Shittim

The Hebrew in Hosea 5:2 that is translated in various ways in English translations (see here ), including “sin,” “slaughter,” “deceitfulness,” “rebel,” and “Shittim” as a place name (see Numbers 25:1, 33:49, Joshua 2:21, 3:1, Joel 3:18, and Micah 6:5 for other references to the place name), is translated by the Good News Translation and the New Living Translation as “Acacia City (or: Valley).” “Shittim” is a word for the Acacia tree and the translators chose “Acacia” since “Shittim,” especially as part of “pit dug deep in Shittim” or similar resembles a rude expression in English, especially when read aloud. (Source: de Blois / Dorn / van Steenbergen / Thompson, 2020)

See also acacia.

Translation commentary on Hosea 2:21 - 2:22

And in that day, says the LORD: See the comments on 2.16. The phrase in that day marks this section as the third in the series of three promises. Here Yahweh promises that he will restore agricultural blessings to Israel, and that Israel will be his people again. So verses 21-23 should be formatted as a separate paragraph or as a separate stanza (so Revised Standard Version). In that day should be translated in a way that relates it with the same phrase in 2.16 and 2.18.

Says the LORD frequently occurs at the beginning of a promise to help. Good News Translation omits this phrase because it is clear in English that Yahweh is continuing to speak. However, translators should keep it if possible.

I will answer the heavens and they shall answer the earth, and the earth shall answer the grain, the wine, and the oil, and they shall answer Jezreel: The Hebrew verb for answer often implies that someone has asked for help, or that someone has prayed. Therefore a number of translations have made “prayers” explicit (so Good News Translation, Die Bibel im heutigen Deutsch). However, the assumption that prayers are implicit in this text is questionable. In general the verb that is used implies a response to needs. Whether these needs have been expressed or not is not relevant. This verb is also used in liturgical contexts.

In the Hebrew text the phrase I will answer also occurs in the first line of verse 21. New Revised Standard Version therefore begins verse 21 with “On that day I will answer, says the LORD, I will answer the heavens….” Both Revised Standard Version and Good News Translation have left the first occurrence implied, since it would be redundant in English. Moreover, it is missing in two ancient versions: the Septuagint and the Peshitta (the ancient Syriac translation). However, for artistic reasons it may be helpful to retain this phrase. In many languages repetition reinforces the poetic nature of the passage. Die Bibel im heutigen Deutsch (1982) keeps it by beginning these verses with “ ‘At that time,’ says the Lord, ‘I will hearken to the prayers that ascend to me,’ ” and so does Bible en français courant with “On that day, says the Lord, I will be a God who responds.” In Hebrew the repetition serves to introduce and emphasize I will answer as a key expression. The verb answer is then used three more times, corresponding to the threefold “I will betroth you to me” in 2.19-20. Such a threefold use of a term in Hebrew is a sign of completeness and finality.

Revised Standard Version follows the Hebrew order of answers: Yahweh answers the heavens (that is, the sky) by giving rain, the heavens answer the earth by letting rain fall, the earth answers the grain, the wine, and the oil by nourishing the plants that produce these foods, and the foods answer the prayers of Jezreel (that is, Israel). Bible en français courant follows this order also, but with a more appropriate set of terms as follows: “I will respond to the needs of the sky, which will respond to the needs of the earth, which will respond to the needs of the grain, the new wine, and the fresh oil; and all these will respond to the needs of Jezreel.” Since the chain of need begins with Israel, Good News Translation puts the answer to Israel’s prayer first. Die Bibel im heutigen Deutsch (1982) retains the Hebrew order but omits some of the repetition for stylistic purposes, saying “The heavens will not pray to me in vain, and the earth not [pray] in vain to the heavens; the threshing floor and [wine] press will not pray in vain to the earth, and Jezreel not [pray] in vain to the threshing floor and press.” Bijbel in Gewone Taal makes it explicit that the first prayer is “for rain.” The rest of its rendering for verses 21-22 follows the Hebrew literally, thereby preserving the repetitive poetic nature of the verses.

It is implied that the heavens will be the source of rain that will give nurture to the earth, and the earth in turn will give nurture to the various plants, which in turn will nurture Jezreel. For the Hebrew words rendered grain, wine and oil, see 2.8. Since the list of foods produced by the earth begins with unprocessed grain, Good News Translation continues with unprocessed “grapes” and “olives” rather than with the juices that are produced by squeezing them. Die Bibel im heutigen Deutsch (1982) follows Wolff’s suggestion that the grain, wine, and oil are evidently meager on the threshing floors and in the presses, and that one can therefore translate freely that the cry for help comes from the threshing floors and the presses.

