heb “over which your name is called.” Cf. v. 19. This expression implies that God is the owner of his city, Jerusalem. Note the use of the idiom in 2 Sam 12:28; Isa 4:1; Amos 9:12.
46. Daniel 9:18 tn Heb “praying our supplications before you.”
47. Daniel 9:19 tn Heb “for your name is called over your city and your people.” See the note on this expression in v. 18.
48. Daniel 9:20 tn Heb “the holy mountain of my God.”
49. Daniel 9:21 tn Heb “speaking in prayer.”
50. Daniel 9:21 tn Heb “in the beginning.”
51. Daniel 9:21 tn The Hebrew expression בִּיעָף מֻעָף (muʿaf biʿaf) is very difficult. The issue is whether the verb derives from עוּף (ʿuf, “to fly”) or from יָעַף (yaʿaf, “to be weary”). Many ancient versions and modern commentators take the first of these possibilities and understand the reference to be to the swift flight of the angel Gabriel in his coming to Daniel. The words more likely refer to the extreme weariness, not of the angel, but of Daniel (cf. 7:28; 8:27; 10:8-9, 16-17; also NASB).
52. Daniel 9:22 tn Heb “he instructed and spoke with me.” The expression is a verbal hendiadys.
53. Daniel 9:23 tn Or “a precious treasure”; KJV “greatly beloved”; NASB, NIV “highly esteemed.”
54. Daniel 9:23 tn This sentence is perhaps a compound hendiadys (“give serious consideration to the revelatory vision”).
55. Daniel 9:24 tn Heb “sevens.” Elsewhere the term is used of a literal week (a period of seven days); cf. Gen 29:27-28; Exod 34:22; Lev 12:5; Num 28:26; Deut 16:9-10; 2 Chr 8:13; Jer 5:24; Dan 10:2-3. Gabriel unfolds the future as if it were a calendar of successive weeks. Most understand the reference here as seventy “sevens” of years, or a total of 490 years.
56. Daniel 9:24 tc Or “to finish.” The present translation reads the Qere (from the root תָּמַם, tamam) with many witnesses. The Kethib has “to seal up” (from the root הָתַם, hatam), a confusion with a reference later in the verse to sealing up the vision.
57. Daniel 9:24 tc The present translation reads the Qere (singular), rather than the Kethib (plural).
58. Daniel 9:24 tn The Hebrew phrase לְכַלֵּא (l^ekhalleʾ) is apparently an alternative (metaplastic) spelling of the root כָּלָה (kalah, “to complete, finish”), rather than a form of כָּלָא (kalaʾ, “to shut up, restrain”), as has sometimes been supposed.
59. Daniel 9:24 tn Or “everlasting.”
60. Daniel 9:24 sn The act of sealing in the OT is a sign of authentication (cf. 1 Kgs 21:8 and Jer 32:10, 11, 44).
61. Daniel 9:24 tn Heb “vision and prophecy.” The expression is a hendiadys.
62. Daniel 9:24 tn Or “the most holy place” (NASB, NLT); or “a most holy one”; or “the most holy one,” though the expression is used of places or objects elsewhere, not people.
63. Daniel 9:25 tn Or “decree” (NASB, NIV); or “word” (NAB, NRSV).
64. Daniel 9:25 tn The word “arrives” is added in the translation for clarification.
65. Daniel 9:25 tn Heb “sevens” (also later in this line and in v. 26).sn The accents in the MT indicate disjunction at this point, which would make it difficult, if not impossible, to identify the “anointed one/prince” of this verse as messianic. The reference in v. 26 to the sixty-two weeks as a unit favors the MT accentuation, not the traditional translation. If one follows the MT accentuation, one may translate “From the going forth of the message to restore and rebuild Jerusalem until an anointed one, a prince arrives, there will be a period of seven weeks. During a period of sixty-two weeks it will again be built, with plaza and moat, but in distressful times.” The present translation follows a traditional reading of the passage that deviates from the MT accentuation.
66. Daniel 9:25 tn Heb “it will return and be built.” The expression is a verbal hendiadys.
67. Daniel 9:26 sn The expression have nothing is difficult. Presumably it refers to an absence of support or assistance for the anointed one at the time of his “cutting off.” The KJV rendering “but not for himself,” apparently suggesting a vicarious death, cannot be defended.
68. Daniel 9:26 tc Some witnesses (e.g., the Syriac) understand a passive verb and the preposition עִם (ʿim, “with) rather than the noun עַם (ʿam, “people”), thus reading “the city and the sanctuary will be destroyed with the coming prince.”
69. Daniel 9:26 tn The words “will come speedily” are not in the Hebrew text but have been added in the translation for clarity.
70. Daniel 9:26 sn Flood here is a metaphor for sudden destruction.
71. Daniel 9:27 tn Heb “one seven” (also later in this line).
72. Daniel 9:27 tn The referent of the Hebrew word כְּנַף (k^enaf, “wing”) is unclear here. The LXX and Theodotion have “the temple.” Some English versions (e.g., NAB, NIV) take this to mean “a wing of the temple,” but this is not clear.
73. Daniel 9:27 tn The Hebrew text does not have this verb, but it has been supplied in the translation for clarity.
74. Daniel 10:1 sn This chapter begins the final unit in the book of Daniel, consisting of chapters 10-12. The traditional chapter divisions to some extent obscure the relationship of these chapters.
75. Daniel 10:1 tc The LXX has “first.” sn Cyrus’ third year would have been ca. 536 b.c. Daniel would have been approximately eighty-four years old at this time.
76. Daniel 10:1 tn The meaning of the Hebrew word צָבָא (tsavaʾ) is uncertain in this context. The word most often refers to an army or warfare. It may also mean “hard service,” and many commentators take that to be the sense here (i.e., “the service was great”). The present translation assumes the reference to be to the spiritual conflicts described, for example, in 10:16-11:1.
77. Daniel 10:2 tn Heb “three weeks of days.” The inclusion of “days” here and in v. 3 is perhaps intended to call attention to the fact that these weeks are very different in nature from those of chap. 9, which are “weeks of years.”
78. Daniel 10:3 tn Heb “mouth.”
79. Daniel 10:3 sn Anointing oneself with oil (usually olive oil) was a common OT practice due to the severity of the Middle Eastern sun (cf. Ps 121:6). It was also associated with rejoicing (e.g., Prov 27:9) and was therefore usually not practiced during a period of mourning.
80. Daniel 10:4 sn The first month would be the month of Nisan, during which Passover was observed.
81. Daniel 10:4 tn The Hebrew text has חִדָּקֶל (hiddaqel). “Tigris” appears here in the LXX, since it is the Greek name for this river. Elsewhere in the OT “the great river” refers to the Euphrates (e.g., Gen 15:18; Josh 1:4), leading some interpreters to think that a mistake is involved in using the expression to refer to the Tigris. But it is doubtful that the expression had such a fixed and limited usage. The Syriac, however, does render the word here by “Euphrates” (Syr. perat) in keeping with biblical usage elsewhere.
82. Daniel 10:5 tn Heb “I lifted up my eyes.”
83. Daniel 10:5 tn Heb “one.” The Hebrew numerical adjective is used here like an English indefinite article.
84. Daniel 10:5 sn The identity of the messenger is not specifically disclosed. Presumably he is an unnamed angel. Some interpreters identify him as Gabriel, but there is no adequate reason for doing so.
85. Daniel 10:5 tn The Hebrew word בַּדִּים (baddim) is a plural of extension. See GKC 396-97 §124.a, b, c and Joüon 2:500 §136.c.
