Yehezkiel 11:21

11:21 But those whose hearts are devoted to detestable things and abominations, I hereby repay them for what they have done, ¹  says the sovereign Lord.”

Yehezkiel 16:43

16:43 “‘Because you did not remember the days of your youth and have enraged me with all these deeds, I hereby repay you for what you have done, ²  declares the sovereign Lord. Have you not engaged in prostitution on top of all your other abominable practices?

Yehezkiel 23:31

23:31 You have followed the ways of your sister, so I will place her cup of judgment ³  in your hand.

Yehezkiel 23:49

23:49 They will repay you for your obscene conduct, and you will be punished for idol worship. ⁴  Then you will know that I am the sovereign Lord.”

Yeremia 16:18

16:18 Before I restore them ⁵  I will punish them in full ⁶  for their sins and the wrongs they have done. For they have polluted my land with the lifeless statues of their disgusting idols. They have filled the land I have claimed as my own ⁷  with their detestable idols.” ⁸ 

Yeremia 25:14

25:14 For many nations and great kings will make slaves of the king of Babylon and his nation ⁹  too. I will repay them for all they have done!’” ¹⁰ 

Hosea 9:7

9:7 The time of judgment ¹¹  is about to arrive! ¹² 

The time of retribution ¹³  is imminent! ¹⁴ 

Let Israel know! ¹⁵ 

Israel Rejects Hosea’s Prophetic Exhortations

The prophet is considered a fool ¹⁶  –

the inspired man ¹⁷  is viewed as a madman ¹⁸  –

because of the multitude of your sins

and your intense ¹⁹  animosity.

Hosea 12:2

12:2 The Lord also has a covenant lawsuit ²⁰  against Judah;

he will punish Jacob according to his ways

and repay him according to his deeds.

Ibrani 10:30

10:30 For we know the one who said, “Vengeance is mine, I will repay,” ²¹  and again, “The Lord will judge his people.” ²² 

[11:21]  ¹ tn Heb “their way on their head I have placed.”

[16:43]  ² tn Heb “your way on (your) head I have placed.”

[23:31]  ³ tn Heb “her cup.” A cup of intoxicating strong drink is used, here and elsewhere, as a metaphor for judgment because both leave one confused and reeling. (See Jer 25:15, 17, 28; Hab 2:16.) The cup of wrath is a theme also found in the NT (Mark 14:36).

[23:49]  ⁴ tn Heb “and the sins of your idols you will bear.” By extension it can mean the punishment for the sins.

[16:18]  ⁵ tn Heb “First.” Many English versions and commentaries delete this word because it is missing from the Greek version and is considered a gloss added by a postexilic editor who is said to be responsible also for vv. 14-16. This is not the place to resolve issues of authorship and date. It is the task of the translator to translate the “original” which in this case is the MT supported by the other versions. The word here refers to order in rank or order of events. Compare Gen 38:28; 1 Kgs 18:25. Here allusion is made to the restoration previously mentioned. First in order of events is the punishment of destruction and exile, then restoration.

[16:18]  ⁶ tn Heb “double.” However, usage in Deut 15:18 and probably Isa 40:2 argues for “full compensation.” This is supported also by usage in a tablet from Alalakh in Syria. See P. C. Craigie, P. H. Kelley, J. F. Drinkard, Jeremiah 1-25 (WBC), 218, for bibliography.

[16:18]  ⁷ tn Heb “my inheritance.”

[16:18]  sn For earlier references to the term used here see Jer 2:7 where it applies as here to the land, Jer 10:16; 12:8-9 where it applies to the people, and Jer 12:7 where it applies to the temple.

[16:18]  ⁸ tn Many of the English versions take “lifeless statues of their detestable idols” with “filled” as a compound object. This follows the Masoretic punctuation but violates usage. The verb “fill” never takes an object preceded by the preposition בְּ (bet).

[25:14]  ⁹ tn Heb “make slaves of them.” The verb form here indicates that the action is as good as done (the Hebrew prophetic perfect). For the use of the verb rendered “makes slaves” see parallel usage in Lev 25:39, 46 (cf. BDB 713 s.v. עָבַד 3).

[25:14]  ¹⁰ tn Heb “according to their deeds and according to the work of their hands.” The two phrases are synonymous; it would be hard to represent them both in translation without being redundant. The translation attempts to represent them by the qualifier “all” before the first phrase.