Jezreel is used here in a beautiful but complicated poetic image. It recalls the name of Hosea’s first son, which means “God sows [seed]” and carries the promise that God will bless his people (see 1.11). It is also the name of the valley that had been taken over by the Assyrians (see comments on 1.5). The people of Israel depended heavily upon the Valley of Jezreel as an agricultural area, and so what occurred there affected all Israel. It is also significant that the Hebrew names “Israel” and “Jezreel” have a similar sound. Good News Translation renders Jezreel as “Israel,” which is immediately understood, and explains in a footnote that “The Hebrew text here refers to Israel as Jezreel.” If the translator uses “Jezreel” in the text, there should be a footnote explaining that the name refers to Israel and that it means “God sows [seed],” especially since the Hebrew verb for “sow” is the first word in the next verse.

The sky, the earth, and the plants in this verse are spoken of as if they are persons. This figure of speech is called “personification.” Since in some languages it is hard to follow the chain of answers by the personified sky, earth and plants, Good News Translation drops the personification and states directly that God will answer Israel’s prayer by sending rain and causing the earth to grow the plants necessary for food. If the personification can be kept, the text generates more impact. Hosea makes it clear that Yahweh, not Baal, is behind the rain, earth, and plants that produce food.

A translation model for this verse is:

• 21 When that happens
I will answer.
-The LORD speaks-
I will answer the sky,
the sky will answer the earth,
22 the earth will answer the grain, the wine and the olive oil,
and they will answer Jezreel.

Quoted with permission from Dorn, Louis & van Steenbergen, Gerrit. A Handbook on Hosea. (UBS Helps for Translators). Miami: UBS, 2020. For this and other handbooks for translators see here .

Translation commentary on Hosea 5:7

They have dealt faithlessly with the LORD refers to Israel’s treachery in deserting Yahweh and worshiping idols. The Hebrew verb translated have dealt faithlessly is used to describe adultery, unfaithfulness in marriage (see Jer 3.20). Here it is a metaphor describing the unfaithful relationship of Israel with the LORD. Good News Translation says “have been unfaithful,” which is an English expression used of an unfaithful spouse, so it expresses the idea here correctly for English speakers.

For they have born alien children: Good News Translation says “their children do not belong to him.” This line continues the figure of adultery since the Hebrew expression for alien children refers to children whose biological father is not the mother’s husband. Here the expression means that the Israelite parents have wandered from Yahweh, so their children do not know him and are strangers to him. This verse clearly relates to the story of Hosea and Gomer, especially in 2.4-5. The topic of children also helps to relate this section B-b′ with section B-b, where children are discussed in 4.6.

Now the new moon shall devour them with their fields: The text and interpretation of this line are uncertain. The new moon may refer to a monthly festival at which there is a feast with plenty to eat (see 1 Sam 20.5, 18, 24). If so, then this line reverses what is expected by saying that the festival will devour them (so Revised Standard Version, New American Bible, Traduction œcuménique de la Bible). The statement then is a kind of riddle that requires explanation: their pagan monthly festival will become the cause of their destruction, contrary to the blessing they looked for at the beginning of each month. The problem with this interpretation is that God’s Law also instructed the Israelites to celebrate the New Moon Festival (see Num 28.11-15). An alternate interpretation is that this statement is a threat that they will be destroyed by the time of the next new moon. This interpretation is the one adopted by Good News Translation: “So now they and their lands will soon be destroyed.” Die Bibel im heutigen Deutsch is more specific with “Within a single month will they and their land have a downfall.” Similar models are “Now, in less than a month, their country will be ruined” (Bible en français courant) and “But before the new moon they and their fields will be devoured” (De Nieuwe Bijbelvertaling). Compare also King James Version: “now shall a month devour them with their portions.” Some scholars suggest a connection between the New Moon Festival and ritual sex. In that case this line means their own behavior will “eat” them. Others prefer to emend the Hebrew text to read “A new people will eat them with their fields,” which means that people from elsewhere will invade the country, kill the people, and exploit the fields. Others emend the text to read “and now the destroyer will devour them, them and their estates” (Jerusalem Bible) or “Now an invader shall devour their fields” (New English Bible). However, these emendations are uncertain. The preferred interpretation is that the Israelites and their fields will be destroyed by the time of the next new moon.

