Hosea 1:6

1:6 She conceived again and gave birth to a daughter. Then the Lord ¹  said to him, “Name her ‘No Pity’ (Lo-Ruhamah) because I will no longer have pity ²  on the nation ³  of Israel. For ⁴  I will certainly not forgive ⁵  their guilt. ⁶ 

Hosea 1:8

1:8 When ⁷  she had weaned ‘No Pity’ (Lo-Ruhamah) she conceived again and gave birth to another son.

Hosea 9:11

The Fertility Worshipers Will Become Infertile

9:11 Ephraim will be like a bird;

what they value ⁸  will fly away.

They will not bear children –

they will not enjoy pregnancy –

they will not even conceive! ⁹ 

Hosea 2:17

2:17 For ¹⁰  I will remove the names of the Baal idols ¹¹  from your lips, ¹² 

so that you will never again utter their names!” ¹³ 

Hosea 9:16

9:16 Ephraim will be struck down ¹⁴  –

their root will be dried up;

they will not yield any fruit.

Even if they do bear children,

I will kill their precious offspring.

Hosea 9:2

9:2 Threshing floors and wine vats will not feed the people, ¹⁵ 

and new wine only deceives them. ¹⁶ 

Hosea 2:2

Idolatrous Israel Will Be Punished Like a Prostitute

2:2 Plead earnestly ¹⁷  with your ¹⁸  mother

(for ¹⁹  she is not my wife, and I am not her husband),

so that ²⁰  she might put an end to her adulterous lifestyle, ²¹ 

and turn away from her sexually immoral behavior. ²² 

Hosea 14:3

14:3 Assyria cannot save us;

we will not ride warhorses.

We will never again say, ‘Our gods’

to what our own hands have made.

For only you will show compassion to Orphan Israel!” ²³ 

Hosea 2:16

2:16 “At that time,” ²⁴  declares the Lord,

“you will call, ²⁵  ‘My husband’; ²⁶ 

you will never again call me, ²⁷  ‘My master.’ ²⁸ 

Hosea 12:9

12:9 “I am the Lord your God ²⁹  who brought you ³⁰  out of Egypt;

I will make you live in tents again as in the days of old. ³¹ 

Hosea 1:4

1:4 Then the Lord said to Hosea, ³²  “Name him ‘Jezreel,’ because in a little while I will punish ³³  the dynasty ³⁴  of Jehu on account of the bloodshed ³⁵  in the valley of Jezreel, ³⁶  and I will put an end to the kingdom ³⁷  of Israel. ³⁸ 

Hosea 8:10

8:10 Even though they have hired lovers among the nations, ³⁹ 

I will soon gather them together for judgment. ⁴⁰ 

Then ⁴¹  they will begin to waste away

under the oppression of a mighty king. ⁴² 

Hosea 10:3

The Lord Will Punish Israel by Removing Its Kings

10:3 Very soon they will say, “We have no king

since we did not fear the Lord.

But what can a king do for us anyway?”

Hosea 11:9

11:9 I cannot carry out ⁴³  my fierce anger!

I cannot totally destroy Ephraim!

Because I am God, and not man – the Holy One among you –

I will not come in wrath!

Hosea 9:15

9:15 Because of all their evil in Gilgal,

I hate them there.

On account of their evil deeds,

I will drive them out of my land. ⁴⁴ 

I will no longer love them;

all their rulers are rebels.

Hosea 6:2

6:2 He will restore ⁴⁵  us in a very short time; ⁴⁶ 

he will heal us in a little while, ⁴⁷ 

so that we may live in his presence.

Hosea 3:1

An Illustration of God’s Love for Idolatrous Israel

3:1 The Lord said to me, “Go, show love to ⁴⁸  your wife ⁴⁹  again, even though she loves ⁵⁰  another man ⁵¹  and continually commits adultery. ⁵²  Likewise, the Lord loves ⁵³  the Israelites ⁵⁴  although they turn to other gods and love to offer raisin cakes to idols.” ⁵⁵ 

Hosea 14:8

14:8 O Ephraim, I do not want to have anything to do ⁵⁶  with idols anymore!

I will answer him and care for him.

I am like ⁵⁷  a luxuriant cypress tree; ⁵⁸ 

your fruitfulness comes from me! ⁵⁹ 

Hosea 2:9

2:9 Therefore, I will take back ⁶⁰  my grain during the harvest time ⁶¹ 

and my new wine when it ripens; ⁶² 

I will take away my wool and my flax

which I had provided ⁶³  in order to clothe her. ⁶⁴ 

Hosea 2:18

New Covenant Relationship with Repentant Israel

2:18 “At that time ⁶⁵  I will make a covenant for them with the wild animals,

the birds of the air, and the creatures that crawl on the ground.

I will abolish ⁶⁶  the warrior’s bow and sword

– that is, every weapon of warfare ⁶⁷  – from the land,

and I will allow them to live securely.” ⁶⁸ 

Hosea 14:7

14:7 People will reside again ⁶⁹  in his shade;

they will plant and harvest grain in abundance. ⁷⁰ 

They will blossom like a vine,

and his fame will be like the wine from Lebanon.

Hosea 1:9

1:9 Then the Lord ⁷¹  said: “Name him ‘Not My People’ (Lo-Ammi), because you ⁷²  are not my people and I am not your ⁷³  God.” ⁷⁴ 

Hosea 3:3

3:3 Then I told her, “You must live with me many days; you must not commit adultery or have sexual intercourse with ⁷⁵  another man, and I also will wait for you.”

Hosea 13:10

13:10 Where ⁷⁶  then is your king,

that he may save you in all your cities?

Where are ⁷⁷  your rulers for whom you asked, saying,

“Give me a king and princes”?

Hosea 9:4

9:4 They will not pour out drink offerings of wine to the Lord;

they will not please him with their sacrifices.

Their sacrifices will be like bread eaten while in mourning;

all those who eat them will make themselves ritually unclean.

For their bread will be only to satisfy their appetite;

it will not come into the temple of the Lord.

Hosea 11:8

The Divine Dilemma: Judgment or Mercy?

11:8 How can I give you up, ⁷⁸  O Ephraim?

How can I surrender you, O Israel?

How can I treat you like Admah?

How can I make you like Zeboiim?

I have had a change of heart! ⁷⁹ 

All my tender compassions are aroused! ⁸⁰ 

Hosea 14:2

14:2 Return to the Lord and repent! ⁸¹ 

Say to him: “Completely ⁸²  forgive our iniquity;

accept ⁸³  our penitential prayer, ⁸⁴ 

that we may offer the praise of our lips as sacrificial bulls. ⁸⁵ 

Hosea 9:12

9:12 Even if they raise their children,

I will take away every last one of them. ⁸⁶ 

Woe to them!

For I will turn away from them.

Hosea 11:12

God’s Lawsuit against Israel: Breach of Covenant

11:12 (12:1) ⁸⁷  Ephraim has surrounded me with lies;

the house of Israel has surrounded me ⁸⁸  with deceit.

But Judah still roams about with ⁸⁹  God;

he remains faithful to the Holy One.

Hosea 6:11

6:11 I have appointed a time to reap judgment ⁹⁰  for you also, O Judah!

If Israel Would Repent of Sin, God Would Relent of Judgment

Whenever I want to restore the fortunes of my people, ⁹¹ 

Hosea 7:11

Israel Turns to Assyria and Egypt for Help

7:11 Ephraim has been like a dove,

easily deceived and lacking discernment.

They called to Egypt for help;

they turned to Assyria for protection.

Hosea 8:8

8:8 Israel will be swallowed up among the nations;

they will be like a worthless piece of pottery.

Hosea 11:1

Reversal of the Exodus: Return to Egypt and Exile in Assyria

11:1 When Israel was a young man, I loved him like a son, ⁹² 

and I summoned my son ⁹³  out of Egypt.

Hosea 12:3

Israel Must Return to the God of Jacob

12:3 In the womb he attacked his brother;

in his manly vigor he struggled ⁹⁴  with God.