86. Daniel 10:5 tn The location of this place and even the exact form of the Hebrew name אוּפָז (ʾufaz) are uncertain. Apparently it was a source for pure gold. (See Jer 10:9.) The Hebrew word פָּז (paz, “refined gold” or “pure gold”) is more common in the OT than אוּפָז, and some scholars emend the text of Dan 10:5 to read this word. Cf. also “Ophir” (1 Kgs 9:28; Isa 13:12; Job 22:24; 28:16).
87. Daniel 10:6 tn The Hebrew word translated “yellow jasper” is תַּרשִׁישׁ (tarshish); it appears to be a semiprecious stone, but its exact identity is somewhat uncertain. It may be the yellow jasper, although this is conjectural (cf. NAB, NIV “chrysolite”; NASB, NRSV “beryl”).
88. Daniel 10:6 tn Heb “torches of fire.”
89. Daniel 10:6 tn Heb “The sound of his words” (cf. v. 9).
90. Daniel 10:7 tn Heb “the vision.”
91. Daniel 10:7 tn Heb “great trembling fell on them.”
92. Daniel 10:8 tn Heb “did not remain in.”
93. Daniel 10:8 tn Heb “was changed upon me for ruin.”
94. Daniel 10:8 tn Heb “strength.”
95. Daniel 10:9 tc Heb “I heard the sound of his words.” These words are absent in the LXX and the Syriac.
96. Daniel 10:9 tn Heb “as I listened to the sound of his words.”
97. Daniel 10:10 tn Heb “Behold.”
98. Daniel 10:10 tc Theodotion lacks “and the palms of my hands.”tn Heb “on my knees and the palms of my hands.”
99. Daniel 10:11 tn Or “a treasured person”; KJV “a man greatly beloved”; NASB “man of high esteem.”
100. Daniel 10:11 tn The Hebrew participle is often used, as here, to refer to the imminent future.
101. Daniel 10:11 tn Heb “stand upon your standing.”
102. Daniel 10:11 tn Heb “spoke this word.”
103. Daniel 10:12 tn Heb “gave your heart.”
104. Daniel 10:13 tn Heb “and behold.”
105. Daniel 10:13 tc The Greek version of Theodotion reads “I left him [i.e., Michael] there,” and this is followed by a number of English translations (cf. NAB, NRSV, NLT).
106. Daniel 10:14 tn Heb “days.”
107. Daniel 10:15 tn Heb “speaking to me according to these words.”
108. Daniel 10:15 tn Heb “I placed my face toward.”
109. Daniel 10:16 tn Heb “Behold.”
110. Daniel 10:16 tc So most Hebrew mss; one Hebrew ms along with the Dead Sea Scrolls and LXX read: “something that looked like a man’s hand.”
111. Daniel 10:16 tn Heb “my lord,” here a title of polite address (cf. v. 19).
112. Daniel 10:17 tn Heb “How is the servant of this my lord able to speak with this my lord?”
113. Daniel 10:17 tn Heb “does not stand.”
114. Daniel 10:18 tn Heb “He added and touched me.” The construction is a verbal hendiadys.
115. Daniel 10:19 tn Heb “treasured man.”
116. Daniel 10:19 tn Heb “my lord may speak.”
117. Daniel 10:20 sn The question is rhetorical, intended to encourage reflection on Daniel’s part.
118. Daniel 10:21 tn Heb “a book of truth.” Several English versions treat this as a title of some sort (cf. NIV, NCV, TEV, CEV, NLT), although the NAB’s rendering, “the truthful book,” regards “truth” as an attributive adjective, as does the present translation.
119. Daniel 10:21 tn The word “princes” is supplied for clarity.
120. Daniel 10:21 tn The pronoun is plural in Hebrew, suggesting that Michael is the angelic prince of Daniel and his people.
121. Daniel 11:1 sn The antecedent of the pronoun “I” is the angel, not Daniel. The traditional chapter division at this point, and the presence of a chronological note in the verse similar to ones used elsewhere in the book to position Daniel’s activities in relation to imperial affairs, sometimes lead to confusion on this matter.
122. Daniel 11:2 sn Perhaps these three more kings are Cambyses (ca. 530-522 b.c.), Pseudo-Smerdis (ca. 522 b.c.), and Darius I Hystaspes (ca. 522-486 b.c.).
123. Daniel 11:2 sn This fourth king is Xerxes I (ca. 486-465 b.c.).
124. Daniel 11:2 tn Heb “rich with great riches.”
125. Daniel 11:2 tn Or “All [of it] will arouse the kingdom of Greece.” The text is difficult. The text is traditionally taken to have the fourth king as the subject of the verb, making the relationship between הַכֹּל (hakkol, “all, the whole, everyone, everything”) and the kingdom of Greece difficult. Presumably “everyone” is the direct object, but the “kingdom” has the direct object marker אֶת (ʾet). This is very unlikely to be the preposition אֶת (ʾet, “with”) because the verb עוּר (ʿur, “to arouse”) uses the preposition עַל (ʿal) to mean “stir up against.” Nevertheless the meaning “against” is typically supplied or assumed from context. An alternative is to take הַכֹּל as the subject, meaning “all of it,” that is the power and wealth, will arouse [the interest] of the kingdom of Greece. This makes sense of the articular use of הַכֹּל, the parsing of the verb, and the direct object indicator, and also fits the context where in the next verse the Greek king rises up.
126. Daniel 11:3 sn The powerful king mentioned here is Alexander the Great (ca. 336-323 b.c.).
127. Daniel 11:4 tn Heb “and when he stands.”
128. Daniel 11:4 tn Or “the heavens.” The Hebrew term שָׁמַיִם (shamayim) may be translated “heavens” or “sky” depending on the context.
129. Daniel 11:5 sn The king of the south is Ptolemy I Soter (ca. 323-285 b.c.). The following reference to one of his subordinates apparently has in view Seleucus I Nicator (ca. 311-280 b.c.). Throughout the remainder of chap. 11 the expressions “king of the south” and “king of the north” repeatedly occur. It is clear, however, that these terms are being used generically to describe the Ptolemaic king (i.e., “of the south”) or the Seleucid king (i.e., “of the north”) who happens to be in power at any particular time. The specific identity of these kings can be established more or less successfully by a comparison of this chapter with the available extra-biblical records that discuss the history of the intertestamental period. In the following notes the generally accepted identifications are briefly mentioned.
130. Daniel 11:5 tn Heb “princes.”
131. Daniel 11:5 tn Heb “and he”; the referent (the subordinate prince mentioned in the previous clause) has been specified in the translation for clarity.
132. Daniel 11:5 tn Heb “be strong against.”
133. Daniel 11:5 tn Heb “greater than his kingdom.”
134. Daniel 11:6 sn Here they refers to Ptolemy II Philadelphus (ca. 285-246 b.c.) and Antiochus II Theos (ca. 262-246 b.c.).
135. Daniel 11:6 sn The daughter refers to Berenice, who was given in marriage to Antiochus II Theos.
136. Daniel 11:6 tn Heb “the strength of the arm.”
137. Daniel 11:6 tn Heb “stand,” as also in vv. 7, 8, 11, 13.
138. Daniel 11:6 tn Heb “and his arm.” Some understand this to refer to the descendants of the king of the north.
139. Daniel 11:6 tc The present translation reads יַלְדָּה (yaldah, “her child”) rather than the MT יֹלְדָהּ (yol^edah, “the one who begot her”). Cf. Theodotion, the Syriac, and the Vulgate.
140. Daniel 11:6 sn Antiochus II eventually divorced Berenice and remarried his former wife Laodice, who then poisoned her husband, had Berenice put to death, and installed her own son, Seleucus II Callinicus (ca. 246-227 b.c.), as the Seleucid king.
