Hosea 13:9

Israel’s King Unable to Deliver the Nation

13:9 I will destroy you, ¹  O Israel!

Who ²  is there to help you?

Hosea 10:14

Bethel Will Be Destroyed Like Beth Arbel

10:14 The roar of battle will rise against your people;

all your fortresses will be devastated,

just as Shalman devastated ³  Beth Arbel on the day of battle,

when mothers were dashed to the ground with their children.

Hosea 11:9

11:9 I cannot carry out ⁴  my fierce anger!

I cannot totally destroy Ephraim!

Because I am God, and not man – the Holy One among you –

I will not come in wrath!

Hosea 4:14

4:14 I will not punish your daughters when they commit prostitution,

nor your daughters-in-law when they commit adultery.

For the men consort with harlots,

they sacrifice with temple prostitutes.

It is true: ⁵  “A people that lacks understanding will come to ruin!”

Hosea 10:8

10:8 The high places of the “House ⁶  of Wickedness” ⁷  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!”

Hosea 12:11

12:11 Is there idolatry ⁸  in Gilead? ⁹ 

Certainly its inhabitants ¹⁰  will come to nothing! ¹¹ 

Do they sacrifice bulls in Gilgal?

Surely their altars will be like stones heaped up on a plowed field!

Hosea 4:5

4:5 You stumble day and night,

and the false prophets stumble with you;

You have destroyed your own people! ¹² 

Hosea 11:6

11:6 A sword will flash in their cities,

it will destroy the bars of their city gates,

and will devour them in their fortresses.

Hosea 5:12

The Curse of the Incurable Wound

5:12 I will be like a moth to Ephraim,

like wood rot ¹³  to the house of Judah.

Hosea 7:13

Israel Has Turned Away from the Lord

7:13 Woe to them! For they have fled from me!

Destruction to them! For they have rebelled against me!

I want to deliver ¹⁴  them,

but they have lied to me.

Hosea 5:7

5:7 They have committed treason ¹⁵  against the Lord,

because they bore illegitimate children.

Soon ¹⁶  the new moon festival will devour them and their fields.

Hosea 6:5

6:5 Therefore, I will certainly cut ¹⁷  you into pieces at the hands of the prophets; ¹⁸ 

I will certainly kill you ¹⁹  in fulfillment of my oracles of judgment; ²⁰ 

for ²¹  my judgment ²²  will come forth like the light of the dawn. ²³ 

Hosea 2:12

2:12 I will destroy her vines and fig trees,

about which she said, “These are my wages for prostitution ²⁴ 

that my lovers gave to me!”

I will turn her cultivated vines and fig trees ²⁵  into an uncultivated thicket,

so that wild animals ²⁶  will devour them.

Hosea 4:6

4:6 You have destroyed ²⁷  my people

by failing to acknowledge me!

Because you refuse to acknowledge me, ²⁸ 

I will reject you as my priests.

Because you reject ²⁹  the law of your God,

I will reject ³⁰  your descendants.

Hosea 13:14

The Lord Will Not Relent from the Threatened Judgment

13:14 Will I deliver them from the power of Sheol? No, I will not! ³¹ 

Will I redeem them from death? No, I will not!

O Death, bring on your plagues! ³² 

O Sheol, bring on your destruction! ³³ 

My eyes will not show any compassion! ³⁴ 

Hosea 5:9

5:9 Ephraim will be ruined in the day of judgment! ³⁵ 

What I am declaring ³⁶  to the tribes of Israel will certainly take place! ³⁷ 

Hosea 9:13

9:13 Just as lion cubs are born predators, ³⁸ 

so Ephraim will bear his sons for slaughter.

Hosea 10:2

10:2 Their heart is slipping;

soon they will be punished for their guilt.

The Lord ³⁹  will break their altars;

he will completely destroy their fertility pillars.

Hosea 10:15

10:15 So will it happen to you, O Bethel, ⁴⁰ 

because of your great wickedness!

When that day dawns, ⁴¹ 

the king of Israel will be destroyed. ⁴² 

Hosea 4:3

4:3 Therefore the land will mourn,

and all its inhabitants will perish. ⁴³ 

The wild animals, ⁴⁴  the birds of the sky,

and even the fish in the sea will perish.