A translation model for this verse is:

• They have betrayed the LORD,
because they have given birth to illegitimate children.
Soon, before the New Moon Festival
they and their fields will be destroyed.

Quoted with permission from Dorn, Louis & van Steenbergen, Gerrit. A Handbook on Hosea. (UBS Helps for Translators). Miami: UBS, 2020. For this and other handbooks for translators see here .

Translation commentary on Hosea 7:13

Good News Translation begins a new paragraph here, so that the threats in this verse apply to both the figure of the dove and that of the unturned loaf. Revised Standard Version‘s stanza break before verse 14 seems to break the flow of a unified theme and should not be followed.

Woe to them, for they have strayed from me! Destruction to them, for they have rebelled against me!: These two lines clearly form a parallelism in which the second line is more intense than the first one. Woe to them is expressed by Good News Translation in modern English as “They are doomed!” The Hebrew word for Woe occurs only here and in 9.12 in Hosea. It expresses a feeling of anguish or distress, either one’s own anguish or that felt for another. It should be regarded as a curse. The parallel clause, Destruction to them, shows that this is God’s planned punishment, not merely something that will happen by chance. In this context both expressions may be understood as a curse or threat. The second line is more intense, both in the threat and in the reason for the threat. In the first line the verb strayed suggests that the Israelites may have sinned thoughtlessly. However, the context shows that their actions were deliberate. Strayed from me is better rendered “fled from me” (New Jerusalem Bible, Die Bibel im heutigen Deutsch) or “left me” (Good News Translation). The Hebrew expression for they rebelled against me refers to a form of mutiny, deliberately going against God.

I would redeem them: This clause begins with the Hebrew waw conjunction (literally “And”), which Revised Standard Version omits. The model below keeps it. The independent Hebrew pronoun for I is emphatic, so it may be rendered “I even I.” The verb for redeem has been interpreted in several ways: “I long to redeem them” (New International Version; similarly Revised Standard Version, New English Bible, Die Bibel im heutigen Deutsch), “I was their Redeemer” (New Jewish Publication Society’s Tanakh), “I have rescued them again and again” (New Jerusalem Bible), and “I wanted to save them” (Good News Translation; similarly Jerusalem Bible, Bible en français courant, Traduction œcuménique de la Bible). The first and the last interpretations are the most likely, and a translator is free to choose either one. The Hebrew verb for redeem is found in commercial law for restoring a person or thing that was temporarily held by someone else; a price is not necessarily involved, and the person or thing may be simply set free or else restored to the true owner. In the context of Hosea’s marriage, the term recalls not only the price paid in 3.2 but the effort to regain the (first) wife; the parallel effort of Yahweh for Israel seems to be the message here. Good News Translation‘s “I wanted to save them” should be followed only if it fits in suitably with this context. Other options are “I should liberate them” (Bible en français courant) and “I would have rescued them” (Contemporary English Version).

But they speak lies against me would be easier to translate if we knew the type of lies here. The lies may have been false information about Yahweh by which the Israelites led each other into false worship; for example, New Living Translation says “but they have told lies about me” (similarly Die Bibel im heutigen Deutsch). New Jewish Publication Society’s Tanakh has “Yet they have plotted treason against Me,” but this model does not seem to translate lies correctly. A better interpretation of lies is that of Wolff, who recalls the Israelites’ false repentance (6.1-3), proven false by their attitudes, the unjust dealings of their courts, and their foreign policy. The word “betray” reflects such connotations (see the model below). God has a hard time reaching past their dishonesty to rescue them. Good News Translation‘s “but their worship of me was false” is possible but is restricted to only one segment of what may have been involved and therefore is not recommended.

A translation model for this verse is:

• Disaster to them! The have fled from me.
Destruction to them! They have rebelled against me.
And I? I had wanted to liberate them,
but they betrayed me.

Quoted with permission from Dorn, Louis & van Steenbergen, Gerrit. A Handbook on Hosea. (UBS Helps for Translators). Miami: UBS, 2020. For this and other handbooks for translators see here .

Translation commentary on Hosea 9:16

Ephraim is stricken, their root is dried up, they shall bear no fruit: Once again, Good News Translation has “The people of Israel” instead of Ephraim for clarity (see comments on 4.17). Some languages may prefer second person references to Israel, depending on what has been done earlier (so Contemporary English Version; see model below).