141. Daniel 11:7 sn The reference is to the king of Egypt.
142. Daniel 11:7 tn Heb “the stock of her roots.”sn The reference to one from her family line is probably to Berenice’s brother, Ptolemy III Euergetes (ca. 246-221 b.c.).
143. Daniel 11:7 tn Heb “will deal with them and prevail.”
144. Daniel 11:8 tn The Hebrew preposition מִן (min) is used here with the verb עָמַד (ʿamad, “to stand”). It probably has a sense of separation (“stand away from”), although it may also be understood in an adversative sense (“stand against”).
145. Daniel 11:9 tn Heb “he”; the referent (the king of the north) has been specified in the translation for clarity.
146. Daniel 11:10 sn The sons of Seleucus II Callinicus were Seleucus III Ceraunus (ca. 227-223 b.c.) and Antiochus III the Great (ca. 223-187 b.c.).
147. Daniel 11:10 tn Heb “his”; the referent (the enemy of the king of the north) has been specified in the translation for clarity.
148. Daniel 11:10 tn Heb “and he will certainly come and overflow and cross over and return and be aroused unto a fortress.” The translation has attempted to simplify the syntax of this difficult sequence.
149. Daniel 11:11 sn This king of the south refers to Ptolemy IV Philopator (ca. 221-204 b.c.).
150. Daniel 11:12 tn Heb “his heart will be lifted up.” The referent (the king of the south) has been specified in the translation for clarity.
151. Daniel 11:12 tn Heb “cause to fall.”
152. Daniel 11:12 tn Heb “of myriads.”
153. Daniel 11:14 tn Heb “stand against.”
154. Daniel 11:14 sn This was Ptolemy V Epiphanes (ca. 203-181 b.c.).
155. Daniel 11:14 tn Heb “sons of violence.” “Son(s)” is sometimes used idiomatically in Hebrew to indicate that someone is characterized by a certain quality. So the expression “sons of violence” means that these individuals will be characterized by violent deeds.
156. Daniel 11:14 tn Heb “to cause to stand.”
157. Daniel 11:15 sn This well-fortified city is apparently Sidon. Its capture from the Ptolemies by Antiochus the Great was a strategic victory for the Seleucid kingdom.
158. Daniel 11:15 tn Or “choice troops” (BDB 104 s.v. מִבְחָר), or “elite troops” (HALOT 542 s.v. מִבְחָר).
159. Daniel 11:16 tn Heb “hand.”
160. Daniel 11:17 tn Heb “and he will set his face” (cf. vv. 18, 19).
161. Daniel 11:17 tc The present translation reads מֵישָׁרִים (mesharim, “alliances”) for the MT וִישָׁרִים (viysharim, “uprightness”).
162. Daniel 11:17 tn Heb “him”; the referent (the king of the south) has been specified in the translation for clarity.
163. Daniel 11:17 tn Heb “the daughter of the women.”sn The daughter refers to Cleopatra, the daughter of Antiochus, who was given in marriage to Ptolemy V.
164. Daniel 11:18 tn Heb “his face,” as also in v. 19.
165. Daniel 11:18 sn The commander is probably the Roman commander, Lucius Cornelius Scipio.
166. Daniel 11:18 tn The Hebrew here is difficult in that the negative בִּלְתִּי (bilti, “not”) is used in an unusual way. The sense is not entirely clear.
167. Daniel 11:18 tn Heb “his shameful conduct he will return to him.”
168. Daniel 11:20 tn Heb “on his place.”
169. Daniel 11:20 sn The one who will send out an exactor of tribute was Seleucus IV Philopator (ca. 187-176 b.c.).
170. Daniel 11:20 sn Perhaps this exactor of tribute was Heliodorus (cf. 2 Macc 3).
171. Daniel 11:20 tn Heb “broken” or “shattered.”
172. Daniel 11:21 sn This despicable person to whom the royal honor has not been rightfully conferred is Antiochus IV Epiphanes (ca. 175-164 b.c.).
173. Daniel 11:22 tn Heb “arms.”
174. Daniel 11:22 tc The present translation reads הִשָּׁטֹף (hishatof), Niphal infinitive absolute of שָׁטַף (shataf, “to overflow”), for the MT הַשֶּׁטֶף (hashetef, “flood”).
175. Daniel 11:22 tn The words “in defeat” are added in the translation for clarification.
176. Daniel 11:22 tn Heb “a prince of the covenant.”
177. Daniel 11:22 tn Heb “broken” or “shattered.”
178. Daniel 11:23 tn The preposition מִן (min) is probably temporal here (so BDB 583 s.v. 7.c; cf. KJV, NAB, NASB, NIV, NRSV), although it could also be understood here as indicating means (so J. Goldingay, Daniel [WBC], 279, n. 23a; cf. TEV, NLT).
179. Daniel 11:23 tn Heb “nation.”
180. Daniel 11:24 tn Heb “and unto a time.”
181. Daniel 11:25 tn Heb “heart.”
182. Daniel 11:25 sn This king of the south was Ptolemy Philometer (ca. 181-145 b.c.).
183. Daniel 11:26 tc The present translation reads יִשָׁטֵף (yishatef, passive) rather than the MT יִשְׁטוֹף (yishtof, active).
184. Daniel 11:27 tn Heb “heart,” as also in v. 28.
185. Daniel 11:27 tn Heb “speak.”
186. Daniel 11:28 tn Heb “he”; the referent (the king of the north) has been specified in the translation for clarity.
187. Daniel 11:30 sn The name Kittim has various designations in extra-biblical literature. It can refer to a location on the island of Cyprus, or more generally to the island itself, or it can be an inclusive term to refer to parts of the Mediterranean world that lay west of the Middle East (e.g., Rome). For ships of Kittim the Greek OT (LXX) has “Romans,” an interpretation followed by a few English versions (e.g., TEV). A number of times in the Dead Sea Scrolls the word is used in reference to the Romans. Other English versions are more generic: “[ships] of the western coastlands” (NIV, NLT); “from the west” (NCV, CEV).
188. Daniel 11:30 sn This is apparently a reference to the Roman forces, led by Gaius Popilius Laenas, which confronted Antiochus when he came to Egypt and demanded that he withdraw or face the wrath of Rome. Antiochus wisely withdrew from Egypt, albeit in a state of bitter frustration.
189. Daniel 11:30 tn Heb “show regard for.”
190. Daniel 11:31 tn Heb “arms.”
191. Daniel 11:31 tn Heb “the sanctuary, the fortress.”
192. Daniel 11:31 tn Heb “will give.”
193. Daniel 11:32 tn Or “corrupt.”
194. Daniel 11:32 tn Heb “acted wickedly toward.”
195. Daniel 11:32 tn Heb “know.” The term “know” sometimes means “to recognize.” In relational contexts it can have the connotation “recognize the authority of, be loyal to,” as it does here.
196. Daniel 11:32 sn This is an allusion to the Maccabean revolt, which struggled to bring about Jewish independence in the second century b.c.
197. Daniel 11:33 tn Heb “the many.”
198. Daniel 11:33 tn Heb “stumble.”
199. Daniel 11:33 tn Or “by burning.”
200. Daniel 11:33 tn Heb “days.”
201. Daniel 11:36 sn The identity of this king is problematic. If vv. 36-45 continue the description of Antiochus Epiphanes, the account must be viewed as erroneous, since the details do not match what is known of Antiochus’ latter days. Most modern scholars take this view, concluding that this section was written just shortly before the death of Antiochus and that the writer erred on several key points as he tried to predict what would follow the events of his own day. Conservative scholars, however, usually understand the reference to shift at this point to an eschatological figure, viz., the Antichrist. The chronological gap that this would presuppose to be in the narrative is not necessarily a problem, since by all accounts there are many chronological gaps throughout the chapter, as the historical figures intended by such expressions as “king of the north” and “king of the south” repeatedly shift.
