Hosea 10:7-10
Konteks10:7 Samaria and its king will be carried off 1
like a twig 2 on the surface of the waters.
10:8 The high places of the “House 3 of Wickedness” 4 will be destroyed;
it is the place where Israel sins.
Thorns and thistles will grow up over its altars.
Then they will say to the mountains, “Cover us!”
and to the hills, “Fall on us!”
10:9 O Israel, you have sinned since the time 5 of Gibeah,
and there you have remained.
Did not war overtake the evildoers in Gibeah?
10:10 When I please, 6 I will discipline them; 7
I will gather nations together to attack them, 8
[10:7] 1 tn The term נִדְמֶה (nidmeh, Niphal participle feminine singular) is derived from II דָמָה (damah; so BDB 198 s.v. דָמָה; HALOT 225 s.v. III דמה): “be cut off, cease to exist, be destroyed.” The Niphal form נִדְמֶה (“will be destroyed”) is paralleled by the Niphal וְנִשְׁמְדוּ (vÿnishmÿdu, “will be destroyed”) in 10:8. Several English versions nuance the literal wording for the sake of the idiom: “will float away like a twig on the surface of the waters” (NIV), “Like a twig in a stream…will be swept away” (CEV), “will be carried off like a chip of wood on an ocean wave” (NLT).
[10:7] 2 tn The noun II קֶצֶף (qetsef) is a hapax legomenon (a term that occurs only once). Historically, it has been understood in two different ways: (1) “foam” (Vulgate, Aquila, Symmachus) and (2) “snapped-off twig” (LXX, Theodotion, Syriac Peshitta). Both interpretations make sense in the light of the simile. The latter has more support because of the related verb קָצַץ (qatsats, “to cut off, chop off”) used in reference to wood (BDB 893 s.v. קָצַץ; HALOT 1125 s.v. קצץ) and the related feminine noun קְצָפָה (qÿtsafah, “stump; splinter” of fig-tree; BDB 893 s.v. קְצָפָה; HALOT 1125 s.v. קְצָפָה). English versions differ along these lines: (1) “foam” (KJV, NAB, NJPS) and (2) “chip” (NRSV, TEV, NCV, NLT), “stick” (NASB), “twig” (NIV, CEV).
[10:8] 3 tn Alternately, “Aven” (KJV, NAB, NRSV, NLT) for the city name “Beth Aven.” The term “Beth” (house) does not appear in the Hebrew text here, but is implied (e.g., Hos 4:15). It is supplied in the translation for clarity.
[10:8] 4 tc The MT reads בָּמוֹת אָוֶן (bamot ’aven, “high places of Aven”); however, several Hebrew
[10:8] tn Heb “high places of wickedness” (בָּמוֹת אָוֶן, bamot ’aven); so NIV. The noun אָוֶן (“wickedness”) is an attributive genitive: “wicked high places.”
[10:9] 5 tn Heb “days” (so KJV, NAB, NIV, NRSV).
[10:10] 6 tn Heb “in my desire”; ASV, NASB “When it is my desire”; NCV “When I am ready.”
[10:10] 7 tc The MT reads וְאֶסֳּרֵם (vÿ’essorem, vav conjunction + Niphal imperfect 1st person common singular + 3rd person masculine plural suffix from אָסַר, ’asar, “to bind”). The LXX reads παιδεῦσαι αὐτούς (paideusai autous, “to discipline them”) which reflects a Vorlage of אִיסַּרֶם (’issarem, Qal imperfect 1st person common singular + 3rd person masculine plural suffix from יָסַר, yasar, “to discipline”; BDB 416 s.v. יָסַר 3). The textual variant was caused by orthographic confusion between ו (vav) and י (yod) with metathesis of the two letters.
[10:10] 8 tn Heb “Nations will be gathered together against them.”
[10:10] 9 tn The verb אָסַר (’asar, “to bind”) often refers to conquered peoples being bound as prisoners (BDB 63 s.v. אָסַר). Here it is used figuratively to describe the Israelites being taken into exile. Cf. NIV “to put them in bonds.”
[10:10] 10 tc The Kethib is לִשְׁתֵּי עֵינֹתָם (lishte ’enotam, “for their two eyes”), while the Qere reads לִשְׁתֵּי עוֹנֹתָם (lishte ’onotam, “for their two sins”). The phrase “two sins” could refer to (1) the sinful episode at Gibeah and the subsequent war between the tribe of Benjamin and the other tribes (Judges 19-21), or (2) the entire Gibeah incident (Judges 19-21) and Israel’s subsequent failure to repent up to the time of Hosea: “the time of Gibeah” (first sin) and “there you have remained” (second sin).
