Hosea 13:16

13:16 (14:1) ¹  Samaria will be held guilty, ² 

because she rebelled against her God.

They will fall by the sword,

their infants will be dashed to the ground –

their ³  pregnant women will be ripped open.

Kejadian 32:11

32:11 Rescue me, ⁴  I pray, from the hand ⁵  of my brother Esau, ⁶  for I am afraid he will come ⁷  and attack me, as well as the mothers with their children. ⁸ 

Yesaya 13:16-18

13:16 Their children will be smashed to pieces before their very eyes;

their houses will be looted

and their wives raped.

13:17 Look, I am stirring up the Medes to attack them; ⁹ 

they are not concerned about silver,

nor are they interested in gold. ¹⁰ 

13:18 Their arrows will cut young men to ribbons; ¹¹ 

they have no compassion on a person’s offspring, ¹² 

they will not ¹³  look with pity on children.

Yeremia 13:14

13:14 And I will smash them like wine bottles against one another, children and parents alike. ¹⁴  I will not show any pity, mercy, or compassion. Nothing will keep me from destroying them,’ ¹⁵  says the Lord.”

Nahum 3:10

3:10 Yet she went into captivity as an exile; ¹⁶ 

even her infants were smashed to pieces ¹⁷  at the head of every street.

They cast lots ¹⁸  for her nobility; ¹⁹ 

all her dignitaries were bound with chains.

[13:16]  ¹ sn Beginning with 13:16, the verse numbers through 14:9 in the English Bible differ by one from the verse numbers in the Hebrew text (BHS), with 13:16 ET = 14:1 HT, 14:1 ET = 14:2 HT, etc., through 14:9 ET = 14:10 HT. Thus ch. 14 in the Hebrew Bible has 10 verses.

[13:16]  ² tn Or “must bear its guilt” (NIV similar); NLT “must bear the consequences of their guilt”; CEV “will be punished.”

[13:16]  ³ tn Heb “his.” This is a collective singular, as recognized by almost all English versions.

[32:11]  ⁴ tn The imperative has the force of a prayer here, not a command.

[32:11]  ⁵ tn The “hand” here is a metonymy for “power.”

[32:11]  ⁶ tn Heb “from the hand of my brother, from the hand of Esau.”

[32:11]  ⁷ tn Heb “for I am afraid of him, lest he come.”

[32:11]  ⁸ sn Heb “me, [the] mother upon [the] sons.” The first person pronoun “me” probably means here “me and mine,” as the following clause suggests.

[13:17]  ⁹ tn Heb “against them”; NLT “against Babylon.”

[13:17]  ¹⁰ sn They cannot be bought off, for they have a lust for bloodshed.

[13:18]  ¹¹ tn Heb “and bows cut to bits young men.” “Bows” stands by metonymy for arrows.

[13:18]  ¹² tn Heb “the fruit of the womb.”

[13:18]  ¹³ tn Heb “their eye does not.” Here “eye” is a metonymy for the whole person.

[13:14]  ¹⁴ tn Or “children along with their parents”; Heb “fathers and children together.”

[13:14]  ¹⁵ tn Heb “I will not show…so as not to destroy them.”

[3:10]  ¹⁶ tc The MT reads לַגֹּלָה (laggolah, “as a captive”) with the preposition לְ (lamed) denoting essence/identity. On the other hand, 4QpNah reads בגולה (“as a captive”) with the preposition בְּ (bet) denoting essence/identity (“as a captive”). The LXX’s αἰξμάλωτος (aixmalwto", “as a prisoner”) does not reveal which preposition was the original.

[3:10]  ¹⁷ tc The past-time reference of the context indicates that the Pual verb יְרֻטְּשׁוּ (yÿruttÿshu) is a preterite describing past action (“they were smashed to pieces”) rather than an imperfect describing future action (“they will be smashed to pieces”). The past-time sense is supported by the Syriac and Vulgate. The LXX, however, misunderstood the form as an imperfect. Not recognizing that the form is a preterite, the BHS editors suggest emending to Pual perfect רֻטְּשׁוּ (ruttÿshu, “they were smashed to pieces”). This emendation is unnecessary once the possibility of a preterite is recognized. The Masoretic reading is supported by the reading ירוטשו found in the Dead Sea Scrolls (4QpNah 3:10).

[3:10]  ¹⁸ tc The MT reads יַדּוּ (yadu, “they cast [lots]”) from יָדַד (yadad, “to cast [lots]”). On the other hand, the Dead Sea Scrolls (4QpNah) read ירו (“they threw, cast [lots]”) from יָרָה (yarah, “to throw, cast [lots]”) (e.g., Josh 18:6). The textual variant arose due to orthographic confusion between ד (dalet) and ר (resh) – two Hebrew letters very similar in appearance. The root יָדַד is relatively rare – it occurs only two other times (Obad 11; Joel 4:3 [3:3 ET]) – therefore, it might have been confused with יָרָה which appears more frequently.

[3:10]  ¹⁹ tc The MT and Dead Sea Scrolls (4QpNah) read ועל נכבדיה (“for her nobles”). The LXX reflects וְעַל כָּל נִכְבַּדֶּיהָ (vÿ’al kol nikhbaddeha, “for all her nobles”), adding כָּל (“all”). The LXX addition probably was caused by the influence of the repetition of כָּל in the preceding and following lines.