202. Daniel 11:36 tn The words “the time of” are added in the translation for clarification.
203. Daniel 11:36 tn Heb “has been done.” The Hebrew verb used here is the perfect of certitude, emphasizing the certainty of fulfillment.
204. Daniel 11:37 tn Heb “consider.”
205. Daniel 11:37 tn Heb “[the one] desired by women.” The referent has been specified in the translation for clarity.
206. Daniel 11:39 tn Heb “act against.”
207. Daniel 11:39 tn Heb “with.”
208. Daniel 11:39 tn Or perhaps “for a reward.”
209. Daniel 11:40 tn Heb “engage in thrusting.”
210. Daniel 11:40 tn The referent of the pronoun is most likely the king of the south, in which case the text describes the king of the north countering the attack of the king of the south.
211. Daniel 11:40 tn Heb “many ships.”
212. Daniel 11:40 tn This most likely refers to the king of the north who, in response to the aggression of the king of the south, launches an invasion of the southern regions.
213. Daniel 11:40 tn Heb “and will overflow and pass over.”
214. Daniel 11:41 sn The beautiful land is a cryptic reference to the land of Israel.
215. Daniel 11:41 tn This can be understood as “many people” (cf. NRSV) or “many countries” (cf. NASB, NIV, NLT).
216. Daniel 11:41 tn Heb “be delivered from his hand.”
217. Daniel 11:42 tn Heb “hand.”
218. Daniel 11:43 tn Or “Nubians” (NIV, NCV); Heb “Cushites.”
219. Daniel 11:43 tn Heb “Libyans and Cushites [will be] at his footsteps.”
220. Daniel 11:45 sn Presumably seas refers to the Mediterranean Sea and the Dead Sea.
221. Daniel 12:1 tn Heb “stands over the sons of your people.”
222. Daniel 12:1 tn Heb “will stand up.”
223. Daniel 12:1 tn Or “from the beginning of a nation.”
224. Daniel 12:1 tn The words “whose names are” are added in the translation for stylistic reasons and for clarification.
225. Daniel 12:2 sn This verse is the only undisputed reference to a literal resurrection found in the Hebrew Bible.
226. Daniel 12:4 tn Or “will run back and forth”; KJV “shall run to and fro”; NIV “will go here and there”; CEV “will go everywhere.”sn Many will dash about is probably an allusion to Amos 8:12.
227. Daniel 12:5 tn Heb “one to this edge of the river and one to that edge of the river.”
228. Daniel 12:7 tn Or “to the heavens.” The Hebrew term שָׁמַיִם (shamayim) may be translated “heavens” or “sky” depending on the context.
229. Daniel 12:7 tc The present translation reads יַד־נֹפֵץ (yad nofets, “hand of one who shatters”) rather than the MT נַפֵּץ־יַד (nappets yad, “to shatter the hand”).
230. Daniel 12:8 tn Heb “my lord,” a title of polite address.
231. Daniel 12:11 tn Heb “to give.”
232. Daniel 12:13 tn The words “your way” are not in the Hebrew text but are implied.
233. Daniel 12:13 tc The LXX lacks “until the end.”
234. Daniel 12:13 tn The word “receive” is added in the translation for clarification.
235. Daniel 12:13 sn The deuterocanonical writings known as the Story of Susanna and Bel and the Dragon appear respectively as chapters 13 and 14 of the book of Daniel in the Greek version of this book. Although these writings are not part of the Hebrew/Aramaic text of Daniel, they were popular among certain early communities who valued traditions about the life of Daniel.
236. Hosea 1:1 tc The textual problems in Hosea are virtually unparalleled in the OT. The Masoretic Text (MT), represented by the Leningrad Codex (c. a.d. 1008), which served as the basis for both BHK and BHS, and the Aleppo Codex (c. a.d. 952), by all accounts have a multitude of scribal errors. Many medieval Masoretic mss preserve textual variants that differ from the Leningrad and Aleppo Codices. The Qumran materials (4QXII^c,d,g) contain numerous textual variants that differ from the MT; unfortunately, these texts are quite fragmentary (frequently in the very place that an important textual problem appears). The textual tradition and translation quality of the LXX and the early Greek recensions (Aquila, Symmachus, Theodotion) is mixed; in some places they are inferior to the MT but in other places they preserve a better reading. The textual apparatus of BHK and BHS contains many proposed emendations based on the ancient versions (Greek, Syriac, Latin, Aramaic) that often appear to be superior readings than what is preserved in the MT. In numerous cases, the MT readings are so difficult morphologically, syntactically, and contextually that conservative conjectural emendations are necessary to make sense of the text. Most major English versions (e.g., KJV, ASV, RSV, NEB, NAB, NASB, NIV, TEV, NKJV, NJPS, NJB, NRSV, REB, NCV, CEV, NLT) adopt (either occasionally or frequently) textual variants reflected in the versions and occasionally adopt conservative conjectural emendations proposed in BHK and/or BHS. However, many of the textual problems in Hosea are so difficult that the English versions frequently are split among themselves. With this in mind, the present translation of Hosea must necessarily be viewed as only preliminary. Further work on the text and translation of Hosea is needed, not only in terms of the NET Bible but in Hosea studies in general. The text of Hosea should be better clarified when the Hebrew Old Testament Text Project completes work on the book of Hosea. For further study of textual problems in Hosea, see D. Barthélemy, ed., Preliminary and Interim Report on the Hebrew Old Testament Text Project, 5:228-71.
237. Hosea 1:1 tn Heb “in the days of” (again later in this verse). Cf. NASB “during the days of”; NIV “during the reigns of”; NLT “during the years when.”
238. Hosea 1:1 sn Joash is a variation of the name Jehoash. Some English versions use “Jehoash” here (e.g., NIV, NCV, TEV, NLT).
239. Hosea 1:2 tn The construct noun תְּחִלַּת (t^ekhillat, “beginning of”) displays a wider use of the construct state here, preceding a perfect verb דִּבֶּר (dibber, “he spoke”; Piel perfect third person masculine singular) rather than a genitive noun. This is an unusual temporal construction (GKC 422 §130.d). It may be rendered, “When he (= the Lord) began to speak” (cf. ASV, NASB, NIV, NRSV, TEV, and most other modern English versions, all of which are similar). This time-determinative was not correctly understood by the LXX or by the KJV “The beginning of the word of the Lord.”
240. Hosea 1:2 tn The preposition בְּ (bet) on בְּהוֹשֵׁעַ (b^ehosheaʿ) functions instrumentally (BDB 89 s.v. בְּ III.2.b): “by, with, through Hosea,” rather than directionally: “to Hosea.” This use encompasses the entire prophetic revelation through Hosea to Israel.
241. Hosea 1:2 tn Heb “the Lord.” This is redundant in English, so the pronoun has been used in the translation (cf. TEV, NLT).
242. Hosea 1:2 tn Heb “to Hosea.” The proper name is replaced by the pronoun here to avoid redundancy in English (cf. NIV, NCV, NLT).
243. Hosea 1:2 tn Heb “Go, take for yourself” (so NRSV; NASB, NIV “to yourself”). In conjunction with the following phrase this means “marry.”
244. Hosea 1:2 tn Heb “a wife/woman of harlotries.” The noun זְנוּנִים (z^enunim) means “fornication” (HALOT 275-76 s.v. זְנוּנִים). The term does not refer to mere adultery (cf. NIV; also NCV, TEV, CEV “unfaithful”), which is expressed by the root נַאַף (naʾaf, “adultery”; HALOT 658 s.v. נאף). The plural noun זְנוּנִים (z^enunim, literally, “harlotries”) is an example of the plural of character or plural of repeated behavior. The phrase “wife of harlotries” (אֵשֶׁת זְנוּנִים, ʾeshet z^enunim) probably refers to a woman who is a prostitute, possibly a temple prostitute serving at a Baal temple.