Revised Standard Version, following the Hebrew, has three metaphors that describe Israel as a fruit tree (is stricken, root is dried up, bear no fruit). Good News Translation shifts from these metaphors to a simile: “like a plant whose roots have dried up and which bears no fruit.” Good News Translation rightly assumes that the second metaphor, root is dried up, tells how the tree is stricken, that is, attacked, so it combines these two metaphors into “a plant whose roots have dried up.” In most languages people will not first say that a plant has been “hit,” but they will simply state what happened to the plant.

Although it may be hard to express in translation, there is a touch of irony in the first three lines of this verse. The name Ephraim (ʾeprayim), which means fruitful, sounds like the Hebrew word for fruit (peri; compare Gen 41.52). The one who was fruitful will become completely fruitless. It may be helpful to add a footnote to explain the irony, for example, “The name Ephraim, which means fruitful, sounds like the Hebrew word for fruit.”

Good News Translation summarizes the meaning of the metaphors, saying “They will have no children,” which is implied in the context. In most receptor languages this addition may not be necessary, since the context provides sufficient clues to arrive at this meaning. Moreover, if translators aim at a good poetic rendering of the text, such explications may be redundant.

Even though they bring forth, I will slay their beloved children: These two lines replace the metaphors of the first three lines with a very blunt and harsh curse. This curse is very similar to the one in the first half of 9.12. Even if the Israelites bore children, the LORD would kill them. Die Bibel im heutigen Deutsch emphasizes the bluntness of the curse by adding that the killing would be “merciless.” This addition makes the statement stronger than it already is, so it is not recommended. Their beloved children is literally “the precious ones of their womb.” Jerusalem Bible says “the darlings of their womb.” Good News Translation provides a good model: “the children so dear to them.”

A translation model for this verse is:

• Ephraim, you are finished,
your root has dried up,
you shall not bear fruit.
Even if you bore children,
I would kill them, your darlings.”

Quoted with permission from Dorn, Louis & van Steenbergen, Gerrit. A Handbook on Hosea. (UBS Helps for Translators). Miami: UBS, 2020. For this and other handbooks for translators see here .

Translation commentary on Hosea 12:4

He strove with the angel: The Hebrew verb rendered strove is not the same one used in the previous verse, although most versions use the same word to translate it. The Hebrew root for strove is slightly different from the one used in verse 4 and has a different meaning. In verse 4 the root means “to strive,” but the root here means “to see.” Hebrew Old Testament Text Project recommends using the verb “strove” here.

This clause substitutes the angel for “God” in the previous verse. The Hebrew is literally “an angel” (Good News Translation), which we recommend here.

And prevailed simply means that Jacob won, he overcame the angel with whom he had been wrestling.

He wept and sought his favor: The idea of Jacob weeping is not mentioned in Gen 32, but translators should retain it here. Even though he won as he wrestled with the angel of God, he still cried as he asked for a blessing. New Jewish Publication Society’s Tanakh assumes that it was the angel who wept, since the Hebrew verb for wept does not state who wept. But the flow of the Hebrew favors Jacob as both weeping and asking a favor.

Sought his favor refers to Jacob refusing to free the angel from his grasp until the angel would bless him (Gen 32.26). Rather than calling it a blessing, the Hebrew text refers to it here as a favor, a kind act or deed.

He met God at Bethel: This line moves abruptly to Gen 35.1-15. The Hebrew is literally “[In] Bethel he found him.” Bethel was first given that name many years earlier, when Jacob first met God there (Gen 28.19). It means “house of God.” The Hebrew text does not appear to make clear whether Jacob found God or God found Jacob. At first glance, the flow of the text seems to favor Jacob finding God, since Jacob has been the actor in the previous lines. However, there is no convincing evidence for this interpretation. In the present context this line can also be read as a first step of God talking to Jacob (so Good News Translation) and still doing so “to us” (the people of Israel and Judah) in the next line. This interpretation also resolves the textual problem that is discussed in the next paragraph.

And there God spoke with him refers to Gen 35.10-12. However, the Hebrew text has “and there he spoke with us.” It is possible that the prophet understood God’s statements to apply to all Israelites, or even that this place of worship continued to be a place of opportunity for people to worship God and to learn from God. This interpretation is followed at the end of the previous paragraph. The Septuagint has “with him.” Hebrew Old Testament Text Project favors “with us,” but it is a somewhat weak {C} decision. Most modern translations use “with him,” often with a footnote saying that the Hebrew text has “with us.” According to this Handbook, both readings are acceptable.