Hosea 1:11

1:11 Then the people ⁹⁵  of Judah and the people of Israel will be gathered together. They will appoint for themselves one leader, ⁹⁶  and will flourish in the land. ⁹⁷  Certainly, ⁹⁸  the day of Jezreel will be great!

Hosea 5:3-4

5:3 I know Ephraim all too well; ⁹⁹ 

the evil of ¹⁰⁰  Israel is not hidden from me.

For you have engaged in prostitution, O Ephraim;

Israel has defiled itself. ¹⁰¹ 

5:4 Their wicked deeds do not allow them to return to their God;

because a spirit of idolatry ¹⁰²  controls their heart, ¹⁰³ 

and they do not acknowledge the Lord.

Hosea 8:5

8:5 O Samaria, he has rejected your calf idol!

My anger burns against them!

They will not survive much longer without being punished, ¹⁰⁴ 

even though they are Israelites!

Hosea 2:6

The Lord’s Discipline Will Bring Israel Back

2:6 Therefore, I will soon ¹⁰⁵  fence her in ¹⁰⁶  with thorns;

I will wall her in ¹⁰⁷  so that ¹⁰⁸  she cannot find her way. ¹⁰⁹ 

Hosea 2:14

Future Repentance and Restoration of Israel

2:14 However, in the future I will allure her; ¹¹⁰ 

I will lead ¹¹¹  her back into the wilderness,

and speak tenderly to her.

Hosea 4:7

4:7 The more the priests increased in numbers,

the more they rebelled against me.

They have turned ¹¹²  their glorious calling

into a shameful disgrace!

Hosea 5:7

5:7 They have committed treason ¹¹³  against the Lord,

because they bore illegitimate children.

Soon ¹¹⁴  the new moon festival will devour them and their fields.

Hosea 12:12

Jacob in Aram, Israel in Egypt, and Ephraim in Trouble

12:12 Jacob fled to the country of Aram,

then Israel worked ¹¹⁵  to acquire a wife;

he tended sheep to pay for her.

Hosea 2:8

Agricultural Fertility Withdrawn from Israel

2:8 Yet ¹¹⁶  until now ¹¹⁷  she has refused to acknowledge ¹¹⁸  that I ¹¹⁹  was the one

who gave her the grain, the new wine, and the olive oil;

and that it was I who ¹²⁰  lavished on her the silver and gold –

which they ¹²¹  used in worshiping Baal! ¹²² 

Hosea 4:10

4:10 They will eat, but not be satisfied;

they will engage in prostitution, but not increase in numbers;

because they have abandoned the Lord

by pursuing other gods. ¹²³ 

Hosea 6:3

6:3 So let us acknowledge him! ¹²⁴ 

Let us seek ¹²⁵  to acknowledge ¹²⁶  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 7:9

7:9 Foreigners are consuming what his strenuous labor produced, ¹²⁷ 

but he does not recognize it!

His head is filled with gray hair,

but he does not realize it!

Hosea 8:14--9:1

8:14 Israel has forgotten his Maker and built royal palaces,

and Judah has built many fortified cities.

But I will send fire on their cities;

it will consume their royal citadels.

Fertility Cult Festivals Have Intoxicated Israel

9:1 O Israel, do not rejoice jubilantly ¹²⁸  like the nations,

for you are unfaithful ¹²⁹  to your God.

You love to receive a prostitute's wages ¹³⁰ 

on all the floors where you thresh your grain.

Hosea 9:3

Assyrian Exile Will Reverse the Egyptian Exodus

9:3 They will not remain in the Lord’s land.

Ephraim will return to Egypt;

they will eat ritually unclean food in Assyria.

Hosea 10:9

Failure to Learn from the Sin and Judgment of Gibeah

10:9 O Israel, you have sinned since the time ¹³¹  of Gibeah,

and there you have remained.

Did not war overtake the evildoers in Gibeah?

Hosea 10:13

10:13 But you have plowed wickedness;

you have reaped injustice;

you have eaten the fruit of deception.

Because you have depended on your chariots; ¹³² 

you have relied ¹³³  on your many warriors.

Hosea 11:11

11:11 They will return in fear and trembling ¹³⁴ 

like birds from Egypt,

like doves from Assyria,

and I will settle them in their homes,” declares the Lord.

Hosea 12:2

12:2 The Lord also has a covenant lawsuit ¹³⁵  against Judah;

he will punish Jacob according to his ways

and repay him according to his deeds.

Hosea 13:1

Baal Worshipers and Calf Worshipers to be Destroyed

13:1 When Ephraim ¹³⁶  spoke, ¹³⁷  there was terror; ¹³⁸ 

he was exalted ¹³⁹  in Israel,

but he became guilty by worshiping Baal and died.

Hosea 13:13

13:13 The labor pains of a woman will overtake him,

but the baby will lack wisdom;

when the time arrives,

he will not come out of the womb!

Hosea 14:4

Divine Promise to Relent from Judgment and to Restore Blessings

14:4 “I will heal their waywardness ¹⁴⁰ 

and love them freely, ¹⁴¹ 

for my anger will turn ¹⁴²  away from them.

Hosea 1:10

The Restoration of Israel

1:10 (2:1) ¹⁴³  However, ¹⁴⁴  in the future the number of the people ¹⁴⁵  of Israel will be like the sand of the sea which can be neither measured nor numbered. Although ¹⁴⁶  it was said to them, “You are not my people,” it will be said to them, “You are ¹⁴⁷  children ¹⁴⁸  of the living God!”

Hosea 4:6

4:6 You have destroyed ¹⁴⁹  my people

by failing to acknowledge me!

Because you refuse to acknowledge me, ¹⁵⁰ 

I will reject you as my priests.

Because you reject ¹⁵¹  the law of your God,

I will reject ¹⁵²  your descendants.

Hosea 8:7

The Fertility Cultists Will Become Infertile

8:7 They sow the wind,

and so they will reap the whirlwind!

The stalk does not have any standing grain;

it will not produce any flour.

Even if it were to yield grain,

foreigners would swallow it all up.

Hosea 10:8

10:8 The high places of the “House ¹⁵³  of Wickedness” ¹⁵⁴  will be destroyed;

it is the place where Israel sins.

Thorns and thistles will grow up over its altars.

Then they will say to the mountains, “Cover us!”

and to the hills, “Fall on us!”

Hosea 12:11

12:11 Is there idolatry ¹⁵⁵  in Gilead? ¹⁵⁶ 

Certainly its inhabitants ¹⁵⁷  will come to nothing! ¹⁵⁸ 

Do they sacrifice bulls in Gilgal?

Surely their altars will be like stones heaped up on a plowed field!

Hosea 13:14

The Lord Will Not Relent from the Threatened Judgment

13:14 Will I deliver them from the power of Sheol? No, I will not! ¹⁵⁹ 

Will I redeem them from death? No, I will not!

O Death, bring on your plagues! ¹⁶⁰ 

O Sheol, bring on your destruction! ¹⁶¹ 

My eyes will not show any compassion! ¹⁶² 

[1:6]  ¹ tn Heb “Then he said”; the referent (the Lord) does not appear in Hebrew, but has been specified in the translation for clarity. Many English versions specify the speaker here (KJV “God”; ASV “Jehovah”; NASB, NIV, NRSV “the Lord”).

[1:6]  ² sn The negative particle לאֹ (lo’, “no, not”) and the root רָחַם (rakham, “compassion”) are repeated in 1:6, creating a wordplay between the name Lo-Ruhamah (literally “No-Pity”) and the announcement of divine judgment, “I will no longer have pity on the nation of Israel.”

[1:6]  ³ tn Heb “house”; cf. TEV, NLT “the people of Israel.”

[1:6]  ⁴ tn The particle כִּי (ki) probably denotes cause (so NCV, TEV, CEV) or result here (GKC 505 §166.b; BDB 473 s.v. כִּי 3.c).