245. Hosea 1:2 tn Heb “and children of harlotries.” However, TEV takes the phrase to mean the children will behave like their mother: “your children will be just like her.”
246. Hosea 1:2 tn Heb “the land.” The term “the land” is frequently used as a synecdoche of container (the land of Israel) for the contained (the people of Israel).
247. Hosea 1:2 tn Heb “prostitution.” The adjective “spiritual” is supplied in the translation to clarify that apostasy is meant here. The construction זָנֹה תִזְנֶה (zanoh tizneh, infinitive absolute + imperfect of the same root) repeats the root זָנַה (zanah, “commit harlotry or fornication; be unfaithful”) for rhetorical emphasis. Israel was guilty of gross spiritual prostitution by apostatizing from Yahweh. The verb זָנַה is used 1) concretely, of a spouse being unfaithful in a marriage relationship (HALOT 275 s.v. זנה 1), and 2) figuratively, of being unfaithful in a relationship with God by prostituting oneself with other gods and worshiping idols (Exod 34:15; Lev 17:7; 20:5, 6; Deut 31:16; Judg 8:27, 33; 21:17; 1 Chr 5:25; Ezek 6:9; 20:30; 23:30; Hos 4:15; Ps 106:39; see HALOT 275 s.v. 2).
248. Hosea 1:2 tn Heb “from after.”
249. Hosea 1:3 tn Heb “so he went and took” (וַיֵּלֶךְ וַיִּקַּח, vayyelekh vayyiqqakh; so NAB, NRSV).
250. Hosea 1:4 tn Heb “to him.” The referent (Hosea) has been specified in the translation for clarity.
251. Hosea 1:4 tn Heb “house” (so NAB, NRSV); cf. NCV “family,” and CEV “descendants.”
252. Hosea 1:4 tn The plural form of דָּם (dam, “blood”) refers to “bloodshed” (BDB 196 s.v. דָּם 2.f). This is an example of a plural of abnormal condition (GKC 400 §124.n). The plural is used to represent natural objects that are found in an unnatural or abnormal condition. The plural is used because the natural object is normally found as a whole or in one unit, but in the abnormal condition the object is found in many parts. Normally, blood is contained as a whole within the body. However, when a brutal murder occurs, blood is shed and literally spilled all over the place (cf. NIV “the massacre”; TEV, CEV, NLT “the murders”).
253. Hosea 1:4 tn Heb “I will take note of the bloodshed of Jezreel against the house of Jehu.”
254. Hosea 1:4 tn Heb “the kingdom of the house of Israel” (so NAB, NASB, NRSV). This has been simplified in the translation for stylistic reasons.
255. Hosea 1:4 sn The proper name יִזְרְעֶאל (yizr^eʿeʾl, “Jezreel”) sounds like יִשְׂרָאֵל (yisraʾel, “Israel”). This phonetic wordplay associates the sin at Jezreel with the judgment on Israel, stressing poetic justice.
256. Hosea 1:5 tn Heb “In that day” (so NIV; NAB, NRSV “On that day”).
257. Hosea 1:5 tn Heb “I will break the bow” (so NAB, NRSV). The phrase “break the bow” (וְשַׁבָרְתִּי אֶת־קֶשֶׁת, v^eshavarti ʾet qeshet) is figurative. The term קֶשֶׁת (qeshet, “bow”) frequently refers to the warrior’s weapon (2 Sam 22:35; Ps 18:35; Job 20:24; Hos 2:20; Zech 9:10; 10:4). The reference to the warrior’s bow is a synecdoche of specific (bow) for general (military weaponry or power; see HALOT 1155 s.v. קֶשֶׁת 3). The noun קֶשֶׁת is used figuratively for “power” several times (e.g., Gen 49:24; 1 Sam 2:4; Jer 49:35; Job 29:20; Ps 37:15; BDB 906 s.v. 1.e).
258. Hosea 1:6 tn Heb “Then he said”; the referent (the Lord) does not appear in Hebrew but has been specified in the translation for clarity. Many English versions specify the speaker here (KJV “God”; ASV “Jehovah”; NASB, NIV, NRSV “the Lord”).
259. Hosea 1:6 sn The negative particle לֹא (loʾ, “no, not”) and the root רָחַם (rakham, “compassion”) are repeated in 1:6, creating a wordplay between the name Lo-Ruhamah (literally “No-Pity”) and the announcement of divine judgment, “I will no longer have pity on the nation of Israel.”
260. Hosea 1:6 tn Heb “house”; cf. TEV, NLT “the people of Israel.”
261. Hosea 1:6 tn The particle כִּי (ki) probably denotes cause (so NCV, TEV, CEV) or result here (GKC 505 §166.b; BDB 473 s.v. כִּי 3.c).
262. Hosea 1:6 tn The verb נָשָׂא (nasaʾ, “to take away”) frequently denotes “to forgive,” meaning to take away sin (BDB 671 s.v. נָשָׂא 3.c). The construction נָשׂא אֶשָּׂא (nasoʾ ʾesaʾ, “I will certainly take away,” infinitive absolute + imperfect of the same root) repeats the root נָשָׂא for rhetorical emphasis, stressing the divine resolution not to forgive Israel.
263. Hosea 1:6 tn The phrase “their guilt” does not appear in Hebrew but is supplied in the translation for clarification. The ellipsis of the accusative direct object of נָשׂא אֶשָּׂא (nasoʾ ʾesaʾ, “I will certainly take away”) is an example of brachyology (abbreviation by word omission). The accusative “guilt” must be supplied frequently with נָשַׂא (see BDB 671 s.v. נָשָׂא 3.c; e.g., Num 14:19; Isa 2:9; Ps 99:8). Many recent English versions simplify this to “forgive them” (e.g., NASB, NIV, NCV, NRSV, TEV, NLT).
264. Hosea 1:7 tn Heb “house”; cf. NCV, TEV, NLT “the people of Judah.”
265. Hosea 1:7 tn The word order in this line is rhetorical, emphasizing the divine decision to withhold pity from Israel but to bestow it on Judah. The accusative direct object, which is introduced by a disjunctive vav (to denote contrast), appears before the verb: וְאֶת־בֵּית יְהוּדָה אֲרַחֵם (v^eʾet bet y^ehudah ʾarakhem, “but upon the house of Judah I will show pity”).
266. Hosea 1:7 tn Heb “by war” (so NAB, NRSV, TEV); cf. KJV, NASB, and NIV “(“by”) battle.”
267. Hosea 1:7 sn These military weapons are examples of the metonymy of adjunct (the specific weapons named) for subject (warfare).
268. Hosea 1:8 tn The preterite וַתִּגְמֹל (vattigmol, literally, “and she weaned”) functions in a synchronic sense with the following preterite וַתַּהַר (vattahar, literally, “and she conceived”) and may be treated in translation as a dependent temporal clause: “When she had weaned…she conceived” (cf. KJV, ASV, NASB, NRSV). Other English versions render this as sequential with “After” (NAB, NIV, TEV, NLT).
269. Hosea 1:9 tn Heb “Then he said”; the referent (the Lord) has been specified in the translation for clarity. As in v. 6, many English versions specify the speaker here.
270. Hosea 1:9 tn The independent personal pronoun אַתֶּם (’attem, “you”) is a plural form, referring to the people of Israel as a whole. To make this clear TEV translates this as third person: “the people of Israel are not my people” (cf. CEV, NLT).
271. Hosea 1:9 tn The pronominal suffix on the preposition לָכֶם (lakhem, “your”) is a plural form, referring to the people of Israel as a whole.