A translation model for this verse is:

• He struggled with an angel and won.
He wept and asked him for a favor.
In Bethel God met him,
there he spoke to us.

Quoted with permission from Dorn, Louis & van Steenbergen, Gerrit. A Handbook on Hosea. (UBS Helps for Translators). Miami: UBS, 2020. For this and other handbooks for translators see here .

Translation commentary on Hosea 14:6

The imagery of trees continues in this verse, using three new figures: (1) shoots that signify the abundance of new life; (2) olive trees that stand for beauty; and (3) fragrance of cedar trees representing feelings of pleasure and desirability.

In this verse Revised Standard Version continues to speak of Israel as a single person (his), as in the Hebrew text, while Good News Translation uses the plural pronoun “They.”

His shoots shall spread out: The Hebrew word for shoots refers to the new, green twigs that multiply and spread out to become the many branches of a tree. The Hebrew verb rendered spread out literally means “go” or “walk.” The receptor language may have another verb for this specific kind of movement. The Hebrew here refers to new branches appearing on a tree, not to new trees growing up from the roots next to the mother tree. The shoots can refer to growth of a vine or of a tree. The context suggests the latter. Good News Translation uses a more general image for this line: “They will be alive with new growth.”

His beauty shall be like the olive: The olive refers to the entire olive tree (Good News Translation “olive trees”). This tree is beautiful. People ate olive fruits, but also squeezed the oil from these fruits to use for cooking, for lamps, for medicine, and for other purposes. If the tree is unknown in the receptor language area, a local variant may be available. However, it is essential that edible fruit and oil are produced by the tree. Otherwise, a footnote for clarification may have to be added.

The Hebrew word for beauty does not refer to just ordinary beauty, but to “splendor” (New International Version, Traduction œcuménique de la Bible) and “majesty,” such as someone would look for in a king in full majestic splendor. Such is the majesty of the olive tree.

And his fragrance like Lebanon refers to the odor of the cedar trees on the mountains of Lebanon. Even today, cedar trees, such as grown in Lebanon, are known for a fragrance that lasts long after their wood has been cut and divided into boards. Good News Translation renders like Lebanon as “like the cedars of Lebanon” for clarity. “Cedars” are not specifically mentioned in the Hebrew text but are certainly understood. Many translations include the idea of “cedars.”

A translation model for this verse is:

• Their shoots will sprout abundantly,
their beauty will be like an olive tree,
and their fragrance will be like the cedar trees of Lebanon.

Quoted with permission from Dorn, Louis & van Steenbergen, Gerrit. A Handbook on Hosea. (UBS Helps for Translators). Miami: UBS, 2020. For this and other handbooks for translators see here .

Translation commentary on Joel 2:10

This verse may be an example of hyperbole, but to those being attacked these things may seem to actually happen. As the locusts advance on the ground, the earth seems to shake, and as they fly through the air, the sky seems to tremble. The light of the heavenly bodies is darkened by the flying swarm of locusts. With this description the prophet is preparing to remind people again that this event is “the day of Yahweh,” for the darkness and the shaking of both heaven and earth are symbolic of that day (see Isa 13.9-13).

The earth quakes before them, the heavens tremble: Since the heavens occurs with the earth, it refers to the sky in general, not specifically to the heavenly home of God. There are so many locusts that the ground shakes as in an earthquake, and the sky trembles. In some languages the trembling of the sky presents a translation problem. Perhaps it is possible to say “the sky makes a thundering noise” or “… a noise that sounds like thunder.” Before them may be rendered as “they advance” (Good News Translation).

The sun and the moon are darkened reminds modern readers of eclipses of either the sun or the moon. Total eclipses of the sun occurred just north of Palestine in 402 B.C., and just south of Judah in 357 B.C. Judah experienced a total eclipse in 336 B.C. Therefore Joel may be using the idea of an eclipse as part of the common knowledge of his audience, if not their personal experience. However, stars do not disappear during an eclipse, so Joel seems to be going beyond the idea of a mere eclipse. Therefore it may not be wise to use specific terms for an eclipse. This line may be rendered “The sun and the moon are stopped from shining” or “The light from the sun and the moon disappear.”

And the stars withdraw their shining may be rendered “also the stars no longer give light.”

Quoted with permission from de Blois, Kees & Dorn, Louis. A Handbook on Joel. (UBS Helps for Translators). Miami: UBS, 2020. For this and other handbooks for translators see here .