[1:6]  ⁵ tn The verb נָשָׂא (nasa’, “to take away”) frequently denotes “to forgive” meaning to take away sin (BDB 671 s.v. נָשָׂא 3.c). The construction נָשׂא אֶשָּׂא (naso’ ’esa’, “I will certainly take away,” infinitive absolute + imperfect of the same root) repeats the root נָשָׂא for rhetorical emphasis, stressing the divine resolution not to forgive Israel.

[1:6]  ⁶ tn The phrase “their guilt” does not appear in Hebrew, but is supplied in the translation for clarification. The ellipsis of the accusative direct object of נָשׂא אֶשָּׂא (naso’ ’esa’, “I will certainly take away”) is an example of brachyology. The accusative “guilt” must be supplied frequently with נָשַׂא (see BDB 671 s.v. נָשָׂא 3.c; e.g., Num 14:19; Isa 2:9; Ps 99:8). Many recent English versions simplify this to “forgive them” (e.g., NASB, NIV, NCV, NRSV, TEV, NLT).

[1:8]  ⁷ 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).

[9:11]  ⁸ tn Heb “their glory” (so NASB); TEV “Israel’s greateness.”

[9:11]  ⁹ tn Heb “no childbearing, no pregnancy, no conception.” The preposition מִן (min) prefixed to the three parallel nouns functions in a privative sense, indicating deprivation (BDB 583 s.v. מִן 7).

[2:17]  ¹⁰ tn The vav consecutive prefixed to וַהֲסִרֹתִי (vahasiroti) “I will remove” (vav consecutive + Hiphil perfect 1st person common singular) introduces an explanatory clause.

[2:17]  ¹¹ tn Heb “the Baals.” The singular term בַּעַל (ba’al) refers to the Canaanite god Baal himself, while the plural form הַבְּעָלִים (habbé’alim) refers to the manifestations of the god (i.e., idols; BDB 127 s.v. בָּעַל II.1).

[2:17]  ¹² tn Heb “from her mouth.” In the translation this is rendered as second person for consistency.

[2:17]  ¹³ tn Heb “they will no longer be mentioned by their name.”

[9:16]  ¹⁴ tn Or perhaps, following the plant metaphor, “will be blighted” (NIV similar).

[9:2]  ¹⁵ tn Heb “them”; the referent (the people) has been specified in the translation for clarity.

[9:2]  ¹⁶ tn Heb “her” (so KJV, ASV). This is taken as a collective singular (so also most modern English versions).

[2:2]  ¹⁷ tn Heb “Plead with your mother, plead!” The imperative רִיבוּ (rivu, “plead!”) is repeated twice in this line for emphasis. This rhetorical expression is handled in a woodenly literal sense by most English translations: NASB “Contend…contend”; NAB “Protest…protest!”; NIV “Rebuke…rebuke”; NRSV “Plead…plead”; CEV “Accuse! Accuse your mother!”

[2:2]  ¹⁸ sn The suffix on the noun אִמְּכֶם (’immékhem, “your mother”) is a plural form (2nd person masculine). The children of Gomer represent the “children” (i.e., people) of Israel; Gomer represents the nation as a whole.

[2:2]  ¹⁹ tn The particle כִּי (ki) introduces a parenthetical explanatory clause (however, cf. NCV “because”).

[2:2]  sn The reason that Hosea (representing the Lord) calls upon his children (representing the children of Israel) to plead with Gomer (representing the nation as a whole), rather than pleading directly with her himself, is because Hosea (the Lord) has turned his back on his unfaithful wife (Israel). He no longer has a relationship with her (“for she is not my wife, and I am not her husband”) because she abandoned him for her lovers.

[2:2]  ²⁰ tn The dependent volitive sequence of imperative followed by vav + jussive (רִיבוּ, rivu followed by וְתָסֵר, vétaser) creates a purpose clause: “so that she might turn away from” (= “put an end to”); cf. NRSV “that she put away”; KJV “let her therefore put away.” Many English translations begin a new sentence here, presumably to improve the English style (so NAB, NIV, TEV, NLT), but this obscures the connection with the preceding clause.

[2:2]  ²¹ tn Heb “put away her adulteries from her face.” The plural noun זְנוּנֶיהָ (zénuneha, “adulteries”) is an example of the plural of repeated (or habitual) action: she has had multiple adulterous affairs.

[2:2]  ²² tn Heb “[put away] her immoral behavior from between her breasts.” Cf. KJV “her adulteries”; NIV “the unfaithfulness.”

[14:3]  ²³ tn Heb “For the orphan is shown compassion by you.” The present translation takes “orphan” as a figurative reference to Israel, which is specified in the translation for clarity.

[2:16]  ²⁴ tn Heb “And in that day”; NLT “In that coming day.”

[2:16]  ²⁵ tc The MT reads תִּקְרְאִי (tiqrÿ’i, “you will call”; Qal imperfect 2nd person feminine singular). The versions (LXX, Syriac, Vulgate) all reflect an alternate Vorlage of תִּקְרָא לִי (tiqra’ li, “she will call me”; Qal imperfect 3rd person feminine singular followed by preposition לְ, lamed, + 1st person common singular pronominal suffix). This textual variant undoubtedly arose under the influence of לִי תִּקְרְאִי (tiqrÿ’i li) which follows. Most English versions follow the reading of the MT (KJV, ASV, NASB, NIV, NRSV, NLT, CEV), but some follow the ancient versions and read the 3rd person (“she”, so NAB, NCV, TEV).

[2:16]  ²⁶ tn There are wordplays on the terms אִישׁ (’ish) and בַּעַל (ba’al) here. The term אִישִׁי (’ishi, “my man, husband”) is a title of affection (Gen 2:23; 3:6, 16) as the counterpart to אִשָּׁה (’ishah, “woman, wife”). The term בַּעְלִי (ba’li, “my lord”) emphasizes the husband’s legal position (Exod 21:3; Deut 22:22; 24:4). The relationship will no longer be conditioned on the outward legal commitment but on a new inward bond of mutual affection and love.

[2:16]  ²⁷ tc The MT reads תִקְרְאִי לִי (tiqrÿ’i li, “you will call me”; Qal imperfect 2nd person feminine singular followed by preposition לְ, lamed, + 1st person common singular pronominal suffix). The versions (LXX, Syriac, Vulgate) all reflect an alternate Vorlage of תִקְרְא לִי (tiqrÿ’ li, “she will call me”; Qal imperfect 3rd person feminine singular followed by preposition לְ + 1st person common singular pronominal suffix). This textual variant is related to the preceding textual issue (see preceding tc note).

[2:16]  ²⁸ sn There is a wordplay on the terms בַּעְלִי (ba’li, “my master”) and הַבְּעָלִים (habbé’alim, “the Baals”) which are derived from the root בַּעַל (ba’al, “master; lord”). This wordplay is especially effective because the term בַּעַל can refer to one’s husband and is also the name of the Canaanite storm god Baal. Referring to a spouse the term normally means “husband; master.” It was a common, ordinary, nonpejorative term that was frequently used in an interchangeable manner with אִישׁ (’ish, “husband; man”). Due to its similarity in sound to the abhorrent Canaanite fertility god Baal, the repentant Israelites would be so spiritually sensitive that they would refrain from even uttering this neutral term for fear of recalling their former idolatry. The purpose of the exile is to end Israel’s worship of Baal and to remove syncretism.

[12:9]  ²⁹ sn The Lord answers Ephraim’s self-assertion (“I am rich!”) with the self-introduction formula (“I am the Lord your God!”) which introduces judgment oracles and ethical instructions.

[12:9]  ³⁰ tn Or “[Ever since you came] out of Egypt”; CEV “just as I have been since the time you were in Egypt.”