272. Hosea 1:9 tc The MT reads לֹא־אֶהְיֶה לָכֶם (loʾ ʾehyeh lakhem, “I will not be yours”). The editors of BHS suggest emending the text to לֹא־אֱלֹהֵיכֶם (loʾ ʾelohekhem, “I will not be your God”). The emendation creates a tighter parallel with the preceding אַתֶּם לֹא עַמִּי (ʾattem loʾ ʿammi, “you are not my people”). Because of a lack of external evidence, however, the reading of the MT should be retained.tn Heb “I am not yours.” The divine name “God” is supplied in the translation for clarity even though the reading of the MT is followed (see previous tc note). Almost all English versions (including KJV, ASV, NASB) supply “God” here.sn This is an allusion to Yahweh’s promise to Moses אֶהְיֶה עִמָּךְ (ʾehyeh ʿimmakh, “I will be with you”; Exod 3:12, 14). In effect, it is a negation of Exod 3:12, 14 and a cancellation of Israel’s status as vassal of Yahweh in the conditional Mosaic covenant.
273. Hosea 1:10 sn Beginning with 1:10, the verse numbers through 2:23 in the English Bible differ by two from the verse numbers in the Hebrew text (BHS), with 1:10 ET = 2:1 HT, 1:11 ET = 2:2 HT, 2:1 ET = 2:3 HT, etc., through 2:23 ET = 2:25 HT. Beginning with 3:1 the verse numbers in the English Bible and the Hebrew Bible are again the same.
274. Hosea 1:10 tn The vav prefixed to וְהָיָה (v^ehayah) functions in an adversative sense: “however” (see R. J. Williams, Hebrew Syntax, 71, §432).
275. Hosea 1:10 tn Heb “sons” (so NASB); cf. KJV and ASV “the children,” and NAB and NIV “the Israelites.”
276. Hosea 1:10 tn Heb “in the place” (בִּמְקוֹם, bimqom). BDB 880 s.v. מָקוֹם 7.b suggests that בִּמְקוֹם (preposition בְּ, bet, + noun מָקוֹם, maqom) is an idiom carrying a concessive sense: “instead of” (e.g., Isa 33:21; Hos 2:1). However, HALOT suggests that it functions in a locative sense: “in the same place” (HALOT 626 s.v. מָקוֹם 2b; e.g., 1 Kgs 21:19; Isa 33:21; Hos 2:1).
277. Hosea 1:10 tn The subject of the predicate nominative, as well as the copulative verb, “You are…,” are supplied in the translation for stylistic reasons.
278. Hosea 1:10 tn Heb “sons” (so KJV, NASB, NIV).
279. Hosea 1:11 tn Heb “sons” (twice in this verse, so NASB); cf. KJV, ASV “children,” and NIV, NRSV, TEV “people.”
280. Hosea 1:11 tn Heb “head” (so KJV, NAB, NRSV).
281. Hosea 1:11 tn Alternatively, “gain possession of the land” (cf. NRSV) or “rise up from the land” (cf. NIV). This clause may be understood in two ways: (1) Israel will gain ascendancy over the land or conquer the land (e.g., Exod 1:10; cf. NAB “come up from other lands”) or (2) Israel will be “planted” in the land (Hos 2:22, 23; cf. NLT “will…plant his people”).
282. Hosea 1:11 tn Or “For” (so NASB); cf. NCV “because,” and TEV “Yes.”
283. Hosea 2:1 tn Heb “Say to….” The imperative אִמְרוּ (ʾim^eru, Qal imperative masculine plural) functions rhetorically, where one verbal form (imperative) substitutes for another (indicative). The imperative is used as a rhetorical device to emphasize the certainty of a future action.
284. Hosea 2:1 sn The suffixes on the nouns אֲחֵיכֶם (ʾakhekhem, “your brother”) and אֲחוֹתֵיכֶם (ʾakhotekhem, “your sister”) are both plural forms. The brother/sister imagery is being applied to Israel and Judah collectively.
285. Hosea 2:2 tn Heb “Plead with your mother; plead!” The imperative רִיבוּ (rivu, “plead!”) is repeated twice in this line for emphasis. This rhetorical expression is handled in a woodenly literal sense by most English translations: NASB “Contend…contend”; NAB “Protest…protest!”; NIV “Rebuke…rebuke”; NRSV “Plead…plead”; and CEV “Accuse! Accuse your mother!”
286. Hosea 2:2 sn The suffix on the noun אִמְּכֶם (ʾimm^ekhem, “your mother”) is a plural form (second person masculine). The children of Gomer represent the “children” (i.e., people) of Israel; Gomer represents the nation as a whole.
287. Hosea 2:2 tn The particle כִּי (ki) introduces a parenthetical explanatory clause (however, cf. NCV “because”).sn The reason that Hosea (representing the Lord) calls upon his children (representing the children of Israel) to plead with Gomer (representing the nation as a whole), rather than pleading directly with her himself, is because Hosea (the Lord) has turned his back on his unfaithful wife (Israel). He no longer has a relationship with her (“for she is not my wife, and I am not her husband”) because she abandoned him for her lovers.
288. Hosea 2:2 tn The dependent volitive sequence of imperative followed by vav + jussive (רִיבוּ, rivu followed by וְתָסֵר, v^etaser) creates a purpose clause: “so that she might turn away from” (= “put an end to”); cf. NRSV “that she put away,” and KJV “let her therefore put away.” Many English translations begin a new sentence here, presumably to improve the English style (so NAB, NIV, TEV, NLT), but this obscures the connection with the preceding clause.
289. Hosea 2:2 tn Heb “put away her adulteries from her face.” The plural noun זְנוּנֶיהָ (z^enuneha, “adulteries”) is an example of the plural of repeated (or habitual) action: she has had multiple adulterous affairs.
290. Hosea 2:2 tn Heb “[put away] her immoral behavior from between her breasts.” Cf. KJV “her adulteries,” and NIV “the unfaithfulness.”
291. Hosea 2:3 tn Heb “and kill her with thirst.” The vav prefixed to the verb (וַהֲמִתִּיהָ, vahamittiha) introduces a purpose/result clause: “in order to make her die of thirst” (purpose), or “and thus make her die of thirst” (result).
292. Hosea 2:4 tn Heb “her sons.” English versions have long translated this as “children,” however; cf. KJV, ASV, NAB, NASB, NIV, NRSV, and NLT.sn The word order is rhetorical: the accusative וְאֶת־בָּנֶיהָ (v^eʾet baneha, “her sons”) is moved forward for emphasis.
293. Hosea 2:4 tn Heb “sons of adulteries”; cf. KJV “children of whoredoms.”sn The word order is rhetorical: the construct clause בְנֵי זְנוּנִים (v^ene z^enunim, “sons of adulteries”), which functions as the predicate nominative, is moved forward, before the independent personal pronoun הֵמָּה (hemmah, “they”), which functions as the subject, to focus on the immoral character of her children.
294. Hosea 2:5 tn Heb “I will go after” (so KJV, NAB, NIV, NRSV).
295. Hosea 2:5 sn This statement alludes to the practice of sexual rites in the Canaanite fertility cult that attempted to secure agricultural fertility from the Canaanite gods (note the following reference to wool, flax, olive oil, and wine).
296. Hosea 2:5 tn Heb “my drinks.” Many English versions use the singular “drink” here (but cf. NCV, TEV, CEV “wine”).
297. Hosea 2:6 tn The deictic particle הִנְנִי (hin^eni, “Behold!”) introduces a future-time-reference participle that refers to imminent future action: “I am about to” (TEV “I am going to”).
