Hosea 5:13

5:13 When Ephraim saw ¹  his sickness

and Judah saw his wound,

then Ephraim turned ²  to Assyria,

and begged ³  its great king ⁴  for help.

But he will not be able to heal you!

He cannot cure your wound! ⁵ 

Hosea 5:2

5:2 Those who revolt are knee-deep in slaughter, ⁶ 

but I will discipline them all. ⁷ 

Kisah Para Rasul 17:3

17:3 explaining and demonstrating ⁸  that the Christ ⁹  had to suffer and to rise from the dead, ¹⁰  saying, ¹¹  “This Jesus I am proclaiming to you is the Christ.” ¹² 

[5:13]  ¹ tn Hosea employs three preterites (vayyiqtol forms) in verse 13a-b to describe a past-time situation.

[5:13]  ² tn Heb “went to” (so NAB, NRSV, TEV); CEV “asked help from.”

[5:13]  ³ tn Heb “sent to” (so KJV, NIV, NRSV).

[5:13]  ⁴ tc The MT reads מֶלֶךְ יָרֵב (melekh yarev, “a contentious king”). This is translated as a proper name (“king Jareb”) by KJV, ASV, NASB. However, the stative adjective יָרֵב (“contentious”) is somewhat awkward. The words should be redivided as an archaic genitive-construct מַלְכִּי רָב (malki rav, “great king”; cf. NAB, NIV, NRSV, NLT) which preserves the old genitive hireq yod ending. This is the equivalent of the Assyrian royal epithet sarru rabbu (“the great king”). See also the tc note on the same phrase in 10:6.

[5:13]  ⁵ tn Heb “your wound will not depart from you.”

[5:13]  sn Hosea personifies Ephraim’s “wound” as if it could depart from the sickly Ephraim (see the formal equivalent rendering in the preceding tn). Ephraim’s sinful action in relying upon an Assyrian treaty for protection will not dispense with its problems.

[5:2]  ⁶ tc The MT reads וְשַׁחֲטָה שֵׂטִים הֶעְמִיקוּ (vÿshakhatah setim he’miqu): “and rebels have made deep the slaughter.” The BHS editors propose ושַׁחַת הַשִּׁטִּים הֶעְמִיקוּ (vÿshakhat hashittim he’miqu): “they have made the pit of Shittim [place of idolatry] deep” (cf. NRSV, TEV, NLT; see BDB 1006 s.v. שַׁחֲטָּה). This involves: (1) phonological confusion between the similar sounding consonants ת (tav) and ט (tet), (2) redivision of words to take ה (hey) as the article with הַשִּׁטִּים rather than feminine noun ending of וְשַׁחֲטָה, and (3) revocalization of הַשִּׁטִּים with the two daghesh fortes. Retaining the reading of the MT is preferable here.

[5:2]  tn Heb “and those who revolt have gone deep into slaughter” (similar KJV, NIV); NASB “deep in depravity.”

[5:2]  ⁷ tn Heb “but I am discipline to all of them”; ASV “but I am a rebuker of them all.”

[17:3]  ⁸ tn BDAG 772 s.v. παρατίθημι 2.b has “demonstrate, point out” here.

[17:3]  ⁹ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[17:3]  sn See the note on Christ in 2:31.

[17:3]  ¹⁰ sn The Christ had to suffer and to rise from the dead. These two points (suffering and resurrection) would have been among the more controversial aspects of Paul’s messianic preaching. The term translated “had to” (δεῖ, dei) shows how divine design and scripture corresponded here.

[17:3]  ¹¹ tn The Greek words used here (καὶ ὅτι, kai {oti, “and that”) mark the switch from indirect to direct discourse. Contemporary English requires the use of an introductory verb of speaking or saying to make this transition.

[17:3]  ¹² tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[17:3]  sn See the note on Christ in 2:31. The identification of the Messiah with Jesus indicates Paul was proclaiming the fulfillment of messianic promise.