[12:9]  ³¹ tn Heb “as in the days of meeting” (כִּימֵי מוֹעֵד, kime mo’ed). This phrase might refer to “time of the festival” (e.g., Hos 2:13; 9:5; cf. NASB, NRSV, NLT) or the Lord’s first “meeting” with Israel in the desert (cf. NAB, TEV, CEV). In his announcements about Israel’s future, Hosea uses “as in the days of […]” (כִּימֵי) or “as in the day of […]” (כְּיוֹם, kÿyom) to introduce analogies drawn from Israel’s early history (e.g., Hos 2:5, 17; 9:9; 10:9).

[1:4]  ³² tn Heb “to him.” The referent (Hosea) has been specified in the translation for clarity.

[1:4]  ³³ tn Heb “I will visit.” The verb פָּקַד (paqad, “to visit”) has a very broad range of meanings: (1) “to pay attention to; to look at” (a) favorably: to look after; to provide for; to care for; (b) unfavorably: to seek vengeance for; to punish for; (2) militarily: (a) “to muster; to enroll”; (b) “to inspect; to review”; (3) leadership: (a) “to rule over; to oversee”; (b) Hiphil: “to appoint an overseer” (see BDB 823 s.v. פָּקַד; HALOT 955-58 s.v. פקד). In this context, the nuance “to punish” or “to take vengeance” (see 1b above) is most appropriate. Cf. KJV, ASV “I will avenge”; NAB, NASB, NRSV “I will punish.”

[1:4]  ³⁴ tn Heb “house” (so NAB, NRSV); NCV “family”; CEV “descendants.”

[1:4]  ³⁵ tn The plural form of דָּם (dam, “blood”) refers to “bloodshed” (BDB 196 s.v. דָּם 2.f). This is an example of a plural of abnormal condition (GKC 400 §124.n). The plural is used to represent natural objects which are found in an unnatural or abnormal condition. The plural is used because the natural object is normally found as a whole or in one unit, but in the abnormal condition the object is found in many parts. Normally, blood is contained as a whole within the body. However, when a brutal murder occurs, blood is shed and literally spilled all over the place. Cf. NIV “the massacre”; TEV, CEV, NLT “the murders.”

[1:4]  ³⁶ tn Heb “I will visit the bloodshed of Jezreel upon the house of Jehu.”

[1:4]  ³⁷ tn Heb “the kingdom of the house of Israel” (so NAB, NASB, NRSV). This has been simplified in the translation for stylistic reasons.

[1:4]  ³⁸ sn The proper name יִזְרְעֶאל (yizré’e’l, “Jezreel”) sounds like יִשְׂרָאֵל (yisra’el, “Israel”). This phonetic wordplay associates the sin at Jezreel with the judgment on Israel, stressing poetic justice.

[8:10]  ³⁹ tn Or “they have hired themselves out to lovers”; cf. NASB “they hire allies among the nations.”

[8:10]  ⁴⁰ tn The Piel stem of קָבַץ (qavats) is often used in a positive sense, meaning “to regather” a dispersed people (HALOT 1063 s.v. קבץ 3.a; BDB 868 s.v. קָבַץ 1.α). However, in Hosea 8:10 it is used in a negative sense, meaning “to assemble (people) for judgment” (e.g., Ezek 20:34; Hos 9:6; HALOT 1063 s.v. 3.e.i). Cf. JPS “I will hold them fast” (in judgment, see the parallel in 9:6).

[8:10]  ⁴¹ tn The vav consecutive + preterite וַיָּחֵלּוּ (vayyakhellu, Hiphil preterite 3rd person common plural from חָלַל, khalal, “to begin”]) denotes temporal subordination to the preceding clause: “then…” (so NLT); cf. TEV, CEV “Soon.”

[8:10]  ⁴² tn Heb “a king of princes” (cf. KJV, NASB); TEV “the emperor of Assyria.”

[11:9]  ⁴³ tn The three imperfect verbs function as imperfects of capability, similar to the imperfects of capability in 11:8. See IBHS 564 §34.1a.

[9:15]  ⁴⁴ tn Heb “out of my house” (so NAB, NASB, NIV, NRSV); TEV, NCV, NLT “my land.”

[6:2]  ⁴⁵ 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]  ⁴⁶ 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]  ⁴⁷ 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 Lord’s discipline of Israel would be relatively short and that he would restore them quickly.

[3:1]  ⁴⁸ tn Heb “Go again! Love!” Cf. NAB “Give your love to.”

[3:1]  ⁴⁹ tn Heb “a woman.” The probable referent is Gomer. Some English translations (e.g., NIV, NLT) specify the referent as “your wife.”

[3:1]  ⁵⁰ tc The MT vocalizes אֲהֻבַת (’ahuvat) as a construct form of the Qal passive participle and takes רֵעַ (rea’) as a genitive of agent: “who is loved by רֵעַ.” However, the ancient versions (LXX, Syriac, Vulgate) all vocalize אֲהֻבַת as an absolute form of the Qal active participle, and take רֵעַ as the accusative direct object: “who loves רֵעַ.” The English translations consistently follow the MT. The editors of BHS suggest the revocalization but with some reservation. For discussion of the vocalization, see D. Barthélemy, ed., Preliminary and Interim Report on the Hebrew Old Testament Text Project, 5:230.

[3:1]  tn Heb “a woman who is loved by a companion” (אִשָּׁה אֲהֻבַת רֵעַ, ’ishah ’ahuvat rea’). The substantival participle אֲהֻבַת (“one who is loved”) is in apposition to אִשָּׁה (“a woman”). The genitive noun רֵעַ (“companion”) functions as the agent of the preceding construct noun: “who is loved by a companion” (אֲהֻבַת רֵעַ). Cf. NAB “a woman beloved of a paramour”; NRSV “a woman who has a lover.”

[3:1]  ⁵¹ tn The meaning of the noun רֵעַ (rea’) is debated because it has a broad range of meanings: (1) “friend,” (2) “lover,” (3) “companion,” (4) “neighbor,” and (5) “another” (HALOT 1253-55 s.v. II רֵעַ; BDB 945-46 s.v. II רֵעַ). The Hebrew lexicons favor the nuance “lover; paramour” here (HALOT 1255 s.v. 2; BDB 946 s.v. 1). Most scholars adopt the same approach; however, a few suggest that רֵעַ does not refer to another man, but to her husband (Hosea). Both approaches are reflected in English translations: NASB “a woman who is loved by her husband”; NIV “though she is loved by another”; NAB “a woman beloved of a paramour”; KJV “a woman beloved of her friend”; NJPS “a woman who, while befriended by a companion”; TEV “a woman who is committing adultery with a lover”; CEV “an unfaithful woman who has a lover.”

[3:1]  ⁵² tn Heb “love a woman who is loved of a lover and is an adulteress.”

[3:1]  ⁵³ tn Heb “like the love of the Lord.” The genitive after the construct functions as a subjective genitive.

[3:1]  ⁵⁴ tn Heb “sons of Israel” (so NASB); KJV “children of Israel”; NAB “people of Israel.”

[3:1]  ⁵⁵ tn Heb “they are lovers of cakes of raisins.” A number of English translations render this literally (e.g., ASV, NAB, NASB, NRSV).

[14:8]  ⁵⁶ tn The Hebrew expression מַה־לִּי עוֹד (mah-li ’od) is a formula of repudiation/emphatic denial that God has anything in common with idols: “I want to have nothing to do with […] any more!” Cf., e.g., Judg 11:12; 2 Sam 16:10; 19:23; 1 Kgs 17:18; 2 Kgs 3:13; 2 Chr 35:21; Jer 2:18; Ps 50:16; BDB 553 s.v. מָה 1.d.(c).

[14:8]  ⁵⁷ tn The term “like” does not appear in the Hebrew text, but is supplied in the translation for clarity, as in the majority of English versions (including KJV).

[14:8]  ⁵⁸ tn Cf. KJV “a green fir tree”; NIV, NCV “a green pine tree”; NRSV “an evergreen cypress.”

[14:8]  ⁵⁹ tn Heb “your fruit is found in me”; NRSV “your faithfulness comes from me.”