298. Hosea 2:6 tn Heb “I will hedge up her way”; cf. NIV “block her path.”
299. Hosea 2:6 tn Heb “I will wall in her wall.” The cognate accusative construction וְגָדַרְתִּי אֶת־גְּדֵרָהּ (v^egadarti ʾet-g^ederah, “I will wall in her wall”) is an emphatic literary device. The third person feminine singular suffix on the noun functions as a dative of disadvantage: “as a wall against her” (A. B. Davidson, Hebrew Syntax, 3, remark 2). The expression means: “I will build a wall to bar her way” (cf. KJV “I will make a wall”; TEV “I will build a wall”; RSV, NASB, NRSV “I will build a wall against her”; NLT “I will fence her in”).
300. Hosea 2:6 tn The disjunctive clause (object followed by negated verb) introduces a clause that can be understood as either purpose or result.
301. Hosea 2:6 tn Heb “her paths” (so NAB, NRSV).
302. Hosea 2:7 tn Heb “overtake” (so KJV, NAB, NASB, NRSV); cf. NLT “be able to catch up with.”
303. Hosea 2:7 tn In the Hebrew text the accusative direct-object pronoun אֹתָם (ʾotam, “them”) is omitted/elided for balanced poetic parallelism. The LXX supplies αὐτούς (autous, “them”); but it is not necessary to emend the MT because this is a poetic literary convention rather than a textual problem.
304. Hosea 2:7 tn Heb “I will go and return” (so NRSV). The two verbs joined with vav form a verbal hendiadys. Normally, the first verb functions adverbially, and the second retains its full verbal sense (GKC 386-87 §120.d, h). The Hebrew phrase אֵלְכָה וְאָשׁוּבָה (ʾel^ekhah v^eʾashuvah, “I will go and I will return”) connotes, “I will return again.” As cohortatives, both verbs emphasize the resolution of the speaker.
305. Hosea 2:7 tn Heb “to my man, the first.” Many English translations (e.g., KJV, NAB, NRSV, TEV) take this as “my first husband,” although this implies that there was more than one husband involved. The text refers to multiple lovers, but these were not necessarily husbands.
306. Hosea 2:7 tn Or “because it was better for me then than now” (cf. NCV).
307. Hosea 2:8 tn Or “For” (so KJV, NASB); or “But” (so NCV).
308. Hosea 2:8 tn The phrase “until now” does not appear in the Hebrew text but is supplied in the translation for the sake of clarity and smoothness.
309. Hosea 2:8 tn Heb “she does not know” (so NASB, NCV); or “she does not acknowledge.”
310. Hosea 2:8 tn The first person common singular independent personal pronoun אָנֹכִי (’anokhi, “I”) is emphatic, since the subject of this verbal clause is already explicit in the verb נָתַתִּי (natatti, Qal perfect first person common singular: “I gave”).
311. Hosea 2:8 tn The phrase “that it was I who” does not appear in the Hebrew text here but is supplied in the translation for the sake of clarity.
312. Hosea 2:8 sn The third person plural here is an obvious reference to the Israelites, who had been unfaithful to the Lord in spite of all that he had done for them. To maintain the imagery of Israel as the prostitute, a third person feminine singular would be called for; in the interest of literary consistency this has been supplied in some English translations (e.g., NCV, TEV, CEV, NLT).
313. Hosea 2:8 tn Heb “for Baal” (so NAB, NIV, NRSV); cf. TEV “in the worship of Baal.”
314. Hosea 2:9 tn Heb “I will return and I will take.” The two verbs joined with vav conjunction form a verbal hendiadys in which the first verb functions adverbially and the second retains its full verbal sense (GKC 386-87 §120.d, h): אָשׁוּב וְלָקַחְתִּי (’ashuv v^elaqakhti) means: “I will take back.”
315. Hosea 2:9 tn Heb “in its time” (so NAB, NRSV).
316. Hosea 2:9 tn Heb “in its season” (so NAB, NASB, NRSV).
317. Hosea 2:9 tn The words “which I had provided” are not in the Hebrew text but are supplied in the translation for stylistic reasons; cf. NIV “intended to cover.”
318. Hosea 2:9 tn Heb “to cover her nakedness” (so KJV and many other English versions); cf. TEV “for clothing.”sn This announcement of judgment is extremely ironic and forcefully communicates poetic justice: the punishment will fit the crime. The Israelites were literally uncovering their nakedness in temple prostitution in the Baal fertility cult rituals. Yahweh will, in effect, give them what they wanted (nakedness) but not in the way they wanted it: Yahweh will withhold the agricultural fertility they sought from Baal, which will lead to nakedness caused by impoverishment.
319. Hosea 2:10 tn The particle עַתָּה (ʿattah) often refers to the imminent or the impending future: “very soon” (BDB 774 s.v. עַתָּה 1.b). In Hosea it normally introduces imminent judgment (Hos 2:12; 4:16; 5:7; 8:8, 13; 10:2).
320. Hosea 2:10 tn Heb “her lewdness” (so KJV, NIV); cf. NAB, NRSV “her shame.”
321. Hosea 2:10 tn Heb “out of my hand” (so NAB, NASB, NRSV); cf. TEV “save her from my power.”
322. Hosea 2:12 tn Heb “my wages.” The words “for prostitution” are not in the Hebrew text but are supplied for clarity; cf. CEV “gave…as payment for sex.”
323. Hosea 2:12 tn Heb “I will turn them”; the referents (vines and fig trees) have been specified in the translation for clarity.
324. Hosea 2:12 tn Heb “the beasts of the field” (so KJV, NASB); the same expression also occurs in v. 18.
325. Hosea 2:13 tn Heb “the days of the Baals, to whom she burned incense.” The word “festival” is supplied to clarify the referent of “days,” and the word “idols” is supplied in light of the plural “Baals” (cf. NLT “her images of Baal”).
326. Hosea 2:13 tn The vav prefixed to a nonverb (וְאֹתִי, v^eʾoti) introduces a disjunctive contrastive clause, which is rhetorically powerful.
327. Hosea 2:13 tn The accusative direct-object pronoun וְאֹתִי (v^eʾoti, “me”) is emphatic in the word order of this clause (cf. NIV “but me she forgot”), emphasizing the heinous inappropriateness of Israel’s departure from the Lord.
328. Hosea 2:14 tn The participle מְפַתֶּיהָ (m^efatteha, Piel participle masculine singular + third feminine singular suffix from פָּתָה, patah, “to allure”) following the deictic particle הִנֵּה (hinneh, “Now!”) describes an event that will occur in the immediate or near future.
329. Hosea 2:14 tn Following the future-time-referent participle (מְפַתֶּיהָ, méfatteha), there is a string of perfects introduced by vav consecutive that refer to future events.
330. Hosea 2:15 tn Heb “Valley of Achor,” so named because of the unfortunate incident recorded in Josh 7:1-26 (the name is explained in v. 26; the Hebrew term Achor means “disaster” or “trouble” [cf. TEV, CEV “Trouble Valley”]).
331. Hosea 2:15 tn Heb “door” or “doorway”; cf. NLT “gateway.” Unlike the days of Joshua, when Achan’s sin jeopardized Israel’s mission and cast a dark shadow over the nation, Israel’s future return to the land will be marked by renewed hope.
332. Hosea 2:15 tn Heb “as in the days of her youth” (so NAB, NIV, NRSV).
333. Hosea 2:15 tn Heb “as in the day when” (so KJV, NASB).
334. Hosea 2:16 tn Heb “And in that day”; cf. NLT “In that coming day.”
335. Hosea 2:16 tc The MT reads תִּקְרְאִי (tiqr^eʾi, “you will call”; Qal imperfect second person feminine singular). The versions (LXX, Syriac, Vulgate) all reflect an alternate Vorlage of תִּקְרָא לִי (tiqraʾ li, “she will call me”; Qal imperfect third person feminine singular followed by preposition לְ, lamed, + first person common singular pronominal suffix). This textual variant undoubtedly arose under the influence of לִי תִּקְרְאִי (tiqr^eʾi li), which follows. Most English versions follow the reading of the MT (KJV, ASV, NASB, NIV, NRSV, NLT, CEV), but some follow the ancient versions and read the third person (“she”; so NAB, NCV, TEV).
