1 Samuel 10:12

10:12 A man who was from there replied, “And who is their father?” Therefore this became a proverb: “Is even Saul among the prophets?”

1 Samuel 10:1

Samuel Anoints Saul

10:1 Then Samuel took a small container of olive oil and poured it on Saul’s ¹  head. Samuel ²  kissed him and said, “The Lord has chosen you ³  to lead his people Israel! You will rule over the Lord’s people and you will deliver them from the power of the enemies who surround them. This will be your sign that the Lord has chosen ⁴  you as leader over his inheritance. ⁵ 

1 Samuel 19:24

19:24 He even stripped off his clothes and prophesied before Samuel. He lay there ⁶  naked all that day and night. (For that reason it is asked, “Is Saul also among the prophets?”)

1 Samuel 19:2

19:2 So Jonathan told David, “My father Saul is trying ⁷  to kill you. So be careful tomorrow morning. Find ⁸  a hiding place and stay in seclusion. ⁹ 

1 Raja-raja 9:11

9:11 King Solomon gave King Hiram of Tyre ¹⁰  twenty cities in the region of Galilee, because Hiram had supplied Solomon with cedars, evergreens, and all the gold he wanted.

Yeremia 29:26

29:26 “The Lord has made you priest in place of Jehoiada. ¹¹  He has put you in charge in the Lord’s temple of controlling ¹²  any lunatic ¹³  who pretends to be a prophet. ¹⁴  And it is your duty to put any such person in the stocks ¹⁵  with an iron collar around his neck. ¹⁶ 

Hosea 9:7

9:7 The time of judgment ¹⁷  is about to arrive! ¹⁸ 

The time of retribution ¹⁹  is imminent! ²⁰ 

Let Israel know! ²¹ 

Israel Rejects Hosea’s Prophetic Exhortations

The prophet is considered a fool ²²  –

the inspired man ²³  is viewed as a madman ²⁴  –

because of the multitude of your sins

and your intense ²⁵  animosity.

[10:1]  ¹ tn Heb “his”; the referent (Saul) has been specified in the translation for clarity.

[10:1]  ² tn Heb “he”; the referent (Samuel) has been specified in the translation for clarity.

[10:1]  ³ tn Heb “Is it not that the Lord has anointed you?” The question draws attention to the fact and is a rhetorical way of affirming the Lord’s choice of Saul. The translation reflects the rhetorical force of the question.

[10:1]  ⁴ tn That is, “anointed.”

[10:1]  ⁵ tc The MT reads simply “Is it not that the Lord has anointed you over his inheritance for a leader?” The translation follows the LXX. The MT apparently suffers from parablepsis, whereby a scribe’s eye jumped from the first occurrence of the expression “the Lord has anointed you” to the second occurrence of this expression at the end of v. 1. This mistake caused the accidental omission of the intervening material in the LXX, which appears to preserve the original Hebrew text here.

[19:24]  ⁶ tn Heb “and he fell down.”

[19:2]  ⁷ tn Heb “seeking.”

[19:2]  ⁸ tn Heb “stay in.”

[19:2]  ⁹ tn Heb “and hide yourself.”

[9:11]  ¹⁰ map For location see Map1 A2; Map2 G2; Map4 A1; JP3 F3; JP4 F3.

[29:26]  ¹¹ tn Heb “in place of Jehoiada the priest.” The word “the priest” is unnecessary to the English sentence.

[29:26]  ¹² tc Heb “The Lord has appointed you priest in place of the priest Jehoiada to be overseer in the house of the Lord for/over.” The translation is based on a reading presupposed by several of the versions. The Hebrew text reads “The Lord has…to be overseers [in] the house of the Lord for/over.” The reading here follows that of the Greek, Syriac, and Latin versions in reading פָּקִיד בְּבֵית (paqid bÿvet) in place of פְּקִדִים בֵּית (pÿqidim bet). There has been a confusion of the ם (mem) and בּ (bet) and a transposition of the י (yod) and ד (dalet).

[29:26]  ¹³ sn The Hebrew term translated lunatic applies to anyone who exhibits irrational behavior. It was used for example of David who drooled and scratched on the city gate to convince Achish not to arrest him as a politically dangerous threat (1 Sam 21:14). It was often used contemptuously of the prophets by those who wanted to play down the significance of their words (2 Kgs 9:11; Hos 9:7 and here).

[29:26]  ¹⁴ tn The verb here is a good example of what IBHS 431 §26.2f calls the estimative-declarative reflexive where a person presents himself in a certain light. For examples of this usage see 2 Sam 13:5; Prov 13:7.

[29:26]  ¹⁵ tn See the translator’s note on 20:2 for this word which only occurs here and in 20:2-3.

[29:26]  ¹⁶ tn This word only occurs here in the Hebrew Bible. All the lexicons are agreed as seeing it referring to a collar placed around the neck. The basis for this definition are the cognate languages (see, e.g., HALOT 958-59 s.v. צִינֹק for the most complete discussion).

[9:7]  ¹⁷ tn Heb “the days of the visitation”; NAB, NASB, NIV, NRSV “the days of punishment.”

[9:7]  ¹⁸ 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]  ¹⁹ tn Heb “the days of the retribution”; NIV “of reckoning”; NRSV “of recompense.”

[9:7]  ²⁰ tn Heb “has come”; NIV “are at hand”; NLT “is almost here.”

[9:7]  ²¹ tc The Aleppo Codex and Leningrad Codex (the MT ms employed for BHS) both place the atnach (colon-divider) after יֵדְעוּ יִשְׂרָאֵל (yedÿ’u yisra’el, “Let Israel know!”), indicating that this line belongs with 9:7a (cf. NAB, NASB, NIV). However, the LXX reads κακωθήσεται (kakwqhsetai) which reflects an underlying Vorlage of יָרֵעוּ (yare’u, Qal imperfect 3rd person common plural from יָרַע, yara’, “to cry”), as opposed to the MT יֵדְעוּ (yedÿ’u, Qal jussive 3rd common plural from יָדַע, yada’, “to know”). The Old Greek connects יֵדְעוּ יִשְׂרָאֵל (“Israel cries out”) with the following lines (cf. NRSV), which appear to be quotations of Israel mocking Hosea. Aquila (ἔγνω, egnw) and Symmachus (γνώσεται, gnwsetai) both reflect the proto-MT tradition. For a discussion of this textual and syntactical problem, see H. W. Wolff, Hosea (Hermeneia), 150.

[9:7]  ²² tn Or “is distraught”; cf. CEV, NLT “are crazy.”

[9:7]  ²³ tn Heb “the man of the Spirit”; NAB, NRSV “spirit.”

[9:7]  ²⁴ 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).

[9:7]  ²⁵ tn Heb “great.”