Hosea 1:1
Konteks1:1 1 This is the word of the Lord which was revealed to Hosea 2 son of Beeri during the time when 3 Uzziah, Jotham, Ahaz, and Hezekiah ruled Judah, 4 and during the time when Jeroboam son of Joash 5 ruled Israel. 6
Hosea 6:3
Konteks6:3 So let us acknowledge him! 7
Let us seek 8 to acknowledge 9 the Lord!
He will come to our rescue as certainly as the appearance of the dawn,
as certainly as the winter rain comes,
as certainly as the spring rain that waters the land.”
Hosea 11:4
Konteks11:4 I led them with leather 10 cords,
with leather 11 ropes;
I lifted the yoke 12 from their neck, 13
and gently fed them. 14
[1:1] 1 tc The textual problems in Hosea are virtually unparalleled in the OT. The Masoretic Text (MT), represented by the Leningrad Codex (c.
[1:1] 2 tn Heb “The word of the
[1:1] 3 tn Heb “in the days of” (again later in this verse). Cf. NASB “during the days of”; NIV “during the reigns of”; NLT “during the years when.”
[1:1] 4 tn Heb “Uzziah, Jotham, Ahaz, Hezekiah, kings of Judah.”
[1:1] 5 sn Joash is a variation of the name Jehoash. Some English versions use “Jehoash” here (e.g., NIV, NCV, TEV, NLT).
[1:1] 6 tn Heb “Jeroboam son of Joash, king of Israel.”
[6:3] 7 tn The object (“him”) is omitted in the Hebrew text, but supplied in the translation for clarity.
[6:3] 8 tn Heb “let us pursue in order to know.” The Hebrew term רָדַף (radaf, “to pursue”) is used figuratively: “to aim to secure” (BDB 923 s.v. רָדַף 2). It describes the pursuit of a moral goal: “Do not pervert justice…nor accept a bribe…pursue [רָדַף] justice” (Deut 16:20); “those who pursue [רָדַף] righteousness and who seek [בָּקַשׁ, baqash] the
[6:3] 9 tn The Hebrew infinitive construct with לְ (lamed) denotes purpose: “to know” (לָדַעַת, lada’at).
[11:4] 10 tn Or “humane cords” or “cords of human kindness.” The noun אָדָם (’adam) is traditionally related to I אָדָם (“man”) and translated either literally or figuratively (as a metonymy of association for humane compassion): “cords of a man” (KJV, RSV margin, NASB), “cords of human kindness” (NIV, NCV), “human ties” (NJPS), “cords of compassion” (RSV). It is better to relate it to II אָדָם (“leather”; HALOT 14 s.v. אָדָם), as the parallelism with II אַהֲבָה (’ahavah, “leather”) suggests (see below). This homonymic root is well attested in Arabic ’adam (“skin”) and ’adim (“tanned skin; leather”). This better fits the context of 11:4 which compares Israel to a heifer: the
[11:4] 11 tn Or “ropes of love.” The noun אַהֲבָה (’ahava) is traditionally related to I אַהֲבָה (“love”; BDB 13 s.v. אַהֲבָה 2). This approach is adopted by most English translations: “bands of love” (KJV, RSV), “bonds of love” (NASB), “ties of love” (NIV), “cords of love” (NJPS). However, it is probably better to derive אַהֲבָה from the homonymic root II אַהֲבָה (“leather”; HALOT 18 s.v. II אַהֲבָה). This root is attested in Arabic and Ugaritic. It probably occurs in the description of Solomon’s sedan chair: “upholstered with purple linen, and lined with leather” (Song 3:10). This fits the context of 11:4 which compares Israel to a young heifer: the
[11:4] 12 tn Heb “And I was to them like those who lift a yoke.”
[11:4] 13 tn Heb “their jaws” (so KJV, ASV, NASB).
[11:4] 14 tn Heb “him.” This is regarded as a collective singular by most English versions and thus translated as a plural pronoun.