Texts in Conversation
Hosea 10 urges the people to sow righteousness and seek God until he brings deliverance. The Greek Septuagint reflects a different version of a Hebrew text that replaces part of this call with a reference to the “light of knowledge.”
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2500 BCE
1000+ CE
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.
LXX Hosea 10:12
Septuagint
10 He came to chastise them, and the nations shall be gathered against them, when they are chastened for their two sins, 11 Ephraim is a heifer taught to love strife, but I will come upon the fair 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 for yourselves the light of knowledge; seek the Lord till the fruits of righteousness come upon you. 13 Why have you passed over ungodliness in silence, and reaped the sins of it? you have eaten false fruit; for you have trusted in your chariots, in the abundance of your power.
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Notes and References
"... Hosea 10:12 ... Elsewhere in the LXX, φῶς represents נר (Proverbs 13:9; 20:27) and γνῶσις represents דעת/דעה (passim). Therefore φῶς γνώσεως could represent ניר דעת instead of ניר ועת 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
* The use of references are not endorsements of their contents. Please read the entirety of the provided reference(s) to understand the author's full intentions regarding the use of these texts.
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