Hosea 10:2

10:2 Their heart is slipping;

soon they will be punished for their guilt.

The Lord ¹  will break their altars;

he will completely destroy their fertility pillars.

Hosea 4:16

4:16 Israel has rebelled ²  like a stubborn heifer!

Soon ³  the Lord will put them out to pasture

like a lamb in a broad field! ⁴ 

Hosea 13:2

13:2 Even now they persist in sin! ⁵ 

They make metal images for themselves,

idols that they skillfully fashion ⁶  from their own silver;

all of them are nothing but the work of craftsmen!

There is a saying about them: ⁷ 

“Those who sacrifice ⁸  to the calf idol are calf kissers!” ⁹ 

Hosea 2:7

2:7 Then she will pursue her lovers, but she will not catch ¹⁰  them;

she will seek them, but she will not find them. ¹¹ 

Then she will say,

“I will go back ¹²  to my husband, ¹³ 

because I was better off then than I am now.” ¹⁴ 

Hosea 8:13

8:13 They offer up sacrificial gifts to me,

and eat the meat,

but the Lord does not accept their sacrifices. ¹⁵ 

Soon he will remember their wrongdoing,

he will punish their sins,

and they will return to Egypt.

Hosea 12:14

12:14 But Ephraim bitterly ¹⁶  provoked him to anger;

so he will hold him accountable for the blood he has shed, ¹⁷ 

his Lord ¹⁸  will repay him for the contempt he has shown. ¹⁹ 

Hosea 5:7

5:7 They have committed treason ²⁰  against the Lord,

because they bore illegitimate children.

Soon ²¹  the new moon festival will devour them and their fields.

Hosea 8:8

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

they will be like a worthless piece of pottery.

Hosea 2:10

2:10 Soon ²²  I will expose her lewd nakedness ²³  in front of her lovers,

and no one will be able to rescue her from me! ²⁴ 

Hosea 13:10

13:10 Where ²⁵  then is your king,

that he may save you in all your cities?

Where are ²⁶  your rulers for whom you asked, saying,

“Give me a king and princes”?

Hosea 8:2-3

8:2 Israel cries out to me,

“My God, we acknowledge you!”

8:3 But Israel has rejected what is morally good;

so an enemy will pursue him.

Hosea 7:2

7:2 They do not realize ²⁷ 

that I remember all of their wicked deeds.

Their evil deeds have now surrounded them;

their sinful deeds are always before me. ²⁸ 

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 2:1

2:1 Then you will call ²⁹  your ³⁰  brother, “My People” (Ammi)! You will call your sister, “Pity” (Ruhamah)!

Hosea 13:12

Israel’s Punishment Will Not Be Withheld Much Longer

13:12 The punishment ³¹  of Ephraim has been decreed; ³² 

his punishment is being stored up for the future.

Hosea 5:3

5:3 I know Ephraim all too well; ³³ 

the evil of ³⁴  Israel is not hidden from me.

For you have engaged in prostitution, O Ephraim;

Israel has defiled itself. ³⁵ 

Hosea 8:10

8:10 Even though they have hired lovers among the nations, ³⁶ 

I will soon gather them together for judgment. ³⁷ 

Then ³⁸  they will begin to waste away

under the oppression of a mighty king. ³⁹ 

Hosea 7:15

7:15 Although I trained and strengthened them, ⁴⁰ 

they plot evil against me!

Hosea 9:13

9:13 Just as lion cubs are born predators, ⁴¹ 

so Ephraim will bear his sons for slaughter.

Hosea 2:9

2:9 Therefore, I will take back ⁴²  my grain during the harvest time ⁴³ 

and my new wine when it ripens; ⁴⁴ 

I will take away my wool and my flax

which I had provided ⁴⁵  in order to clothe her. ⁴⁶ 

Hosea 10:11

Fertility Imagery: Plowing, Sowing, and Reaping

10:11 Ephraim was a well-trained heifer who loved to thresh grain;

I myself put a fine yoke ⁴⁷ on her neck.

I will harness Ephraim.

Let Judah plow! ⁴⁸ 

Let Jacob break up ⁴⁹  the unplowed ground for himself!

Hosea 2:8

Agricultural Fertility Withdrawn from Israel

2:8 Yet ⁵⁰  until now ⁵¹  she has refused to acknowledge ⁵²  that I ⁵³  was the one

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

and that it was I who ⁵⁴  lavished on her the silver and gold –

which they ⁵⁵  used in worshiping Baal! ⁵⁶ 

Hosea 10:6

10:6 Even the calf idol ⁵⁷  will be carried to Assyria,

as tribute for the great king. ⁵⁸ 

Ephraim will be disgraced;

Israel will be put to shame because ⁵⁹  of its wooden idol. ⁶⁰ 

Hosea 10:12

10:12 Sow righteousness for yourselves,

reap unfailing love.

Break up the unplowed ground for yourselves,

for it is time to seek the Lord,

until he comes and showers deliverance ⁶¹  on you.

Hosea 12:8

12:8 Ephraim boasts, ⁶²  “I am very rich!

I have become wealthy! ⁶³ 

In all that I have done to gain my wealth, ⁶⁴ 

no one can accuse me of any offense ⁶⁵  that is actually sinful.” ⁶⁶ 

Hosea 13:3

13:3 Therefore they will disappear like ⁶⁷  the morning mist, ⁶⁸ 

like early morning dew that evaporates, ⁶⁹ 

like chaff that is blown away ⁷⁰  from a threshing floor,

like smoke that disappears through an open window.

