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The Text of the Book of Hosea

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The Text of the Book of Hosea 김성진 문제 - 본문상의 문제들로부터 비교적 자유로운 구약성서의 ㅌ책들: => 오경, 사사기, 에스더, 요나서, 아모스서 등 - 빈번한 본문 훼손들로 유명한 책들? => 호세아서, 에스겔서, 사무엘서-열왕기서, 시편, 욥기, 스기랴서 등 출처: Douglas Stuart, 구약주석방법론, 162-63 요약 호세아 본문에 대한 세 가지 이슈 (1) Hebrew Vorlage(n) of the book (2) LXX 호세아서의 번역적 특성 (3) 북쪽 방언의 영향 결론: MT Hosea is a reliable primary witness for the book of Hosea. ㅌ MT와 번역본들 히브리어 성경 번역서 LXX (BC 3세기-AD 1세기) Masoretic Text -Aquila/Theodotion/Symmachus (Leningrad Codex, Aleppo Codex) Vulgate Peshitta Targum 문제 호세아서 히브리어 본문에 대한 상반된 접근 과거~현재 최근 - “The most corrupt and Several scholars, holding that the poorly preserved of the peculiarities in the MT reflect Hebrew Bible” dialectal idiosyncrasies and the - Extensive emendation literary style of the northern prophet based on versions––notably Hosea, attempt to read the MT in its the LXX––and critical own right by minimizing or resisting conjectures. most suggestions for emendation BHS editor K. Elliger D. A. Garrett, Hosea, Joel (NAC; Nashville, => Over 300 textual changes TN: B&H, 1997), 26-27; T. E. McComiskey, “Hosea,” in The Minor Prophets (Grand for the Hebrew text of Hosea. Rapids: Baker Book, 2009). 문제 MT 호세아: a reliable primary text? (1) Some scholars are skeptical about attributing the peculiar language of the book to the dialectal features of the northern provenance. (2) The recent discovery of manuscripts of the Twelve Prophets from Qumran Cave 4 suggests that there may have been another Hebrew Vorlage that stood behind LXX Hosea. 문제 히브리어 성경 번역서 Masoretic Text LXX (Leningrad Codex, Aleppo Codex) Targum 사해사본 (1947년) 이슈 1: Hebrew Vorlage(n) of the book 사해사본 (1947년) 발견 전 The LXX holds the place of priority while the other versions (e.g., the Peshitta, Vulgate, and Targum) are occasionally of minor value for text critics. LXX의 가치에 대해 긍정적 LXX의 가치에 대해 부정적 E.g., G. H. Patterson, “The E.g., L. Treitel, “Die Septuaginta zu Septuagint Text of Hosea Hosea,” MGWJ 41 (1897), 441; H. S. Compared with the Masoretic Nyberg, “Das textkritische Problem des Text,” Hebraica 7 (1891), 190– Alten Testaments am Hoseabuch 221; Harper, Hosea; Neef, “Der demonstriert,” ZAW 52 (1934), 241–54; Septuaginta-Text und der idem, Studien zum Hoseabuche: Zugleich Masoreten-Text des Hoseabuches ein Beitrag zur Klärung des Problems im Vergleich,” 195–220. der alttestamentlichen Textkritik (Uppsala: A.B. Lundequistska, 1935), 116. 이슈 1: Hebrew Vorlage(n) of the book 사해사본 (1947년) 발견 후 - Seven Hebrew manuscripts of the Twelve Prophets from Cave 4 (4QXIIa,b,c,d,e,f,g) 이슈 1: Hebrew Vorlage(n) of the book 사해사본 (1947년) 발견 후 - Russell Fuller, the editor of the Twelve Prophets in the Discoveries in the Judaean Desert (DJD) series. Closer to the MT 4QXIIb, 4QXIId, 4QXIIg Closer to the LXX 4QXIIc, 4QXIIe 이슈 1: Hebrew Vorlage(n) of the book 사해사본 (1947년) 발견 후 4QXIIc - 약 75 BC - 다음을 포함: Hos 2:13– 15[11–13]; 3:2–4; 4:1–5:1; 13:4–8; 13:15–14:6[5]; Joel 1:10–2:1; 2:8– 10; 2:10–23; 4:6–21[3:6–3:21]; Amos 2:11–3:7; 3:8–4:2; 6:13– 7:16; Zeph 2:15–3:2; Mal 3:6–7. - Hos 13:4: prima facie 이슈 1: Hebrew Vorlage(n) of the book 4QXIIc : 호세아 13:4 “그러나 애굽 땅에 있을 때부터 나는 네 하나님 여호와라. 나밖에 네가 다른 신을 알지 말 것이라. 나 외에는 구원자가 없느니라” 이슈 1: Hebrew Vorlage(n) of the book Russell Fuller 교수의 주장: 이슈 1: Hebrew Vorlage(n) of the book Russell Fuller 교수 주장의 문제점 1 E. Tov, F. G. Martínez, and A. Lange => Non-aligned MT (15%) LXX (20%) Non-aligned (65%) 이슈 1: Hebrew Vorlage(n) of the book Russell Fuller 교수 주장의 문제점 2 - The level of scribal intervention (e.g., “supralinear corrections, deletions, erasures, reshaping of letters, linear and supralinear scribal signs”) Emanuel Tov Poor quality High quality (Deluxe edition) 4QDeutm, 5QDeut, 4QGenb, 4QpaleoGen– 주로 4QJoshb, 4QJudgb, Exodl, 4QpaleoExodm, Proto- 1QIsaa, 4QIsaa, 4QJera, 4QDeutg, 4QJerc MT 4QXIIc, 4QXIIe, 11QPsa, ,4QEzeka, MurXII, and 4QCantb, and 4QQoha. MasPsa. 