336. Hosea 2:16 tn There are wordplays on the terms אִישׁ (ʾish) and בַּעַל (baʿal) here. The term אִישִׁי (ʾishi, “my man, husband”) is a title of affection (Gen 2:23; 3:6, 16) as the counterpart to אִשָּׁה (ʾishah, “woman, wife”). The term בַּעְלִי (baʿli, “my lord”) emphasizes the husband’s legal position (Exod 21:3; Deut 22:22; 24:4). The relationship will no longer be conditioned on the outward legal commitment but on a new inward bond of mutual affection and love.
337. Hosea 2:16 tc The MT reads תִקְרְאִי לִי (tiqr^eʾi li, “you will call me”; Qal imperfect second person feminine singular followed by preposition לְ, lamed, + first person common singular pronominal suffix). The versions (LXX, Syriac, Vulgate) all reflect an alternate Vorlage of תִקְרְא לִי (tiqr^eʾ li, “she will call me”; Qal imperfect third person feminine singular followed by preposition לְ + first person common singular pronominal suffix). This textual variant is related to the preceding textual issue (see preceding tc note).
338. Hosea 2:16 sn There is a wordplay on the terms בַּעְלִי (baʿli, “my master”) and הַבְּעָלִים (habb^eʿalim, “the Baals”), which are derived from the root בַּעַל (baʿal, “master; lord”). This wordplay is especially effective because the term בַּעַל can refer to one’s husband and is also the name of the Canaanite storm god, Baal. Referring to a spouse, the term normally means “husband; master.” It was a common, ordinary, nonpejorative term that was frequently used in an interchangeable manner with אִישׁ (ʾish, “husband; man”). Due to its identity in sound with the abhorrent Canaanite fertility god Baal, the repentant Israelites would be so spiritually sensitive that they would refrain from even uttering this neutral term for fear of recalling their former idolatry. The purpose of the exile is to end Israel’s worship of Baal and to remove syncretism.
339. Hosea 2:17 tn The vav consecutive prefixed to וַהֲסִרֹתִי (vahasiroti) “I will remove” (vav consecutive + Hiphil perfect first person common singular) introduces an explanatory clause.
340. Hosea 2:17 tn Heb “the Baals.” The singular term בַּעַל (baʿal) refers to the Canaanite god Baal himself, while the plural form הַבְּעָלִים (habb^eʿalim) refers to the manifestations of the god (i.e., idols; BDB 127 s.v. בַּעַל-I II.1).
341. Hosea 2:17 tn Heb “from her mouth.” In the translation this is rendered as second person for consistency.
342. Hosea 2:17 tn Heb “they will no longer be mentioned by their name.”
343. Hosea 2:18 tn Heb “And in that day” (so KJV, ASV).
344. Hosea 2:18 tn Heb “I will break”; cf. NAB “I will destroy”; NCV “I will smash”; NLT “I will remove.”
345. Hosea 2:18 tn Heb “bow and sword and warfare.” The first two terms in the triad וְקֶשֶׁת וְחֶרֶב וּמִלְחָמָה (v^eqeshet v^ekherev umilkhamah, “and bow and sword and warfare”) are examples of synecdoche of specific (bow and sword) for general (weapons of war; so CEV). However, they might be examples of metonymy (bow and sword) of association (warfare).
346. Hosea 2:18 tn Heb “and I will cause them to lie down in safety.” The causative nuance (“will make them”) is retained in several English versions (e.g., KJV, ASV, NASB, NRSV).
347. Hosea 2:19 tn Heb “I will betroth you to me” (so NIV) here and in the following lines (cf. NRSV “I will take you for my wife forever”).
348. Hosea 2:19 tn The preposition בְּ (bet), which is repeated throughout 2:19-20 [21-22], denotes price paid (BDB 90 s.v. בְּ III.3; e.g., Ezek 3:14). The text contains an allusion to the payment of bridal gifts. The Lord will impute the moral character to Israel that will be necessary for a successful covenant relationship (contra 4:1).
349. Hosea 2:20 tn The vav consecutive on the suffix conjugation verb וְיָדַעַתְּ (v^eyadaʿat, “then you will know”) introduces a result clause (cf. NASB, CEV).
350. Hosea 2:20 tn Or “know.” The term יָדַע (yadaʿ, “know, acknowledge”) is often used in covenant contexts. It can refer to the suzerain’s acknowledgment of his covenant obligations to his vassal or to the vassal’s acknowledgment of his covenant obligations to his suzerain. When used in reference to a vassal, the verb “know” is metonymical (cause for effect) for “obey.” See H. Huffmann, “The Treaty Background of Hebrew yādaʿ,” BASOR 181 (1966): 31-37.
351. Hosea 2:20 tc The MT has יְהוָה (y^ehvah, “the Lord”); however, many Hebrew mss have כִּי אָנִי (ki ʾani, “that it is I”), as also reflected in the Latin Vulgate (cf. CEV “know who I am”).
352. Hosea 2:21 tn Heb “And in that day”; cf. NAB, NRSV “On that day.”
353. Hosea 2:21 tn The verb עָנָה, (ʿanah) which is used throughout 2:23-24, is related to the root I עָנָה (ʿanah), “to answer, listen attentively, react willingly” (BDB 772 s.v. 1.b; HALOT 852 s.v. ענה 3.b).
354. Hosea 2:21 tn Heb “and they.” In the Hebrew text the plural pronoun is used because it refers back to the term translated “sky,” which is a dual form in Hebrew. Many English versions (e.g., NAB, NASB, NRSV) use the plural term “heavens” here, which agrees with a plural pronoun (cf. also NIV, NCV “skies”).
355. Hosea 2:22 tn Heb “Jezreel.” The use of the name יִזְרְעֶאל (yizr^eʿeʾl, “Jezreel”) creates a powerful threefold wordplay: (1) The proper name יִזְרְעֶאל (“Jezreel”) is a phonetic wordplay on the similar sounding name יִשְׂרָאֵל (yisraʾel, “Israel”): God will answer Israel, that is, Jezreel. (2) The name יִזְרְעֶאל (“Jezreel”) plays on the verb זָרַע (zaraʿ, “to sow, plant”), the immediately following word: וּזְרַעְתִּיהָ (uz^eraʿtiha, vav + Qal perfect first person common singular + third person feminine singular suffix: “I will sow/plant her”). This wordplay creates a popular etymology for יִזְרְעֶאל meaning, “God sows/plants,” which fits well into the agricultural fertility imagery in 2:21-23 [2:23-25]. (3) This positive connotation of יִזְרְעֶאל (“Jezreel”) in 2:21-23 [23-25] reverses the negative connotation of יִזְרְעֶאל (“Jezreel”) in 1:4-5 (bloodshed of Jehu in the Jezreel Valley).
356. Hosea 2:23 tn Heb “for myself.”
357. Hosea 2:23 tn The Hebrew text, carrying out the reference to the son born in 1:8-9, uses the third person masculine singular pronoun here; some English translations use third person plural (“they,” so KJV, NASB, NIV, CEV) in keeping with the immediate context, which refers to reestablished Israel.
358. Hosea 2:23 tn The words “You are” do not appear in the Hebrew text but are implied. It is necessary to supply the phrase in the translation to prevent the reader from understanding the predicate “my God” as an exclamation (cf. NAB).