Hosea 9:12

9:12 Even if they raise their children,

I will take away every last one of them. ⁴⁵ 

Woe to them!

For I will turn away from them.

Hosea 13:1

Baal Worshipers and Calf Worshipers to be Destroyed

13:1 When Ephraim ⁴⁶  spoke, ⁴⁷  there was terror; ⁴⁸ 

he was exalted ⁴⁹  in Israel,

but he became guilty by worshiping Baal and died.

Hosea 5:1

Announcement of Sin and Judgment

5:1 Hear this, you priests!

Pay attention, you Israelites! ⁵⁰ 

Listen closely, ⁵¹  O king! ⁵² 

For judgment is about to overtake you! ⁵³ 

For you were like a trap ⁵⁴  to Mizpah, ⁵⁵ 

like a net ⁵⁶  spread out to catch Tabor. ⁵⁷ 

Hosea 7:16

7:16 They turn to Baal; ⁵⁸ 

they are like an unreliable bow.

Their leaders will fall by the sword

because their prayers to Baal ⁵⁹  have made me angry.

So people will disdain them in the land of Egypt. ⁶⁰ 

Hosea 9:6

No Escape for the Israelites This Time!

9:6 Look! ⁶¹  Even if ⁶²  they flee from the destruction,

Egypt will take hold ⁶³  of them,

and Memphis will bury them.

The weeds will inherit the silver they treasure ⁶⁴  –

thorn bushes will occupy their homes. ⁶⁵ 

Hosea 12:1

12:1 Ephraim continually feeds on the wind;

he chases the east wind all day;

he multiplies lies and violence.

They make treaties ⁶⁶  with Assyria,

and send olive oil as tribute ⁶⁷  to Egypt.

[13:9]  ¹ tc The MT reads שִׁחֶתְךָ (shikhetkha, “he destroyed you”; Piel perfect 3rd person masculine singular from שָׁחַת, shakhat, “to destroy” + 2nd person masculine singular suffix). The BHS editors suggest שׁחתיךָ (“I will destroy you”; Piel perfect 1st person common singular + 2nd person masculine singular suffix). Contextually, this fits: If the Lord is intent on destroying Israel, there is no one who will be able to rescue her from him. This reading is also followed by NCV, NRSV, TEV.

[13:9]  ² tc The MT reads כִּי־בִי בְעֶזְרֶךָ (ki-vi ve’ezrekha, “but in me is your help”); cf. KJV, NIV, NLT. The LXX and Syriac reflect an underlying Hebrew text of כִּי־מִי בְעֶזְרֶךָ (ki-mi ve’ezrekha, “For who will help you?”). The interrogative מִי (“Who?”) harmonizes well with the interrogatives in 13:9-10 and should be adopted, as the BHS editors suggest; the reading is also followed by NAB, NCV, NRSV, TEV.

[10:14]  ³ tn Heb “as the devastation of Shalman.” The genitive noun שַׁלְמַן (shalman, “Shalman”) functions as a subjective genitive: “as Shalman devastated [Beth Arbel].”

[11:9]  ⁴ tn The three imperfect verbs function as imperfects of capability, similar to the imperfects of capability in 11:8. See IBHS 564 §34.1a.

[4:14]  ⁵ tn The words “it is true” are supplied in the translation to indicate that this is a conclusion drawn on the preceding behavior. Cf. NAB “So must a people”; NRSV “thus a people”; TEV “As the proverb says, ‘A people.’”

[10:8]  ⁶ 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]  ⁷ tc The MT reads בָּמוֹת אָוֶן (bamot ’aven, “high places of Aven”); however, several Hebrew mss read בָּמוֹת בֵּית אָוֶן (bamot bet ’aven, “high places of Beth Aven”). In Hos 4:15 the name בֵּית אָוֶן (“Beth Aven”; Heb “house of wickedness”) is a wordplay on “Bethel” (Heb “house of God”). It is possible that בָּמוֹת בֵּית אָוֶן (“high places of Beth Aven”) was original: בֵּית (bet, “house”) dropped out as an unintentional scribal error by haplography due to presence of the consonants בת in the preceding word במות (bamot, “high places”).

[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.”