[9:7]  ¹¹ tn Heb “the days of the visitation”; NAB, NASB, NIV, NRSV “the days of punishment.”

[9:7]  ¹² tn Heb “has come” (בָּאוּ, ba’u). The two perfect tense (suffix-conjugation) verbs בָּאוּ (Qal perfect 3rd person common plural from בּוֹא, bo’, “to come”) repeated in this verse are both examples of the so-called “prophetic perfect”: the perfect, which connotes completed or factual action, is used in reference to future events to emphasize the certainty of the announced event taking place.

[9:7]  ¹³ tn Heb “the days of the retribution”; NIV “of reckoning”; NRSV “of recompense.”

[9:7]  ¹⁴ tn Heb “has come”; NIV “are at hand”; NLT “is almost here.”

[9:7]  ¹⁵ tc The Aleppo Codex and Leningrad Codex (the MT ms employed for BHS) both place the atnach (colon-divider) after יֵדְעוּ יִשְׂרָאֵל (yedÿ’u yisra’el, “Let Israel know!”), indicating that this line belongs with 9:7a (cf. NAB, NASB, NIV). However, the LXX reads κακωθήσεται (kakwqhsetai) which reflects an underlying Vorlage of יָרֵעוּ (yare’u, Qal imperfect 3rd person common plural from יָרַע, yara’, “to cry”), as opposed to the MT יֵדְעוּ (yedÿ’u, Qal jussive 3rd common plural from יָדַע, yada’, “to know”). The Old Greek connects יֵדְעוּ יִשְׂרָאֵל (“Israel cries out”) with the following lines (cf. NRSV), which appear to be quotations of Israel mocking Hosea. Aquila (ἔγνω, egnw) and Symmachus (γνώσεται, gnwsetai) both reflect the proto-MT tradition. For a discussion of this textual and syntactical problem, see H. W. Wolff, Hosea (Hermeneia), 150.

[9:7]  ¹⁶ tn Or “is distraught”; cf. CEV, NLT “are crazy.”

[9:7]  ¹⁷ tn Heb “the man of the Spirit”; NAB, NRSV “spirit.”

[9:7]  ¹⁸ tn Or “is driven to despair.” The term מְשֻׁגָּע (mÿshugga’, Pual participle masculine singular from שָׁגַע, shaga’, “to be mad”) may be understood in two senses: (1) It could be a predicate adjective which is a figure of speech: “to be maddened,” to be driven to despair (Deut 28:34); or (2) it could be a substantive: “a madman,” referring to prophets who attempted to enter into a prophetic state through whipping themselves into a frenzy (1 Sam 21:16; 2 Kgs 9:11; Jer 29:26; see BDB 993 s.v. שָׁגַע). The prophetic context of 9:7 favors the latter option (which is followed by most English versions). Apparently, the general populace viewed these mantics with suspicion and questioned the legitimacy of their claim to be true prophets (e.g., 2 Kgs 9:11; Jer 29:26).

[9:7]  ¹⁹ tn Heb “great.”

[12:2]  ²⁰ tn The noun רִיב (riv, “dispute”) is used in two contexts: (1) nonlegal contexts: (a) “dispute” between individuals (e.g., Gen 13:7; Isa 58:1; Jer 15:10) or (b) “brawl, quarrel” between people (e.g., Exod 17:7; Deut 25:1); and (2) legal contexts: (a) “lawsuit, legal process” (e.g., Exod 23:3-6; Deut 19:17; 21:5; Ezek 44:24; Ps 35:23), (b) “lawsuit, legal case” (e.g., Deut 1:12; 17:8; Prov 18:17; 25:9), and (c) God’s “lawsuit” on behalf of a person or against his own people (Hos 4:1; 12:3; Mic 6:2; HALOT 1225-26 s.v. רִיב). The term in Hosea refers to a covenant lawsuit in which Yahweh, the suzerain, lodges a legal case against his disobedient vassal, accusing Israel and Judah of breach of covenant which will elicit the covenant curses. Cf. NLT “is bringing a lawsuit.”

[10:30]  ²¹ sn A quotation from Deut 32:35.

[10:30]  ²² sn A quotation from Deut 32:36.