이슈 1: Hebrew Vorlage(n) of the book Russell Fuller 교수 주장의 문제점 2 - H. von Weissenberg의 4QXIIc 연구 이슈 1: Hebrew Vorlage(n) of the book 이슈 1: Hebrew Vorlage(n) of the book Zeph] את יד]ו] ,.The scribe added cancellation dots to signal omission (e.g - (יָדֹו as in 픐 <= [2:15 [Joel 2:13] גדיכ]מה] ,.The scribe did not even spot an obvious scribal error (e.g - .(בִּ גְדֵיכֶם cf., 픐 픊 ;בגדיכםה from ב the scribe accidently dropped <= => Less than superior quality. 이슈 1: Hebrew Vorlage(n) of the book - The agreement between 4QXIIc and the LXX on Hos 13:4 => LXX를 뒷받침 하는 MT와 다른 Vorlage???? No! - The large number of variant readings that contradict the LXX. - The scribe’s laxity and his inconsistent correcting pattern–– sometimes toward the MT/LXX (e.g., Joel 1:18), one time toward the MT but against the LXX (e.g., Hos 4:18), and at times creating independent readings that are not attested in major versions (e.g., Joel 2:19; 4:8[3:8]; 4:18[3:18])––undermine the reliability of 4QXIIc as a textual witness. - Conflation의 가능성 (E.g., 1QIsaa) 이슈 1: Hebrew Vorlage(n) of the book - Conflation? - G. Vermes argues that Qumran scribes had “creative freedom,” meaning they “felt free to improve the composition which they were producing” (The Complete Dead Sea Scrolls in English, 7th ed. [New York: Penguin, 2011], 24–25). - S. Talmon attributes a number of Qumran variants in biblical scrolls and quotations to the scribes’ “insufficiently controlled copying” (“The Textual Study of the Bible–A New Outlook,” in F. M. Cross [ed.], Qumran and the History of the Biblical Text [Cambridge, MA: Harvard University Press, 1975], 380). - J. Norton, in his study on the scribal practice at Qumran, remarks, Many Qumran scholars have observed that the sectarian exegetes who composed the Pesharim and other exegetical literature made use of multiple ‘versions’ of the same biblical passage. The ‘scribes’ of Qumran are deemed naturally to have been able to compare multiple copies of a work in their library or their scriptorium. Indeed it is natural for scholars to view the ‘scribes’ of Qumran consulting multiple copies of a biblical work, since each accepts (or accepted at the time) that the scrolls were produced at Qumran by members of the community in the scriptorium. 이슈 1: Hebrew Vorlage(n) of the book - 결론 - 4QXIIc also accessed multiple textual sources in producing his manuscript. - The agreement between the LXX and 4QXIIc on Hos 13:4 merely resonates the common scribal interpolation attested in other manuscripts. => Hebrew Vorlage of LXX Hosea? Probably not! 이슈 2: LXX 호세아서의 번역적 특성 - 그럼 LXX 호세아 13:4의 긴 본문을 어떻게 이해해야 할까? - Scholars agree that LXX Hosea is quite distinct from the MT. - Nevertheless, they often presume that the Vorlage of LXX Hosea is at least “in basic agreement” with the MT, attributing the divergences to the LXX translator. (1) The Translator’s Theological Rendering (2) Translation Technique 이슈 2: LXX 호세아서의 번역적 특성 (1) The Translator’s Theological Rendering 첫째, LXX 호세아 13:4 It existed in the Many commentators take Hebrew archetype the text of LXX as having before the time of undergone secondary the LXX. expansion. (R. Fuller, D. Barthélemy, Longer reading Lectio brevior Wellhausen) LXX Vulgate c 4QXII Peshitta Targum X O 이슈 2: LXX 호세아서의 번역적 특성 (1) The Translator’s Theological Rendering 예) LXX 잠언 9:12, 18 - MT 잠언 9:12 - LXX 잠언 9:12 υἱέ ἐὰν σοφὸς γένῃ σεαυτῷ σοφὸς ἔσῃ καὶ τοῖς πλησίον ἐὰν δὲ אִם־ח ָ֭כַמְת ָּ ָּ κακὸς ἀποβῇς μόνος ἀναντλήσεις κακά [1] ὃς ἐρείδεται