[2:9]  ⁶⁰ tn Heb “I will return and I will take.” The two verbs joined with vav conjunction form a verbal hendiadys in which the first verb functions adverbially and the second retains its full verbal sense (GKC 386-87 §120.d, h): אָשׁוּב וְלָקַחְתִּי (’ashuv vÿlaqakhti) means “I will take back.”

[2:9]  ⁶¹ tn Heb “in its time” (so NAB, NRSV).

[2:9]  ⁶² tn Heb “in its season” (so NAB, NASB, NRSV).

[2:9]  ⁶³ tn The words “which I had provided” are not in the Hebrew text, but are supplied in the translation for stylistic reasons; cf. NIV “intended to cover.”

[2:9]  ⁶⁴ tn Heb “to cover her nakedness” (so KJV and many other English versions); TEV “for clothing.”

[2:9]  sn This announcement of judgment is extremely ironic and forcefully communicates poetic justice: The punishment will fit the crime. The Israelites were literally uncovering their nakedness in temple prostitution in the Baal fertility cult rituals. Yahweh will, in effect, give them what they wanted (nakedness) but not in the way they wanted it: Yahweh will withhold the agricultural fertility they sought from Baal which would lead to nakedness caused by impoverishment.

[2:18]  ⁶⁵ tn Heb “And in that day” (so KJV, ASV).

[2:18]  ⁶⁶ tn Heb “I will break”; NAB “I will destroy”; NCV “I will smash”; NLT “I will remove.”

[2:18]  ⁶⁷ tn Heb “bow and sword and warfare.” The first two terms in the triad וְקֶשֶׁת וְחֶרֶב וּמִלְחָמָה (vÿqeshet vÿkherev umilkhamah, literally, “bow and sword and warfare”) are examples of synecdoche of specific (bow and sword) for general (weapons of war, so CEV). However, they might be examples of metonymy (bow and sword) of association (warfare).

[2:18]  ⁶⁸ tn Heb “and I will cause them to lie down in safety.” The causative nuance (“will make them”) is retained in several English versions (e.g., KJV, ASV, NASB, NRSV).

[14:7]  ⁶⁹ tn Hosea uses the similar-sounding terms יָשֻׁבוּ יֹשְׁבֵי (yashuvu yoshve, “the dwellers will return”) to create a wordplay between the roots שׁוּב (shuv, “to return”) and יָשַׁב (yashav, “to dwell; to reside”).

[14:7]  ⁷⁰ tn Heb “they will cause the grain to live” or “they will revive the grain.” Some English versions treat this as a comparison: “they shall revive as the corn” (KJV); “will flourish like the grain” (NIV).

[1:9]  ⁷¹ tn Heb “Then he said”; the referent (the Lord) has been specified in the translation for clarity. As in v. 6, many English versions specify the speaker here.

[1:9]  ⁷² tn The independent personal pronoun אַתֶּם (’attem, “you”) is a plural form, referring to the people of Israel as a whole. To make this clear TEV translates this as third person: “the people of Israel are not my people” (cf. CEV, NLT).

[1:9]  ⁷³ tn The pronominal suffix on the preposition לָכֶם (lakhem, “your”) is a plural form, referring to the people of Israel as a whole.

[1:9]  ⁷⁴ tc The MT reads לֹא־אֶהְיֶה לָכֶם (lo’-’ehyeh lakhem, “I will not be yours”). The editors of BHS suggest emending the text to לֹא־אֱלֹהֵיכֶם (lo’-’elohekhem, “I will not be your God”). The emendation creates a tighter parallel with the preceding אַתֶּם לֹא עַמִּי (’attem lo’ ’ammi, “you are not my people”). Because of a lack of external evidence, however, the reading of the MT should be retained.

[1:9]  tn Heb “I am not yours.” The divine name “God” is supplied in the translation for clarity even though the reading of the MT is followed (see previous tc note). Almost all English versions (including KJV, ASV, NASB) supply “God” here.

[1:9]  sn This is an allusion to Yahweh’s promise to Moses אֶהְיֶה עִמָּךְ (’ehyeh ’immakh, “I will be with you”; Exod 3:12, 14). In effect, it is a negation of Exod 3:12, 14 and a cancellation of Israel’s status as vassal of Yahweh in the conditional Mosaic covenant.

[3:3]  ⁷⁵ tn Heb “and you will not be for”; NIV “be intimate with.”

[13:10]  ⁷⁶ tc The MT reads the enigmatic אֱהִי (’ehi, “I want to be [your king]”; apocopated Qal imperfect 1st person common singular from הָיָה, hayah, “to be”) which makes little sense and conflicts with the 3rd person masculine singular form in the dependent clause: “that he might save you” (וְיוֹשִׁיעֲךָ, vÿyoshi’akha). All the versions (Greek, Syriac, Vulgate) read the interrogative particle אַיֵּה (’ayyeh, “where?”) which the BHS editors endorse. The textual corruption was caused by metathesis of the י (yod) and ה (hey). Few English versions follow the MT: “I will be thy/your king” (KJV, NKJV). Most recent English versions follow the ancient versions in reading “Where is your king?” (ASV, RSV, NAB, NASB, NIV, NJPS, CEV, NLT).

[13:10]  ⁷⁷ tn The repetition of the phrase “Where are…?” does not appear in the Hebrew text, but is implied by the parallelism in the preceding lines. It is supplied in the translation for the sake of clarity and for stylistic reasons.

[11:8]  ⁷⁸ tn The imperfect verbs in 11:8 function as imperfects of capability. See IBHS 564 §34.1a.

[11:8]  ⁷⁹ tn The phrase נֶהְפַּךְ עָלַי לִבִּי (nehpakh ’alay libbi) is an idiom that can be taken in two ways: (1) emotional sense: to describe a tumult of emotions, not just a clash of ideas, that are afflicting a person (Lam 1:20; HALOT 253 s.v. הפך 1.c) and (2) volitional sense: to describe a decisive change of policy, that is, a reversal of sentiment from amity to hatred (Exod 14:5; Ps 105:25; BDB 245 s.v. הָפַךְ 1; HALOT 253 s.v. 3). The English versions alternate between these two: (1) emotional discomfort and tension over the prospect of destroying Israel: “mine heart is turned within me” (KJV), “my heart recoils within me” (RSV, NRSV), “My heart is turned over within Me” (NASB), “My heart is torn within me” (NLT); and (2) volitional reversal of previous decision to totally destroy Israel: “I have had a change of heart” (NJPS), “my heart is changed within me” (NIV), and “my heart will not let me do it!” (TEV). Both BDB 245 s.v. 1.b and HALOT 253 s.v. 3 suggest that the idiom describes a decisive change of heart (reversal of decision to totally destroy Israel once and for all) rather than emotional turbulence of God shifting back and forth between whether to destroy or spare Israel. This volitional nuance is supported by the modal function of the 1st person common singular imperfects in 11:8 (“I will not carry out my fierce anger…I will not destroy Ephraim…I will not come in wrath”) and by the prophetic announcement of future restoration in 11:10-11. Clearly, a dramatic reversal both in tone and in divine intention occurs between 11:5-11.

[11:8]  ⁸⁰ tn The Niphal of כָּמַר (kamar) means “to grow warm, tender” (BDB 485 s.v. כָּמַר), as its use in a simile with the oven demonstrates (Lam 5:10). It is used several times to describe the arousal of the most tender affection (Gen 43:30; 1 Kgs 3:26; Hos 11:8; BDB 485 s.v. 1; HALOT 482 s.v. כמר 1). Cf. NRSV “my compassion grows warm and tender.”

[14:2]  ⁸¹ tn Heb “Take words with you and return to the Lord” (so NASB, NIV, NRSV).

[14:2]  ⁸² tn The word order כָּל־תִּשָּׂא עָוֹן (kol-tisa’ ’avon) is syntactically awkward. The BHS editors suggest rearranging the word order: תִּשָּׂא כָּל־עוֹן (“Forgive all [our] iniquity!”). However, Gesenius suggests that כָּל (“all”) does not function as the construct in the genitive phrase כָּל־עוֹן (“all [our] iniquity”); it functions adverbially modifying the verb תִּשָּׂא (“Completely forgive!”; see GKC 415 §128.e).

