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 13:1

Baal Worshipers and Calf Worshipers to be Destroyed

13:1 When Ephraim ³  spoke, ⁴  there was terror; ⁵ 

he was exalted ⁶  in Israel,

but he became guilty by worshiping Baal and died.

Kisah Para Rasul 13:34

13:34 But regarding the fact that he has raised Jesus ⁷  from the dead, never ⁸  again to be ⁹  in a state of decay, God ¹⁰  has spoken in this way: ‘I will give you ¹¹  the holy and trustworthy promises ¹²  made to David.’ ¹³ 

Yeremia 44:7-8

44:7 “So now the Lord, the God who rules over all, the God of Israel, ¹⁴  asks, ‘Why will you do such great harm to yourselves? Why should every man, woman, child, and baby of yours be destroyed from the midst of Judah? Why should you leave yourselves without a remnant? 44:8 That is what will result from your making me angry by what you are doing. ¹⁵  You are making me angry by sacrificing to other gods here in the land of Egypt where you live. You will be destroyed for doing that! You will become an example used in curses ¹⁶  and an object of ridicule among all the nations of the earth. ¹⁷ 

Yehezkiel 18:31

18:31 Throw away all your sins you have committed and fashion yourselves a new heart and a new spirit! ¹⁸  Why should you die, O house of Israel?

[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.

[13:1]  ³ 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]  ⁴ 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]  ⁵ 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]  ⁶ 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.

[13:34]  ⁷ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[13:34]  ⁸ tn Although μηκέτι (mhketi) can mean “no longer” or “no more,” the latter is more appropriate here, since to translate “no longer” in this context could give the reader the impression that Jesus did experience decay before his resurrection. Since the phrase “no more again to be” is somewhat awkward in English, the simpler phrase “never again to be” was used instead.

[13:34]  ⁹ tn The translation “to be in again” for ὑποστρέφω (Jupostrefw) is given in L&N 13.24.

[13:34]  ¹⁰ tn Grk “he”; the referent (God) has been specified in the translation for clarity.

[13:34]  ¹¹ tn The pronoun “you” is plural here. The promises of David are offered to the people.

[13:34]  ¹² tn Or “the trustworthy decrees made by God to David.” The phrase τὰ ὅσια Δαυὶδ τὰ πιστά (ta Josia Dauid ta pista) is “compressed,” that is, in a very compact or condensed form. It could be expanded in several different ways. BDAG 728 s.v. ὅσιος 3 understands it to refer to divine decrees: “I will grant you the sure decrees of God relating to David.” BDAG then states that this quotation from Isa 55:3 is intended to show that the following quotation from Ps 16:10 could not refer to David himself, but must refer to his messianic descendant (Jesus). L&N 33.290 render the phrase “I will give to you the divine promises made to David, promises that can be trusted,” although they also note that τὰ ὅσια in Acts 13:34 can mean “divine decrees” or “decrees made by God.” In contemporary English it is less awkward to translate πιστά as an adjective (“trustworthy”). The concept of “divine decrees,” not very understandable to the modern reader, has been replaced by “promises,” and since God is the implied speaker in the context, it is clear that these promises were made by God.

[13:34]  ¹³ sn A quotation from Isa 55:3. The point of this citation is to make clear that the promise of a Davidic line and blessings are made to the people as well.

[44:7]  ¹⁴ tn Heb “Yahweh, the God of armies, the God of Israel.” Compare 35:17; 38:17 and for the title “God of armies” see the study note on 2:19.

[44:8]  ¹⁵ tn Heb “the works of your hands.” Here the phrase is qualified by the epexegetical לְ (lamed) + infinitive, לְקַטֵּר (lÿqatter, “by sacrificing [to other gods]”). For further discussion on the use of this phrase see the translator’s note on 25:6.

[44:8]  ¹⁶ tn Heb “a curse.” For the meaning of this phrase see the translator’s note on 24:9 and see the usage in 24:9; 25:18; 26:6; 29:22.

[44:8]  ¹⁷ tn Verses 7b-8 are all one long, complex sentence governed by the interrogative “Why.” The Hebrew text reads: “Why are you doing great harm to your souls [= “yourselves” (cf. BDB 660 s.v. נֶפֶשׁ 4.b[6])] so as to cut off [= destroy] from yourselves man and woman, child and baby [the terms are collective singulars and are to be interpreted as plurals] from the midst of Judah so as not to leave to yourselves a remnant by making me angry with the works of your hands by sacrificing to other gods in the land of Egypt where you have come to live so as to cut off [an example of result rather than purpose after the particle לְמַעַן (lÿma’an; see the translator’s note on 25:7)] yourselves and so that you may become a curse and an object of ridicule among all the nations of the earth.” The sentence has been broken down and restructured to better conform with contemporary English style. An attempt has been made to retain an equivalent for all the subordinations and qualifying phrases.

[44:8]  sn What is being threatened is not the total destruction of a remnant of Judah. Jeremiah recognizes those who have been carried off to Babylon as well as other places as seeds for a new beginning (e.g., 24:5-6; 29:14; 30:3). But he denies here that any of those who have gone to Egypt and are continuing to practice idolatry will be among them. All of them will be cut off (i.e., destroyed) from the midst of Judah so that not a remnant of them will be left.

[18:31]  ¹⁸ sn In Ezek 11:19, 36:26 the new heart and new spirit are promised as future blessings.