ἐπὶ ψεύδεσιν οὗτος ποιμανεῖ ἀνέμους ὁ δ᾽ αὐτὸς διώξεται ὄρνεα ח כַ ַ֣מְתָּל ָּ ְךָּוְְ֜לַָּ צְתָָּּ πετόμενα [2] ἀπέλιπεν γὰρ ὁδοὺς τοῦ ἑαυτοῦ ἀμπελῶνος τοὺς δὲ לְְֽבַדְ ךָָּ֥תִָָּּׂש ְֽ א ἄξονας τοῦ ἰδίου γεωργίου πεπλάνηται [3] διαπορεύεται δὲ δι᾽ 네가 만일 ἀνύδρου ἐρήμου καὶ γῆν διατεταγμένην ἐν διψώδεσιν συνάγει δὲ 지혜로우면 그 χερσὶν ἀκαρπίαν 지혜가 네게 My son, if you become wise for yourself, you will be wise for 유익할 것이나 your neighbors as well; however, if you turn out evil, you will 네가 만일 bear the evil alone. (12a) He who supports himself with lies will 거만하면 너 홀로 as well herd winds, and the same person will pursue flying birds, 해를 당하리라 (12b) for he has forsaken the ways of his vineyard and has caused the axles on his own farm to go astray. (12c) Yes, he travels through an arid wilderness and a land destined to drought and gathers barrenness with his hands. 이슈 2: LXX 호세아서의 번역적 특성 (1) The Translator’s Theological Rendering 예) LXX 욥기 42:17 - MT 욥기 42:17 - LXX 욥기 42:17 καὶ ἐτελεύτησεν Ιωβ πρεσβύτερος καὶ πλήρης ἡμερῶν [1] γέγραπται וַיָ ָּ֣מָ ת אִ י ֹוב זָָק ֵ֖ ן δὲ αὐτὸν πάλιν ἀναστήσεσθαι μεθ᾽ ὧν ὁ κύριος ἀνίστησιν [2] οὗτος ἑρμηνεύεται ἐκ τῆς Συριακῆς βίβλου ἐν μὲν γῇ κατοικῶν τῇ Αυσίτιδι ּושְׂבַ ַ֥ע יָמִ י׃ 욥이 늙어 ἐπὶ τοῖς ὁρίοις τῆς Ιδουμαίας καὶ Ἀραβίας προϋπῆρχεν δὲ αὐτῷ 나이가 차서 ὄνομα Ιωβαβ [3] λαβὼν δὲ γυναῖκα Ἀράβισσαν γεννᾷ υἱόν ᾧ ὄνομα 죽었더라 Εννων ἦν δὲ αὐτὸς πατρὸς μὲν Ζαρε τῶν Ησαυ υἱῶν υἱός μητρὸς δὲ Βοσορρας ὥστε εἶναι αὐτὸν πέμπτον ἀπὸ Αβρααμ [4] καὶ οὗτοι οἱ βασιλεῖς οἱ βασιλεύσαντες ἐν Εδωμ ἧς καὶ αὐτὸς ἦρξεν χώρας πρῶτος Βαλακ ὁ τοῦ Βεωρ καὶ ὄνομα τῇ πόλει αὐτοῦ Δενναβα μετὰ δὲ Βαλακ Ιωβαβ ὁ καλούμενος Ιωβ μετὰ δὲ τοῦτον Ασομ ὁ ὑπάρχων ἡγεμὼν ἐκ τῆς Θαιμανίτιδος χώρας μετὰ δὲ τοῦτον Αδαδ υἱὸς Βαραδ ὁ ἐκκόψας Μαδιαμ ἐν τῷ πεδίῳ Μωαβ καὶ ὄνομα τῇ πόλει αὐτοῦ Γεθθαιμ [5] οἱ δὲ ἐλθόντες πρὸς αὐτὸν φίλοι Ελιφας τῶν Ησαυ υἱῶν Θαιμανων βασιλεύς Βαλδαδ ὁ Σαυχαίων τύραννος Σωφαρ ὁ Μιναίων βασιλεύς 이슈 2: LXX 호세아서의 번역적 특성 (1) The Translator’s Theological Rendering 예) LXX 욥기 42:17 And it is written that he will rise again with those the Lord raises up.
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    4 THE MINOR PROPHETS We come to the so-called “Minor Prophets,” the last twelve books of the Old Testament which were commonly known among the Jews simply as “the Twelve” (see page 87). These prophets are “minor” only with regard to the size of the books which bear their names; their messages are as well inspired of God as is the rest of the Bible. They spoke to the people of their day with as much purpose and authority as did the other prophets, and among their words are some of the most specific details of the coming Messiah. 4 The Book of HOSEA The name Hosea is in Hebrew the same as Oshea and Hoshea, the prior name of the man Moses called Jehoshua (Num. 13:8, 16), later shortened to Joshua (Num. 14:6). In Romans 9:25, translated from Greek, the prophet’s name is Osee. Hosea lived and preached in the northern kingdom of Israel beginning in the days of Jeroboam II, whose reign ended about 41 years before the captivity of the kingdom in Assyria (II Kings 14-17; see Appendix C). Hosea does not mention Amaziah, who reigned in Judah during the first 14 years of Jeroboam’s reign in Israel, so it is supposed that he did not prophesy that early. He names the next four, ending with Hezekiah, who began to reign in Judah about 6 years before Israel’s captivity. These points being considered, we conclude that Hosea prophesied not fewer than 35 years, nor more than 64 years. Assuming he prophesied until the end of the kingdom of Israel, it is generally thought that his preaching occupied approximately 40 years (not such a minor prophet).
  • VI. Repentance That Does Not Count