[14:2]  ⁸³ sn The repetition of the root לָקַח (laqakh) creates a striking wordplay in 14:2. If Israel will bring (לָקַח) its confession to God, he will accept (לָקַח) repentant Israel and completely forgive its sin.

[14:2]  ⁸⁴ tn Heb “and accept [our] speech.” The word טוֹב (tov) is often confused with the common homonymic root I טוֹב (tov, “good”; BDB 373 s.v. I טוֹב). However, this is probably IV טוֹב (tov, “word, speech”; HALOT 372 s.v. IV טוֹב), a hapax legomenon that is related to the verb טבב (“to speak”; HALOT 367 s.v. טבב) and the noun טִבָּה (tibbah, “rumor”; HALOT 367 s.v. טִבָּה). The term טוֹב (“word; speech”) refers to the repentant prayer mentioned in 14:1-3. Most translations relate it to I טוֹב and treat it as (1) accusative direct object: “accept that which is good” (RSV, NJPS), “Accept our good sacrifices” (CEV), or (2) adverbial accusative of manner: “receive [us] graciously” (KJV, NASB, NIV). Note TEV, however, which follows the suggestion made here: “accept our prayer.”

[14:2]  ⁸⁵ tc The MT reads פָרִים (farim, “bulls”), but the LXX reflects פְּרִי (pÿri, “fruit”), a reading followed by NASB, NIV, NRSV: “that we may offer the fruit of [our] lips [as sacrifices to you].” Although the Greek expression in Heb 13:15 (καρπὸν χειλέων, karpon xeilewn, “the fruit of lips”) reflects this LXX phrase, the MT makes good sense as it stands; NT usage of the LXX should not be considered decisive in resolving OT textual problems. The noun פָרִים (parim, “bulls”) functions as an adverbial accusative of state.

[9:12]  ⁸⁶ tn Heb “I will bereave them from a man”; NRSV “I will bereave them until no one is left.”

[11:12]  ⁸⁷ sn Beginning with 11:12, the verse numbers through 12:14 in the English Bible differ by one from the verse numbers in the Hebrew text (BHS), with 11:12 ET = 12:1 HT, 12:1 ET = 12:2 HT, etc., through 12:14 ET = 12:15 HT. From 13:1 to 13:16 the verse numbers in the English Bible and the Hebrew Bible are again the same.

[11:12]  ⁸⁸ tn The phrase “has surrounded me” is not repeated in the Hebrew text here, but is implied by the parallelism in the preceding line. It is supplied in the translation for stylistic reasons, smoothness, and readability.

[11:12]  ⁸⁹ tn The verb רוּד (rud, “to roam about freely”) is used in a concrete sense to refer to someone wandering restlessly and roaming back and forth (BDB 923 s.v. רוּד; Judg 11:37). Here, it is used figuratively, possibly with positive connotations, as indicated by the preposition עִם (’im, “with”), to indicate accompaniment: “but Judah still goes about with God” (HALOT 1194 s.v. רוד). Some English versions render it positively: “Judah still walks with God” (RSV, NRSV); “Judah is restive under God” (REB); “but Judah stands firm with God” (NJPS); “but Judah yet ruleth with God” (KJV, ASV). Other English versions adopt the negative connotation “to wander restlessly” and nuance עִם in an adversative sense (“against”): “Judah is still rebellious against God” (NAB), “Judah is unruly against God” (NIV), and “the people of Judah are still rebelling against me” (TEV).

[6:11]  ⁹⁰ tn Heb “a harvest is appointed for you also, O Judah” (similar ASV, NAB, NASB, NIV, NRSV).

[6:11]  ⁹¹ tc In the verse divisions of the MT (Leningrad Codex and Aleppo Codex), this is the last line of 6:11. However, the BHK and BHS editors suggest that it belongs with the beginning of 7:1. The ancient versions (Greek, Syriac, Latin) all reflect textual traditions that connect it with 6:11. The English versions are divided: some connect it with 6:11 (KJV, NASB, NLT), while others connect it with 7:1 (RSV, NAB, NIV, NRSV, NJPS). The parallelism between this line and 7:1a favors connecting it with 7:1.

[11:1]  ⁹² tn The words “like a son” are not in the Hebrew text, but are necessary to clarify what sort of love is intended (cf. also NLT).

[11:1]  ⁹³ tc The MT reads בְנִי (vÿni, “My son”); however, the LXX reflects בָנָיו (vanav, “his sons”). The MT should be retained as original here because of internal evidence; it is much more appropriate to the context.

[12:3]  ⁹⁴ tn The verb שָׂרָה (sarah) means “to strive, contend” (HALOT 1354 s.v. שׂרה) or “persevere, persist” (BDB 975 s.v. שָׂרָה; see Gen 32:29). Almost all English versions render the verb here in terms of the former: NAB, NASB “contended”; NRSV “strove”; TEV, CEV “fought against.”

[1:11]  ⁹⁵ tn Heb “sons” (twice in this verse, so NASB); KJV, ASV “children”; NIV, NRSV, TEV “people.”

[1:11]  ⁹⁶ tn Heb “head” (so KJV, NAB, NRSV).

[1:11]  ⁹⁷ tn Alternatively, “gain possession of the land” (cf. NRSV) or “rise up from the land” (cf. NIV). This clause may be understood in two ways: (1) Israel will gain ascendancy over the land or conquer the land (e.g., Exod 1:10; cf. NAB “come up from other lands”) or (2) Israel will be “planted” in the land (Hos 2:24-25; cf. NLT “will…plant his people”).

[1:11]  ⁹⁸ tn Or “For” (so NASB); NCV “because”; TEV “Yes.”

[5:3]  ⁹⁹ tn The phrase “all too well” does not appear in the Hebrew text, but is supplied in the translation for clarity and stylistic reasons.

[5:3]  ¹⁰⁰ tn The phrase “the evil of” does not appear in the Hebrew text here, but is implied by the metonymical (cause-effect) use of the term “Israel.” It is supplied in the translation for the sake of clarity. Cf. NCV “what they have done is not hidden from me.”

[5:3]  ¹⁰¹ tn Or “Israel has become corrupt”; NCV “has made itself unclean”; TEV “are unfit to worship me.”

[5:4]  ¹⁰² tn Heb “a spirit of harlotries”; NIV “a spirit of prostitution”; TEV “Idolatry has a powerful hold on them.” However, CEV takes this literally: “your constant craving for sex keeps you from knowing me.”

[5:4]  ¹⁰³ tn Heb “is in their heart” (so NIV); NASB, NRSV “is within them.”

[8:5]  ¹⁰⁴ tn Heb “How long will they be able to be free from punishment?” This rhetorical question affirms that Israel will not survive much longer until God punishes it.

[2:6]  ¹⁰⁵ tn The deictic particle הִנְנִי (hinni, “Behold!”) introduces a future-time reference participle that refers to imminent future action: “I am about to” (TEV “I am going to”).

[2:6]  ¹⁰⁶ tn Heb “I will hedge up her way”; NIV “block her path.”

[2:6]  ¹⁰⁷ tn Heb “I will wall in her wall.” The cognate accusative construction וְגָדַרְתִּי אֶת־גְּדֵרָהּ (vÿgadarti ’et-gÿderah, “I will wall in her wall”) is an emphatic literary device. The 3rd person feminine singular suffix on the noun functions as a dative of disadvantage: “as a wall against her” (A. B. Davidson, Hebrew Syntax, 3, remark 2). The expression means “I will build a wall to bar her way.” Cf. KJV “I will make a wall”; TEV “I will build a wall”; RSV, NASB, NRSV “I will build a wall against her”; NLT “I will fence her in.”

[2:6]  ¹⁰⁸ tn The disjunctive clause (object followed by negated verb) introduces a clause which can be understood as either purpose or result.

