Hosea 10:12
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.
LXX Hosea 10:12
10 to chastise them? And peoples will gather against them, when they chastise them for their two offenses. 11 Ephraim is a heifer taught to love a quarrel. But I will come upon the best part of her neck. I will mount Ephraim; I will silently pass over Judah. Jacob will strengthen him. 12 Sow for yourselves for righteousness. Gather for the fruit of life. Light for yourselves the light of knowledge. Seek out the Lord until the produce of righteousness comes to us. 13 For what purpose do you omit to mention impiety, and gather in her injustices, and eat false fruit? Because you hoped in your offenses, in the number of your forces.
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