[12:11]  ⁸ tn The noun אָוֶן (’aven) has a broad range of meanings which includes: (1) “wickedness, sin, injustice” (2) “deception, nothingness,” and (3) “idolatry, idolatrous cult” (HALOT 22 s.v. אָוֶן; BDB 19 s.v. אָוֶן). While any of these meanings would fit the present context, the second-half of the verse refers to cultic sins, suggesting that Hosea is denouncing Gilead for its idolatry. Cf. NLT “Gilead is filled with sinners who worship idols.”

[12:11]  ⁹ tn The introductory deictic particle אִם (’im) functions as an interrogative and introduces an interrogative clause: “Is there…?” (see HALOT 60 s.v. אִם 5; BDB 50 s.v. אִם 2). The LXX assumed that אִם was being used in its more common function as a conditional particle: “If there….”

[12:11]  ¹⁰ tn Heb “they”; the referent (the inhabitants of Gilead) has been specified in the translation for clarity.

[12:11]  ¹¹ tn The noun שָׁוְא (shav’, “emptiness, nothing”), which describes the imminent judgment of the people of Gilead, creates a wordplay in Hebrew with the noun אָוֶן (’aven, “nothingness” = idolatry). Because Gilead worshiped “nothingness” (idols), it would become “nothing” (i.e., be destroyed).

[4:5]  ¹² tc The MT reads וְדָמִיתִי אִמֶּךָ (vÿdamiti ’immekha, “and I will destroy your mother”), and is followed by most English versions; however, the text should probably be emended to וְדָמִית עַמֶּךָ (vÿdamit ’ammekha, “and you have destroyed your own people”). The 2nd person masculine singular form וְדָמִית (vÿdamit, “and you have destroyed”) is preserved in several medieval Hebrew mss and reflected in Jerome’s Vulgate. For discussion in favor of the MT reading, see D. Barthélemy, ed., Preliminary and Interim Report on the Hebrew Old Testament Text Project, 5:232.

[4:5]  tn Or “and I will destroy your mother” (so NASB, NRSV).

[5:12]  ¹³ tn The noun רָקָב (raqav, “rottenness, decay”) refers to wood rot caused by the ravages of worms (BDB 955 s.v. רָקָב); cf. NLT “dry rot.” The related noun רִקָּבוֹן (riqqavon) refers to “rotten wood” (Job 41:27).

[7:13]  ¹⁴ tn Heb “redeem” (so NAB, NASB, NIV, NRSV, NLT); NCV, TEV “save”; CEV “I would have rescued them.”

[5:7]  ¹⁵ tn Heb “dealt treacherously against” (so KJV, NASB); NRSV “dealt faithlessly”; NLT “betrayed the honor of.”

[5:7]  ¹⁶ tn The particle עַתָּה (’attah) 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).

[6:5]  ¹⁷ tn The two suffix conjugation verbs חָצַבְתִּי (khatsavti, Qal perfect 1st person common singular from חָצַב, khatsav, “to cut into pieces”) and הֲרַגְתִּים (haragtim, Qal perfect 1st person common singular + 3rd person masculine plural suffix from הָרַג, harag, “to kill”) are used in reference to future-time events. These are examples of the so-called “prophetic perfect” which emphasizes the certainty of the future event (e.g., Num 24:17; Josh 10:19; Isa 8:23; 9:1). For this function of the perfect, see IBHS 480-81 §30.1d. Most English versions, however, render these as past tenses.

[6:5]  ¹⁸ tn Heb “by the prophets” (so KJV, NRSV). The prophets are pictured as the executioners of Israel and Judah because they announced their imminent destruction. The prophetic word was endowed with the power of fulfillment.

[6:5]  ¹⁹ tn Heb “them.” The shift from the 2nd person masculine singular referents (“your” and “you”) in 6:4-5 to the 3rd person masculine plural referent (“them”) is an example of enallage, a poetic device used for emphasis.

[6:5]  ²⁰ tn Heb “with the words of my mouth” (so NIV); TEV “with my message of judgment and destruction.”

[6:5]  ²¹ tn The disjunctive vav prefixed to the noun (וּמִשְׁפָּטֶיךָ, umishpatekha) has an explanatory function.