[2:6]  ¹⁰⁹ tn Heb “her paths” (so NAB, NRSV).

[2:14]  ¹¹⁰ tn The participle מְפַתֶּיהָ (méfatteha, Piel participle masculine singular + 3rd feminine singular suffix from פָּתָה, patah, “to allure”) following the deictic particle הִנֵּה (hinneh, “Now!”) describes an event that will occur in the immediate or near future.

[2:14]  ¹¹¹ tn Following the future-time referent participle (מְפַתֶּיהָ, méfatteha) there is a string of perfects introduced by vav consecutive that refer to future events.

[4:7]  ¹¹² tc The MT reads אָמִיר (’amir, “I will change, exchange”; Hiphil imperfect 1st person common singular from מוּר, mur, “to change, exchange”). However, an alternate scribal tradition (tiqquneh sopherim, that is, an intentional scribal change when the Masoretes believed that the received consonantal reading was corrupt) preserves the reading הֵמִירוּ (hemiru, “they have exchanged”; Hiphil perfect 3rd person common plural from מוּר). This alternate scribal tradition is also found in the Targum and reflected in the Syriac Peshitta. Several translations follow the MT: KJV, RSV, NASB “I will change their glory into shame” and TEV “I will turn your honor into disgrace”; however, others adopt the alternate tradition: NRSV “they changed their glory into shame” and NIV “they exchanged their Glory for something disgraceful.” For discussion in favor of the MT reading, see D. Barthélemy, ed., Preliminary and Interim Report on the Hebrew Old Testament Text Project, 5:232.

[5:7]  ¹¹³ tn Heb “dealt treacherously against” (so KJV, NASB); NRSV “dealt faithlessly”; NLT “betrayed the honor of.”

[5:7]  ¹¹⁴ tn The particle עַתָּה (’attah) often refers to the imminent or the impending future: “very soon” (BDB 774 s.v. עַתָּה 1.b). In Hosea it normally introduces imminent judgment (Hos 2:12; 4:16; 5:7; 8:8, 13; 10:2).

[12:12]  ¹¹⁵ tn Heb “served” (so NAB, NIV, NRSV); NLT “earned a wife.”

[2:8]  ¹¹⁶ tn Or “For” (so KJV, NASB); or “But” (so NCV).

[2:8]  ¹¹⁷ tn The phrase “until now” does not appear in the Hebrew text, but is supplied in the translation for the sake of clarity and smoothness.

[2:8]  ¹¹⁸ tn Heb “she does not know” (so NASB, NCV); or “she does not acknowledge.”

[2:8]  ¹¹⁹ tn The 1st person common singular independent personal pronoun אָנֹכִי (’anokhi, “I”) is emphatic, since the subject of this verbal clause is already explicit in the verb נָתַתִּי (natatti, Qal perfect 1st person common singular: “I gave”).

[2:8]  ¹²⁰ tn The phrase “that it was I who” does not appear in the Hebrew text here, but is supplied in the translation for the sake of clarity.

[2:8]  ¹²¹ sn The third person plural here is an obvious reference to the Israelites who had been unfaithful to the Lord in spite of all that he had done for them. To maintain the imagery of Israel as the prostitute, a third person feminine singular would be called for; in the interest of literary consistency this has been supplied in some English translations (e.g., NCV, TEV, CEV, NLT).

[2:8]  ¹²² tn Heb “for Baal” (so NAB, NIV, NRSV); cf. TEV “in the worship of Baal.”

[4:10]  ¹²³ tn Heb “by guarding harlotry.” The present translation assumes that the first word of v. 11 in the Hebrew text is to be taken with the infinitive at the end of v. 10 (so also NAB, NIV, NCV, NRSV).

[6:3]  ¹²⁴ tn The object (“him”) is omitted in the Hebrew text, but supplied in the translation for clarity.

[6:3]  ¹²⁵ 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 Lord” (Isa 51:1); “He who pursues [רָדַף] righteousness and love finds life, prosperity, and honor” (Prov 21:20); “Seek [בָּקַשׁ] peace and pursue [רָדַף] it” (Ps 34:15); “they slander me when I pursue [רָדַף] good” (Ps 38:21).

[6:3]  ¹²⁶ tn The Hebrew infinitive construct with לְ (lamed) denotes purpose: “to know” (לָדַעַת, lada’at).

[7:9]  ¹²⁷ tn Heb “foreigners consume his strength”; NRSV “devour (sap NIV) his strength.”

[9:1]  ¹²⁸ tn Heb “do not rejoice unto jubilation”; KJV “Rejoice not…for joy”; NASB “Do not rejoice…with exultation.”

[9:1]  ¹²⁹ tn Heb “you have committed adultery”; NRSV “you have played the whore.”

[9:1]  ¹³⁰ tn Heb “you love the wages of the prostitute” (NIV similar); NAB “loving a harlot’s hire.”

[10:9]  ¹³¹ tn Heb “days” (so KJV, NAB, NIV, NRSV).

[10:13]  ¹³² tc The MT (followed by KJV, NASB) reads the enigmatic בְּדַרְכְּךָ (bÿdarkÿkha, “in your own way”) which does not seem to fit the context or the parallelism with בְּרֹב גִּבּוֹרֶיךָ (bÿrov gibborekha, “in your multitude of warriors”). The BHS editors suggest the original reading was בְרִכְבְּךָ (vÿrikhbÿkha, “in your chariots”), a reading followed by NAB, TEV. If this is correct, the textual corruption was caused by orthographic confusion between רֶכֶב (rekhev, “chariot”) and דֶּרֶכ (derekh, “way”).

[10:13]  ¹³³ tn The phrase “you have relied” does not appear in the Hebrew text, but is implied by the parallelism in the preceding line.

[11:11]  ¹³⁴ tn For the meaning of חָרַד (harad, “to tremble”) with prepositions of direction, see 11:10 above.

[12:2]  ¹³⁵ tn The noun רִיב (riv, “dispute”) is used in two contexts: (1) nonlegal contexts: (a) “dispute” between individuals (e.g., Gen 13:7; Isa 58:1; Jer 15:10) or (b) “brawl, quarrel” between people (e.g., Exod 17:7; Deut 25:1); and (2) legal contexts: (a) “lawsuit, legal process” (e.g., Exod 23:3-6; Deut 19:17; 21:5; Ezek 44:24; Ps 35:23), (b) “lawsuit, legal case” (e.g., Deut 1:12; 17:8; Prov 18:17; 25:9), and (c) God’s “lawsuit” on behalf of a person or against his own people (Hos 4:1; 12:3; Mic 6:2; HALOT 1225-26 s.v. רִיב). The term in Hosea refers to a covenant lawsuit in which Yahweh, the suzerain, lodges a legal case against his disobedient vassal, accusing Israel and Judah of breach of covenant which will elicit the covenant curses. Cf. NLT “is bringing a lawsuit.”

[13:1]  ¹³⁶ sn In Hosea the name “Ephraim” does not refer to the tribe, but to the region of Mount Ephraim where the royal residence of Samaria was located. It functions as a synecdoche of location (Mount Ephraim) for its inhabitants (the king of Samaria; e.g., 5:13; 8:8, 10).

[13:1]  ¹³⁷ tn The rulers of Ephraim (i.e., Samaria) issued many political decisions in the 8th century b.c. which brought “terror” to the other regions of the Northern Kingdom, as well as to Judah: “hearts shook as the trees of the forest shake before the wind” (Isa 7:2; 2 Kgs 16:5).

[13:1]  ¹³⁸ tn The noun רְתֵת (rÿtet, “terror, trembling”) appears only here in OT (BDB 958 s.v. רְתֵת; HALOT 1300-1301 s.v. רְתֵת). However, it is attested in 1QH 4:33 where it means “trembling” and is used as a synonym with רַעַד (ra’ad, “quaking”). It also appears in Mishnaic Hebrew, meaning “trembling” (G. Dalman, Aramäisch-neuhebräisches Handwörterbuch, 406, s.v. רעד). This is the meaning reflected in the Greek recensions of Aquila, Symmachus, and Theodotion, as well as Jerome’s Latin Vulgate.