    VI. Repentance That Does Not Count

    Minor Prophets: Hosea VI. Repentance That Does Not Count 11-Jan-04 Hosea 6:1-7:2 Bentley Chapter 9 Theme: True repentance requires confession of sin, turning away from sin, turning toward God for forgiveness, acknowledgement of God as Lord, and restoration of fellowship with Him. Key Verse: Hosea 6:1-4 – 1Come, and let us return to the Lord; for He has torn, but He will heal us; He has stricken, but He will bind us up. 2After two days He will revive us; on the third day He will raise us up, that we may live in His sight. 3Let us know, let us pursue the knowledge of the Lord. His going forth is established as the morning; He will come to us like the rain, like the latter and former rain to the earth. 4‘O Ephraim, what shall I do to you? O Judah, what shall I do to you? For your faithfulness is like a morning cloud, and like the early dew it goes away.’ Review Last week we looked at Hosea chapter 5. In the first seven verses, Hosea continues to hammer home the theme that the corrupt religious life of Israel has led to a corrupt society. Spiritual harlotry (infidelity, apostasy) has led to physical harlotry and other sins. Israel is ensnared in their sin and unable to repent – their deeds do not permit them to turn to God. Although they no longer know the Lord, He still knows them and their wicked deeds, their prideful hearts, and their empty and vain religion.
  • The Twelve Prophets Amos Through Malachi: Major Teachings of the Twelve Prophets

