Hosea 10:12

Hebrew Bible

10 When I please, I will discipline them; I will gather nations together to attack them, to bind them in chains for their two sins. 11 “Ephraim was a well-trained heifer who loved to thresh grain; I myself put a fine yoke on her neck. I will harness Ephraim. Let Judah plow! Let Jacob break up the unplowed ground for himself! 12 Sow righteousness for yourselves, reap unfailing love. Break up the unplowed ground for yourselves, for it is time to seek the Lord, until he comes and showers deliverance on you. 13 But you have plowed wickedness; you have reaped injustice; you have eaten the fruit of deception. Because you have depended on your chariots; you have relied on your many warriors. 14 “The roar of battle will rise against your people; all your fortresses will be devastated, just as Shalman devastated Beth Arbel on the day of battle, when mothers were dashed to the ground with their children.

LXX Hosea 10:12


10 to chastise them shall not overtake them on the hill, the nations shall be gathered against them, when they are chastened for their two sins. 11 Ephraim is a heifer taught to love victory, but I will come upon the fairest part of her neck: I will mount Ephraim; I will pass over Juda in silence; Jacob shall prevail against him. 12 Sow to yourselves for righteousness, gather in for the fruit of life: light ye for yourselves the light of knowledge; seek the Lord till the fruits of righteousness come upon you. 13 Wherefore have ye passed over ungodliness in silence, and reaped the sins of it? ye have eaten false fruit; for thou hast trusted in thy sins, in the abundance of thy power. 14 Therefore shall destruction rise up among thy people, and all thy strong places shall be ruined: as prince Solomon departed out of the house of Jeroboam, in the days of battle they dashed the mother to the ground upon the children,

 Notes and References

"... Hosea 10:12 ... Elsewhere in the LXX, φῶς represents רנ (Proverbs 13:9; 20:27) and γνῶσις represents תעד/העד (passim). Therefore φῶς γνώσεως could represent תעד רינ instead of תעו רינ of the Masoretic text. Since the Greek phrase used here represents gnostic terminology outside the biblical realm, it may also reflect such terminology within the LXX. However, in our view this assumption is unlikely. If a translator had wished to use gnostic terminology, he would have done so elsewhere, too, regardless of the precise form and content of the Hebrew text. Hence, in this case where the presumed Vorlage of φῶς γνώσεως is close to the Masoretic text, it is more reasonable to assume a non-tendentious variant reading than the reflection of a gnostic tendency ..."

Tov, Emanuel The Text-Critical use of the Septuagint in Biblical Research (p. 113) Eisenbrauns, 2015

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