[6:5]  ²² tc The MT reads וּמִשְׁפָּטֶיךָ אוֹר יֵצֵא (umishpatekha ’or yetse’, “and your judgments [are] a light [which] goes forth”) which is enigmatic and syntactically awkward (cf. KJV, NASB). The LXX reads καὶ τὸ κρίμα μου ὡς φώς (kai to krima mou {ws fos, “my judgment goes forth like light”) which reflects וּמִשְׁפָּטִי כָאוֹר יֵצֵא (umishpati kha’or yetse’, “my judgment goes forth like the light”) and posits only a simple misdivision of words. This is reflected in the Syriac Peshitta and Aramaic Targum and is followed by the present translation (so also NCV, NRSV). See D. Barthélemy, ed., Preliminary and Interim Report on the Hebrew Old Testament Text Project, 5:238.

[6:5]  ²³ tn The noun אוֹר (’or, “light”) is used here in reference to the morning light or dawn (e.g., Judg 16:2; 19:26; 1 Sam 14:36; 25:34, 36; 2 Sam 17:22; 23:4; 2 Kgs 7:9; Neh 8:3; Job 24:14; Prov 4:18; Mic 2:1; cf. CEV, NLT) rather than lightning (cf. NIV). This continues the early morning imagery used throughout 6:2-5.

[6:5]  sn In 6:3 unrepentant Israel uttered an over-confident boast that the Lord would rescue the nation from calamity as certainly as the “light of the dawn” (שַׁחַר, shakhar) “comes forth” (יֵצֵא, yetse’) every morning. Playing upon the early morning imagery, the Lord responded in 6:4 that Israel’s prerequisite repentance was as fleeting as the early morning dew. Now in 6:5, the Lord announces that he will indeed appear as certainly as the morning; however, it will not be to rescue but to punish Israel: punishment will “come forth” (יֵצֵא) like the “light of the dawn” (אוֹר).

[2:12]  ²⁴ 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.”

[2:12]  ²⁵ tn Heb “I will turn them”; the referents (vines and fig trees) have been specified in the translation for clarity.

[2:12]  ²⁶ tn Heb “the beasts of the field” (so KJV, NASB); the same expression also occurs in v. 18).

[4:6]  ²⁷ tn Heb “they have destroyed” or “my people are destroyed” (so KJV, NIV, NRSV).

[4:6]  ²⁸ tn Heb “Because you reject knowledge”; NLT “because they don’t know me.”

[4:6]  ²⁹ tn Heb “have forgotten”; NAB, NIV “have ignored.”

[4:6]  ³⁰ tn Heb “forget” (so KJV, NRSV); NLT “forget to bless.”

[13:14]  ³¹ tn The translation of the first two lines of this verse reflects the interpretation adopted. There are three interpretive options to v. 14: (1) In spite of Israel’s sins, the Lord will redeem them from the threat of death and destruction (e.g., 11:8). However, against this view, the last line of 13:14 probably means that the Lord will not show compassion to Israel. (2) The Lord announces the triumphant victory over death through resurrection (cf. KJV, ASV, NIV). However, although Paul uses the wording of Hosea 13:14 as an illustration of victory over death, the context of Hosea’s message is the imminent judgment in 723-722 b.c. (3) The first two lines of 13:14 are rhetorical questions without explicit interrogative markers, implying negative answers: “I will not rescue them!” (cf. NAB, NASB, NCV, NRSV, TEV, CEV, NLT). The next two lines in 13:14 are words of encouragement to Death and Sheol to destroy Israel. The final line announces that the Lord will not show compassion on Israel; he will not spare her.

[13:14]  ³² tn Heb “Where, O Death, are your plagues?” (so NIV).

[13:14]  ³³ tn Heb “Where, O Sheol, is your destruction?” (NRSV similar).

[13:14]  sn The two rhetorical questions in 13:14b function as words of encouragement, inviting personified Death and Sheol to draw near like foreign invading armies to attack and kill Israel (cf. TEV, CEV, NLT).

[13:14]  ³⁴ tn Heb “Compassion will be hidden from my eyes” (NRSV similar; NASB “from my sight”).

[5:9]  ³⁵ tn Heb “day of rebuke” (so KJV, NASB); NCV, NRSV, TEV, NLT “day of punishment.”