    The Twelve Prophets Amos Through Malachi: Major Teachings of the Twelve Prophets

    The Twelve Prophets Amos through Malachi: Major Teachings of the Twelve Prophets Blair G. Van Dyke and D. Kelly Ogden Blair G. Van Dyke teaches in the Church Educational System and is an instructor of ancient scripture at BYU. D. Kelly Ogden is a professor of ancient scripture at BYU. The writings of Amos through Malachi are frequently skirted as blocks of scripture to be quickly dealt with toward semester’s end after the “important” writers of the Old Testament have received more careful and thoughtful treatment. Such a course is lamentable because these prophets consistently prophesied in days of great wickedness among God’s people—when they indulged in priestcraft, sorcery, and idolatry and when they mistook outward symbols of covenants for heartfelt, sincere worship. In this regard, the parallels between their days and ours are striking. Following a brief introduction to the writ- ings of these twelve prophets, this article will explore some of the major teachings within their historical and spiritual context. We anticipate that this will lead to a greater desire and a greater capacity to integrate into religious education the principles of the gospel contained in the writings of the twelve prophets. The Book of the Twelve Anciently, the writings of these twelve prophets1 comprised one book known as the Book of the Twelve and were included in the Old Testament canon as such. The earliest acknowledgment of the signifi- cance of their writings comes from the Wisdom of Jesus, Son of Sirach, a book written early in the second century BC and now included in what we call the Apocrypha.
  • Hosea 7:1-16 and Destructive Leadership Theory: an Exegetical Study

    Hosea 7:1-16 and Destructive Leadership Theory: an Exegetical Study

    Hosea 7:1-16 and Destructive Leadership Theory: An Exegetical Study Daniel B. Holmquist Regent University This qualitative hermeneutical study of Hosea 7:1-16 examined Hosea’s insights into leadership and how they might enhance, critique, or refine destructive leadership theory (DLT). After performing a general hermeneutical and genre analysis of the biblical text and uncovering its leadership implications, these implications were intersected with the three domains of the toxic triangle theory of DLT: destructive leaders, susceptible followers, and conducive environments. Although the situation in Hosea 7 illustrated well the toxic triangle of DLT, a number of areas for potential refinement of DLT emerged, especially related to the theory’s reliance upon modern psychology, ethics, and views of culture. DLT remains in the formative stages of development and could benefit from building stronger ethical foundations, investigating additional processes involved in destructive leadership situations, studying the interaction between the three domains of the toxic triangle, and exploring potential solutions to destructive leadership. Insights from Hosea 7, as well as from additional exegetical research of scripture, show promise for further gains toward a more robust theory of destructive leadership. Many leaders have destroyed their organizations, those associated with them, and even themselves. Researchers have referred to such leaders and their leadership as negative, toxic, dark, and destructive, and have developed various theories of destructive leadership to explain the phenomenon, its dimensions, and its processes. Since researchers have only recently begun to investigate and describe destructive leadership—it is a set of theories under development—this would seem to be an opportune time to bring in exegetical research from Scripture to inform and assist with theory development.
  • Daddy, Are We There Yet? First, You Must Acknowledge Guilt

    Daddy, Are We There Yet? First, You Must Acknowledge Guilt

    NLPC: Women in the Word Feb 27, 2019 Hosea 6–7, Rebecca Jones Daddy, Are We There Yet? Hosea 6:1–3 a parallel with the 5:13–15: no one to heal; I will tear, go away, carry off; return to my place; no rescue until they acknowledge their guilt and seek my face. 6:1–3: Come, let us return to the LORD; for he has torn us, that he may heal us; he has struck us down, and he will bind us up. After two days he will revive us; on the third day he will raise us up that we may live before him. Let us know; let us press on to know the LORD; his going out is sure as the dawn; he will come to us as the showers, as the spring rains that water the earth. Is there hope for the wicked? Are these words from the people enough to make the lion come out of his lair? The ride will be rough before the children of Israel arrive at their destination. Their loving father is at the wheel, but his righteous anger is not yet appeased. There is something missing in their cry of hope. First, You Must Acknowledge Guilt What Sin? Fickle in their love, which is gone like the marine layer or morning mist (6:4) Ritualistic in their worship, not true worship (6:6) Faithless to their covenant (6:7) Violent and bloody robbers, thieves, adulterers, bandits and murderers (6:8–10) Treacherous liars (7:1) Angry mockers (7:5–6) King-killers (devour their rulers) (7:7) Syncretists who mix pagan religions with worship of the true God (7:8) Wanderers from God (7:13) and rebellious children (7:13) Self-pitying whiners who won’t repent (7:14) Worshipers who use pagan religious practices