Yesaya 58:12

58:12 Your perpetual ruins will be rebuilt; ¹ 

you will reestablish the ancient foundations.

You will be called, ‘The one who repairs broken walls,

the one who makes the streets inhabitable again.’ ² 

Yeremia 14:19

14:19 Then I said,

“Lord, ³  have you completely rejected the nation of Judah?

Do you despise ⁴  the city of Zion?

Why have you struck us with such force

that we are beyond recovery? ⁵ 

We hope for peace, but nothing good has come of it.

We hope for a time of relief from our troubles, but experience terror. ⁶ 

Ratapan 2:13

מ (Mem)

2:13 With what can I equate ⁷  you?

To what can I compare you, O Daughter Jerusalem?

To what can I liken you ⁸ 

so that ⁹  I might comfort you, O Virgin Daughter Zion?

Your wound is as deep ¹⁰  as the sea. ¹¹ 

Who can heal you? ¹² 

Hosea 5:13

5:13 When Ephraim saw ¹³  his sickness

and Judah saw his wound,

then Ephraim turned ¹⁴  to Assyria,

and begged ¹⁵  its great king ¹⁶  for help.

But he will not be able to heal you!

He cannot cure your wound! ¹⁷ 

Hosea 6:1

Superficial Repentance Breeds False Assurance of God’s Forgiveness

6:1 “Come on! Let’s return to the Lord!

He himself has torn us to pieces,

but he will heal us!

He has injured ¹⁸  us,

but he will bandage our wounds!

[58:12]  ¹ tn Heb “and they will build from you ancient ruins.”

[58:12]  ² tc The Hebrew text has “the one who restores paths for dwelling.” The idea of “paths to dwell in” is not a common notion. Some have proposed emending נְתִיבוֹת (nÿtivot, “paths”) to נְתִיצוֹת (nÿtitsot, “ruins”), a passive participle from נָתַץ (natats, “tear down”; see HALOT 732 s.v. *נְתִיצָה), because tighter parallelism with the preceding line is achieved. However, none of the textual sources support this emendation. The line may mean that paths must be repaired in order to dwell in the land.

[14:19]  ³ tn The words, “Then I said, ‘Lord” are not in the Hebrew text. It is obvious from the context that the Lord is addressee. The question of the identity of the speaker is the same as that raised in vv. 7-9 and the arguments set forth there are applicable here as well. Jeremiah is here identifying with the people and doing what they refuse to do, i.e., confess their sins and express their trust in him.

[14:19]  ⁴ tn Heb “does your soul despise.” Here as in many places the word “soul” stands as part for whole for the person himself emphasizing emotional and volitional aspects of the person. However, in contemporary English one does not regularly speak of the “soul” in contexts such as this but of the person.

[14:19]  sn There is probably a subtle allusion to the curses called down on the nation for failure to keep their covenant with God. The word used here is somewhat rare (גָּעַל, ga’al). It is used of Israel’s rejection of God’s stipulations and of God’s response to their rejection of him and his stipulations in Lev 26:11, 15, 30, 43-44. That the allusion is intended is probable when account is taken of the last line of v. 21.

[14:19]  ⁵ tn Heb “Why have you struck us and there is no healing for us.” The statement involves poetic exaggeration (hyperbole) for rhetorical effect.

[14:19]  ⁶ tn Heb “[We hope] for a time of healing but behold terror.”

[14:19]  sn The last two lines of this verse are repeated word for word from 8:15. There they are spoken by the people.

[2:13]  ⁷ tc The MT reads אֲעִידֵךְ (’a’idekh), Hiphil imperfect 1st person common singular + 2fs suffix from עָדָה (’adah, “to testify”): “[How] can I testify for you?” However, Latin Vulgate comparabo te reflects the reading אֶעֱרָךְ (’e’erakh), Qal imperfect 1st person common singular from עָרַךְ (’arakh, “to liken”): “[To what] can I liken [you]?” The verb עָרַךְ (’arakh) normally means “to lay out, set in rows; to get ready, set in order; to line up for battle, set battle formation,” but it also may denote “to compare (as a result of arranging in order), to make equal” (e.g., Pss 40:6; 89:6 [HT 7]; Job 28:17, 19; Isa 40:18; 44:7). The BHS editors suggest the emendation which involves simple orthographic confusion between ר (resh) and ד (dalet), and deletion of י (yod) that the MT added to make sense of the form. The variant is favored based on internal evidence: (1) it is the more difficult reading because the meaning “to compare” for עָרַךְ (’arakh) is less common than עָדָה (’adah, “to testify”), (2) it recovers a tight parallelism between עָרַךְ (’arakh, “to liken”) and דָּמָה (damah, “to compare”) (e.g., Ps 89:6 [HT 7]; Isa 40:18), and (3) the MT reading: “How can I testify for you?” makes little sense in the context. Nevertheless, most English versions hold to the MT reading: KJV, RSV, NRSV, NASB, NIV, TEV, CEV. This textual emendation was first proposed by J. Meinhold, “Threni 2,13,” ZAW 15 (1895): 286.

[2:13]  ⁸ tc The MT reads מָה אַשְׁוֶה־לָּךְ וַאֲנַחֲמֵךְ (mah ’ashveh-lakh va’anakhamekh, “To what can I compare you so that I might comfort you?”). The LXX reflects a Vorlage of מִי יוֹשִׁיעַ לָךְ וְנִחַמְךָ (mi yoshia’ lakh vÿnikhamÿkha, “Who will save you so that he might comfort you?”). This textual variant reflects several cases of orthographic confusion between similarly spelled words. The MT best explains the origin of the LXX textual variants. Internal evidence of contextual congruence favors the MT as the original reading.

[2:13]  ⁹ tn The ו (vav) prefixed to וַאֲנַחֲמֵךְ (va’anakhamekh, “I might comfort you”) denotes purpose: “so that….”

[2:13]  ¹⁰ tn Heb “as great as the sea.”

[2:13]  ¹¹ tc The MT reads כָּיָּם (kayyam, “as the sea”), while the LXX reflects a Vorlage of כּוֹס (kos, “a cup”). The textual variant is probably due to simple orthographic confusion between letters of similar appearance. The idiomatic expression favors the MT.

[2:13]  ¹² sn The rhetorical question implies a denial: “No one can heal you!” The following verses, 14-17, present four potential healers – prophets, passersby, enemies, and God.

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

[5:13]  ¹⁴ tn Heb “went to” (so NAB, NRSV, TEV); CEV “asked help from.”

[5:13]  ¹⁵ tn Heb “sent to” (so KJV, NIV, NRSV).

[5:13]  ¹⁶ 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]  ¹⁷ 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.

[6:1]  ¹⁸ tn “has struck”; NRSV “struck down.”