[5:9]  ³⁶ tn The verb הוֹדַעְתִּי (hoda’ti, Hiphil perfect 1st person common singular from יָדַע, yada’; Qal “to know,” Hiphil “to make known, declare”) here functions as (1) an instantaneous perfect, representing an action being performed at the same instant that the speaker utters the statement (e.g., Gen 14:22; Deut 8:19; 26:3; 2 Sam 17:11; 19:30; Ps 143:6); or (2) an epistolary perfect, representing a situation in past time from the viewpoint of the recipient of the message but in present time from the viewpoint of the writer (e.g., 1 Kgs 15:19; 2 Chr 2:12). For functions of the perfect tense (suffix-conjugation), see IBHS 486-90 §30.5.1.

[5:9]  ³⁷ tn The substantival use of the Niphal participle נֶאֱמָנָה (ne’emanah, “that which is sure”) refers to an event that will occur in the future (BDB 52 s.v. אָמַן 2).

[9:13]  ³⁸ tc The MT is corrupt in 9:13. The BHS editors suggest emending the text to follow the LXX reading. See D. Barthélemy, ed., Preliminary and Interim Report on the Hebrew Old Testament Text Project, 5:250-51.

[10:2]  ³⁹ tn Heb “he”; the referent (the Lord) has been specified in the translation for clarity.

[10:15]  ⁴⁰ map For location see Map4 G4; Map5 C1; Map6 E3; Map7 D1; Map8 G3.

[10:15]  ⁴¹ tn Heb “when the dawn is cut off” or “when the day ceases.” Cf. NLT “When the day of judgment dawns.”

[10:15]  ⁴² tn The root דָמָה (damah, “to be cut off, cease to exist, be destroyed”; BDB 198 s.v. דָמָה; HALOT 225 s.v. דמה) is repeated in the Hebrew text. The form נִדְמֹה (nidmoh, Niphal infinitive absolute) appears in the first colon, and the form נִדְמָה (nidmah, Niphal perfect 3rd person masculine singular) appears in the second colon. This striking repetition creates a dramatic wordplay which, for stylistic reasons, cannot be reproduced in English translations: “The moment the dawn ceases to exist (i.e., at the break of dawn), the king of Israel will cease to exist.”

[4:3]  ⁴³ tn Or “languish” (so KJV, NRSV); NIV “waste away.”

[4:3]  ⁴⁴ tn Heb “the beasts of the field” (so NAB, NIV).

[9:12]  ⁴⁵ tn Heb “I will bereave them from a man”; NRSV “I will bereave them until no one is left.”

[13:1]  ⁴⁶ sn In Hosea the name “Ephraim” does not refer to the tribe, but to the region of Mount Ephraim where the royal residence of Samaria was located. It functions as a synecdoche of location (Mount Ephraim) for its inhabitants (the king of Samaria; e.g., 5:13; 8:8, 10).

[13:1]  ⁴⁷ tn The rulers of Ephraim (i.e., Samaria) issued many political decisions in the 8th century b.c. which brought “terror” to the other regions of the Northern Kingdom, as well as to Judah: “hearts shook as the trees of the forest shake before the wind” (Isa 7:2; 2 Kgs 16:5).

[13:1]  ⁴⁸ tn The noun רְתֵת (rÿtet, “terror, trembling”) appears only here in OT (BDB 958 s.v. רְתֵת; HALOT 1300-1301 s.v. רְתֵת). However, it is attested in 1QH 4:33 where it means “trembling” and is used as a synonym with רַעַד (ra’ad, “quaking”). It also appears in Mishnaic Hebrew, meaning “trembling” (G. Dalman, Aramäisch-neuhebräisches Handwörterbuch, 406, s.v. רעד). This is the meaning reflected in the Greek recensions of Aquila, Symmachus, and Theodotion, as well as Jerome’s Latin Vulgate.

[13:1]  ⁴⁹ tc The MT vocalizes the consonantal text as נָשָׂא (nasa’, “he exalted”; Qal perfect 3rd person masculine singular) which is syntactically awkward. The LXX and Syriac reflect a vocalization tradition of נִשָּׂא (nisa’, “he was exalted”; Niphal perfect 3rd person masculine singular). The BHS editors suggest that this revocalization should be adopted, and it has been followed by NAB, NIV, NRSV.

