Hosea 1:8

1:8 When ¹  she had weaned ‘No Pity’ (Lo-Ruhamah) she conceived again and gave birth to another son.

Hosea 4:8

4:8 They feed on the sin offerings of my people;

their appetites long for their iniquity!

Hosea 5:11-12

5:11 Ephraim will be oppressed, ²  crushed ³  under judgment, ⁴ 

because he was determined to pursue worthless idols. ⁵ 

The Curse of the Incurable Wound

5:12 I will be like a moth to Ephraim,

like wood rot ⁶  to the house of Judah.

Hosea 7:3

Political Intrigue and Conspiracy in the Palace

7:3 The royal advisers delight the king with their evil schemes,

the princes make him glad with their lies.

Hosea 8:2

8:2 Israel cries out to me,

“My God, we acknowledge you!”

Hosea 8:11

Sacrifices Ineffective without Moral Obedience

8:11 Although Ephraim has built many altars for sin offerings,

these have become altars for sinning!

Hosea 9:5

9:5 So what will you do on the festival day,

on the festival days of the Lord?

[1:8]  ¹ tn The preterite וַתִּגְמֹל (vatigmol, literally, “and she weaned”) functions in a synchronic sense with the following preterite וַתַּהַר (vattahar, literally, “and she conceived”) and may be treated in translation as a dependent temporal clause: “When she had weaned…she conceived” (cf. KJV, ASV, NASB, NRSV). Other English versions render this as sequential with “After” (NAB, NIV, TEV, NLT).

[5:11]  ² tn The verb עָשַׁק (’ashaq, “to oppress”) may refer to (1) oppressing the poor and defenseless (BDB 798 s.v. עָשַׁק 1), or more likely to (2) oppression of one nation by another as the judgment of God (Deut 28:29, 33; 1 Chr 16:21; Pss 105:14; 119:121, 122; Isa 52:4; Jer 50:33; Hos 5:11; BDB 798 s.v. 2). The Qal passive participles עָשׁוּק (’ashuq, “oppressed”) and רְצוּץ (rÿtsuts, “crushed”) might refer to a present situation (so KJV, RSV, NASB, NIV, NRSV); however, the context suggests that they refer to a future situation (so NLT). When a participle is used in reference to the future, it often denotes an imminent future situation and may be rendered, “about to” (e.g., Gen 6:17; 15:14; 20:3; 37:30; 41:25; 49:29; Exod 9:17-18; Deut 28:31; 1 Sam 3:11; 1 Kgs 2:2; 20:22; 2 Kgs 7:2). For functions of the participle, see IBHS 627-28 §37.6f.

[5:11]  ³ sn The term רְצוּץ (rÿtsuts, “crushed”) is a metaphor for weakness (e.g., 2 Kgs 18:21; Isa 36:6; 42:3) and oppression (e.g., Deut 28:33; 1 Sam 12:3, 4; Amos 4:1; Isa 58:6). Here it is used as a figure to describe the devastating effects of the Lord’s judgment.

[5:11]  ⁴ tn Heb “crushed of judgment” (רְצוּץ מִשְׁפָּט, rÿtsuts mishpat). The second term is a genitive of cause (“crushed because of judgment” or “crushed under judgment”) rather than respect (“crushed in judgment,” as in many English versions).

[5:11]  ⁵ tn The meaning of the Hebrew term translated “worthless idols” is uncertain; cf. KJV “the commandment”; NASB “man’s command”; NAB “filth”; NRSV “vanity.”

[5:12]  ⁶ tn The noun רָקָב (raqav, “rottenness, decay”) refers to wood rot caused by the ravages of worms (BDB 955 s.v. רָקָב); cf. NLT “dry rot.” The related noun רִקָּבוֹן (riqqavon) refers to “rotten wood” (Job 41:27).