Hosea 4:12
Konteks4:12 They consult their wooden idols,
and their diviner’s staff answers with an oracle.
The wind of prostitution blows them astray;
they commit spiritual adultery 1 against their God.
Hosea 6:2
Konteks6:2 He will restore 2 us in a very short time; 3
he will heal us in a little while, 4
so that we may live in his presence.
Hosea 8:4
Konteks8:4 They enthroned kings without my consent! 5
They appointed princes without my approval! 6
They made idols out of their silver and gold,
but they will be destroyed! 7
Hosea 10:9
Konteks10:9 O Israel, you have sinned since the time 8 of Gibeah,
and there you have remained.
Did not war overtake the evildoers in Gibeah?
Hosea 11:4
Konteks11:4 I led them with leather 9 cords,
with leather 10 ropes;
I lifted the yoke 11 from their neck, 12
and gently fed them. 13
[4:12] 1 tn Heb “adultery.” The adjective “spiritual” is supplied in the translation to clarify that apostasy is meant here.
[6:2] 2 tn The Piel of חָיָה (khayah) may mean: (1) to keep/preserve persons alive from the threat of premature death (1 Kgs 20:31; Ezek 13:18; 18:27); (2) to restore the dead to physical life (Deut 32:39; 1 Sam 2:6; cf. NCV “will put new life in us”); or (3) to restore the dying back to life from the threat of death (Ps 71:20; BDB 311 s.v. חָיָה).
[6:2] 3 tn Heb “after two days” (so KJV, NIV, NRSV). The expression “after two days” is an idiom meaning “after a short time” (see, e.g., Judg 11:4; BDB 399 s.v. יוֹם 5.a).
[6:2] 4 tn Heb “on the third day” (so NASB, NIV, NRSV), which parallels “after two days” and means “in a little while.” The “2-3” sequence is an example of graded numerical parallelism (Prov 30:15-16, 18-19, 21-23, 24-28, 29-31). This expresses the unrepentant overconfidence of Israel that the
[8:4] 5 tn Heb “but without me”; NCV “without asking my permission”; CEV “without consulting me.”
[8:4] 6 tn Heb “but I did not know”; NRSV “but without my knowledge.”
[8:4] 7 tn Heb “in order to be cut off.” The text gives the impression that they made the idols for this purpose, but the language is ironic and sarcastic, bringing out the futility of their efforts. One could paraphrase, “they made idols…but only so that they might be destroyed.” Though they had other plans for the idols, God’s judgment would bring their intentions to naught.
[10:9] 8 tn Heb “days” (so KJV, NAB, NIV, NRSV).
[11:4] 9 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] 10 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] 11 tn Heb “And I was to them like those who lift a yoke.”
[11:4] 12 tn Heb “their jaws” (so KJV, ASV, NASB).
[11:4] 13 tn Heb “him.” This is regarded as a collective singular by most English versions and thus translated as a plural pronoun.