[5:1]  ⁵⁰ tn Heb “O house of Israel” (so NAB, NASB, NRSV); NLT “all of Israel’s leaders.”

[5:1]  ⁵¹ tn Heb “Use the ear”; ASV “give ear.”

[5:1]  ⁵² tn Heb “O house of the king” (so KJV); NIV “O royal house.”

[5:1]  ⁵³ tn Heb “for the judgment is to you”; or “For this accusation is against you.” Cf. NIV “This judgment is against you.”

[5:1]  ⁵⁴ sn The noun פַּח (pakh, “trap”) is used (1) literally of a bird-trap, used in similes and metaphors (Amos 3:5; Prov 7:23; Eccl 9:12), and (2) figuratively to refer to (a) calamities and plots (Job 18:9; 22:10; Pss 91:3; 119:110; 124:7; 140:6; 141:9; 142:4; Prov 22:5; Isa 24:17-18; Jer 18:22; 48:43-44; Hos 9:8) and (b) a source of calamity (Josh 23:13; Pss 11:6; 69:23; Isa 8:14; Hos 5:1; BDB 809 s.v. פַּח).

[5:1]  ⁵⁵ tn Heb “you were a trap to Mizpah.”

[5:1]  ⁵⁶ sn The noun רֶשֶׁת (reshet, “net”) is used (1) literally of a net used to catch birds (Prov 1:17) and (2) in figurative descriptions of the wicked plotting to ensnare their victims (Prov 29:5; Pss 9:16; 10:9; 25:15; 31:5; 35:7; 57:7; 140:6; Job 18:8; BDB 440 s.v. רֶשֶׁת).

[5:1]  ⁵⁷ tn Heb “and a net spread out over Tabor.”

[7:16]  ⁵⁸ tc The MT reads the enigmatic יָשׁוּבוּ לֹא עָל (yashuvu lo’ ’al) which is taken variously: “they turn, but not upward” (NASB); “they do not turn to the Most High” (NIV); “they return, but not to the most High” (KJV). The BHS editors suggest יָשׁוּבוּ לַבַּעַל (yashuvu labba’al, “they turn to Baal”; so RSV) or יָשׁוּבוּ לַבְּלִיַּעַל (yashuvu labbÿliyya’al, “they turn to Belial”) which is reflected by the LXX.

[7:16]  ⁵⁹ tn Heb “because their tongue.” The term “tongue” is used figuratively, as a metonymy of cause (tongue) for the effect (prayers to Baal).

[7:16]  ⁶⁰ tn Heb “this [will] be for scorn in the land of Egypt”; NIV “they will be ridiculed (NAB shall be mocked) in the land of Egypt.”

[9:6]  ⁶¹ tn The deictic particle הִנֵּה (hinneh, “Behold!”) is used frequently in prophetic announcements, introducing a solemn or important declaration, particularly in threats of judgment (BDB 244 s.v. הִנֵּה b.β). Many modern English versions leave this particle untranslated here.

[9:6]  ⁶² tn The conjunction כִּי (ki) introduces a concessive clause: “Although, when, if, even if” (BDB 473 s.v. כִּי 2.c.β). It has a force approximating “even if” (so NIV, NCV, NRSV, CEV, NLT), but it represents a situation as more likely to occur than אִם (‘im, “if”). The concessive use of כִּי is normally followed by an imperfect, but occasionally a perfect is used, as is the case here (e.g., Mic 7:8; Nah 1:10; Pss 21:12; 119:83).

[9:6]  ⁶³ tn The verb קָבַץ (qavats, “to gather together”) should be nuanced “grab hold” in this context (HALOT 1063 s.v. קבץ). This pictures a personified Egypt taking the fugitives prisoner.

[9:6]  ⁶⁴ tn Heb “the treasured things of their silver”; NASB, NIV, TEV, NLT “treasures of silver.”

[9:6]  ⁶⁵ tn Heb “their tents” (so NIV, NRSV); CEV “your tents.”

[12:1]  ⁶⁶ tn Heb “a treaty” (so NIV, NRSV); KJV, NASB “a covenant”; NAB “comes to terms.”

[12:1]  ⁶⁷ tn The phrase “as tribute” does not appear in the Hebrew text, but is supplied in the translation for clarity. Cf. NCV “send a gift of olive oil.”