[13:1]  ¹³⁹ tc The MT vocalizes the consonantal text as נָשָׂא (nasa’, “he exalted”; Qal perfect 3rd person masculine singular) which is syntactically awkward. The LXX and Syriac reflect a vocalization tradition of נִשָּׂא (nisa’, “he was exalted”; Niphal perfect 3rd person masculine singular). The BHS editors suggest that this revocalization should be adopted, and it has been followed by NAB, NIV, NRSV.

[14:4]  ¹⁴⁰ sn The noun מְשׁוּבָתָה (mÿshuvatah, “waywardness”; cf. KJV “backsliding”) is from the same root as שׁוּבָה (shuvah, “return!”) in 14:1[2]. This repetition of שׁוּב (shuv) creates a wordplay which emphasizes reciprocity: if Israel will return (שׁוּבָה, shuvah) to the Lord, he will cure her of the tendency to turn away (מְשׁוּבָתָה) from him.

[14:4]  ¹⁴¹ tn The noun נְדָבָה (nÿdavah, “voluntariness; free-will offering”) is an adverbial accusative of manner: “freely, voluntarily” (BDB 621 s.v. נְדָבָה 1). Cf. CEV “without limit”; TEV “with all my heart”; NLT “my love will know no bounds.”

[14:4]  ¹⁴² sn The verb שָׁב, shav, “will turn” (Qal perfect 3rd person masculine singular from שׁוּב, shuv, “to turn”) continues the wordplay on שׁוּב in 14:1-4[2-5]. If Israel will “return” (שׁוּב) to the Lord, he will heal Israel’s tendency to “turn away” (מְשׁוּבָתָה, mÿshuvatah) and “turn” (שָׁב) from his anger.

[1:10]  ¹⁴³ sn Beginning with 1:10, the verse numbers through 2:23 in the English Bible differ by two from the verse numbers in the Hebrew text (BHS), with 1:10 ET = 2:1 HT, 1:11 ET = 2:2 HT, 2:1 ET = 2:3 HT, etc., through 2:23 ET = 2:25 HT. Beginning with 3:1 the verse numbers in the English Bible and the Hebrew Bible are again the same.

[1:10]  ¹⁴⁴ tn The vav prefixed to וְהָיָה (véhaya) functions in an adversative sense: “however” (see R. J. Williams, Hebrew Syntax, 71, §432).

[1:10]  ¹⁴⁵ tn Heb “sons” (so NASB); KJV, ASV “the children”; NAB, NIV “the Israelites.”

[1:10]  ¹⁴⁶ tn Heb “in the place” (בִּמְקוֹם, bimqom). BDB 880 s.v. מָקוֹם 7.b suggests that בִּמְקוֹם (preposition בְּ, bet, + noun מָקוֹם, maqom) is an idiom carrying a concessive sense: “instead of” (e.g., Isa 33:21; Hos 2:1). However, HALOT suggests that it functions in a locative sense: “in the same place” (HALOT 626 s.v. מָקוֹם 2b; e.g., 1 Kgs 21:19; Isa 33:21; Hos 2:1).

[1:10]  ¹⁴⁷ tn The predicate nominative, “You are…,” is supplied in the translation for stylistic reasons.

[1:10]  ¹⁴⁸ tn Heb “sons” (so KJV, NASB, NIV).

[4:6]  ¹⁴⁹ tn Heb “they have destroyed” or “my people are destroyed” (so KJV, NIV, NRSV).

[4:6]  ¹⁵⁰ tn Heb “Because you reject knowledge”; NLT “because they don’t know me.”

[4:6]  ¹⁵¹ tn Heb “have forgotten”; NAB, NIV “have ignored.”

[4:6]  ¹⁵² tn Heb “forget” (so KJV, NRSV); NLT “forget to bless.”

[10:8]  ¹⁵³ tn Alternately, “Aven” (KJV, NAB, NRSV, NLT) for the city name “Beth Aven.” The term “Beth” (house) does not appear in the Hebrew text here, but is implied (e.g., Hos 4:15). It is supplied in the translation for clarity.

[10:8]  ¹⁵⁴ tc The MT reads בָּמוֹת אָוֶן (bamot ’aven, “high places of Aven”); however, several Hebrew mss read בָּמוֹת בֵּית אָוֶן (bamot bet ’aven, “high places of Beth Aven”). In Hos 4:15 the name בֵּית אָוֶן (“Beth Aven”; Heb “house of wickedness”) is a wordplay on “Bethel” (Heb “house of God”). It is possible that בָּמוֹת בֵּית אָוֶן (“high places of Beth Aven”) was original: בֵּית (bet, “house”) dropped out as an unintentional scribal error by haplography due to presence of the consonants בת in the preceding word במות (bamot, “high places”).

[10:8]  tn Heb “high places of wickedness” (בָּמוֹת אָוֶן, bamot ’aven); so NIV. The noun אָוֶן (“wickedness”) is an attributive genitive: “wicked high places.”

[12:11]  ¹⁵⁵ tn The noun אָוֶן (’aven) has a broad range of meanings which includes: (1) “wickedness, sin, injustice” (2) “deception, nothingness,” and (3) “idolatry, idolatrous cult” (HALOT 22 s.v. אָוֶן; BDB 19 s.v. אָוֶן). While any of these meanings would fit the present context, the second-half of the verse refers to cultic sins, suggesting that Hosea is denouncing Gilead for its idolatry. Cf. NLT “Gilead is filled with sinners who worship idols.”

[12:11]  ¹⁵⁶ tn The introductory deictic particle אִם (’im) functions as an interrogative and introduces an interrogative clause: “Is there…?” (see HALOT 60 s.v. אִם 5; BDB 50 s.v. אִם 2). The LXX assumed that אִם was being used in its more common function as a conditional particle: “If there….”

[12:11]  ¹⁵⁷ tn Heb “they”; the referent (the inhabitants of Gilead) has been specified in the translation for clarity.

[12:11]  ¹⁵⁸ tn The noun שָׁוְא (shav’, “emptiness, nothing”), which describes the imminent judgment of the people of Gilead, creates a wordplay in Hebrew with the noun אָוֶן (’aven, “nothingness” = idolatry). Because Gilead worshiped “nothingness” (idols), it would become “nothing” (i.e., be destroyed).

[13:14]  ¹⁵⁹ tn The translation of the first two lines of this verse reflects the interpretation adopted. There are three interpretive options to v. 14: (1) In spite of Israel’s sins, the Lord will redeem them from the threat of death and destruction (e.g., 11:8). However, against this view, the last line of 13:14 probably means that the Lord will not show compassion to Israel. (2) The Lord announces the triumphant victory over death through resurrection (cf. KJV, ASV, NIV). However, although Paul uses the wording of Hosea 13:14 as an illustration of victory over death, the context of Hosea’s message is the imminent judgment in 723-722 b.c. (3) The first two lines of 13:14 are rhetorical questions without explicit interrogative markers, implying negative answers: “I will not rescue them!” (cf. NAB, NASB, NCV, NRSV, TEV, CEV, NLT). The next two lines in 13:14 are words of encouragement to Death and Sheol to destroy Israel. The final line announces that the Lord will not show compassion on Israel; he will not spare her.

[13:14]  ¹⁶⁰ tn Heb “Where, O Death, are your plagues?” (so NIV).

[13:14]  ¹⁶¹ tn Heb “Where, O Sheol, is your destruction?” (NRSV similar).

[13:14]  sn The two rhetorical questions in 13:14b function as words of encouragement, inviting personified Death and Sheol to draw near like foreign invading armies to attack and kill Israel (cf. TEV, CEV, NLT).

[13:14]  ¹⁶² tn Heb “Compassion will be hidden from my eyes” (NRSV similar; NASB “from my sight”).