Hosea 1:10

The Restoration of Israel

1:10 (2:1) ⁷¹  However, ⁷²  in the future the number of the people ⁷³  of Israel will be like the sand of the sea which can be neither measured nor numbered. Although ⁷⁴  it was said to them, “You are not my people,” it will be said to them, “You are ⁷⁵  children ⁷⁶  of the living God!”

Hosea 2:23

2:23 Then I will plant her as my own ⁷⁷  in the land.

I will have pity on ‘No Pity’ (Lo-Ruhamah).

I will say to ‘Not My People’ (Lo-Ammi), ‘You are my people!’

And he ⁷⁸  will say, ‘You are ⁷⁹  my God!’”

[10:2]  ¹ tn Heb “he”; the referent (the Lord) has been specified in the translation for clarity.

[4:16]  ² tn The Hebrew verb “has rebelled” (סָרַר, sarar) can also mean “to be stubborn.” This is the same root used in the simile: “like a stubborn (סֹרֵרָה, sorerah) heifer.” The similarity between Israel and a stubborn heifer is emphasized by the repetition of the same term.

[4:16]  ³ 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).

[4:16]  ⁴ tn Or “How can the Lord feed them like a lamb in a meadow?” The syntax of this line is difficult and has been understood in two ways: (1) a declarative statement as an announcement of judgment (BDB 774 s.v. עַתָּה 1.b): “Now the Lord will feed them like a lamb in the broad field” (cf. KJV, ASV, NCV, NLT) or (2) as a rhetorical question lamenting the uncooperative spirit of Israel: “How can the Lord feed them like a lamb in a meadow?”; cf. NAB, NASB, NIV, NRSV, TEV), designed to produce a negative answer (“He cannot feed them…!”). However, this statement lacks an explicit interrogative marker. Although Hosea occasionally asks a rhetorical question without an explicit interrogative marker (e.g., 10:9; 13:14a), he normally does use a rhetorical particle to introduce rhetorical questions (e.g., 6:4; 8:5; 9:5, 14; 11:8; 13:9-10, 14b). Elsewhere, Hosea uses the introductory temporal adverb עַתָּה (“soon”) to introduce announcements of imminent future judgment (2:12; 4:16; 5:7; 8:8, 13; 10:2) and accusations of sin (5:3; 13:2). Although Israel has been as rebellious as a stubborn heifer, the Lord will indeed gain control of Israel: they will be like lambs (weakened and defeated) when he puts them out to pasture in a broad field (exile).

[13:2]  ⁵ tn The phrase יוֹסִפוּ לַחֲטֹא (yosifu lakhato’, “they add to sin”) is an idiom meaning either (1) “they sin more and more” or (2) “they continue to sin” (see BDB 415 s.v. יָסַף 2.a; HALOT 418 s.v. יסף 3.b). The English versions are divided: (1) “they sin more and more” (KJV, RSV, NASB, NIV) and (2) “they go on sinning” (NJPS), “they continue to sin” (NAB), “they (+ still TEV, NCV) keep on sinning” (NRSV, NLT).

[13:2]  ⁶ tn The term כִּתְבוּנָם (kitvunam, “according to their skill”; preposition כְּ + feminine singular noun תְּבוּנָה, tÿvunah + 3rd person masculine plural suffix) is an abbreviated form of כִּתְבוּנָתָם (kitvunatam; GKC 255-56 §91.e). תְּבוּנָה means “understanding, faculty, skill” (BDB 108 s.v. תְּבוּנָה 1). It refers to a builder skillfully constructing a house (Prov 24:3), God skillfully fashioning creation (Ps 136:5; Prov 3:19), and a craftsman skillfully making an idol (Hos 13:2).

[13:2]  ⁷ tn Heb “They say about them.” Another possible rendering for the line is: “It is said of them – those men who sacrifice, ‘They kiss calves!’” The phrase זֹבְחֵי אָדָם (zovkhe ’adam, “those men who sacrifice”) functions either (1) as the subject of the verb יִשָּׁקוּן (yishaqun, “they kiss”) in the quotation in the direct discourse: “It is said of them, ‘Those men who sacrifice kiss calves!’” or (2) in apposition to the indirect object 3rd person masculine plural suffix לָהֶם (lahem, “about them”): “It is said of them, that is, those men who sacrifice….”

[13:2]  ⁸ tn Heb “Those among men who offer sacrifices.” The genitive construct זֹבְחֵי אָדָם (zovkhe ’adam, “the sacrificers of men”) is misunderstood by NIV as an objective genitive phrase: “they offer human sacrifice.” Such a classification is questionable: (1) Nowhere else in the book does Hosea accuse Israel of human sacrifice, and (2) archaeological evidence does not provide any evidence of human sacrifice in the Northern Kingdom during Iron Age I (1200-722 b.c.). This phrase should be classified as a genitive of species: the genitive represents the whole class or kind of a species (men) and the construct represents a part of the whole or subspecies within the whole (those who sacrifice): “those among men who offer sacrifice” (those who offer sacrifices). The expression “a fool of men” in Prov 15:20 provides a similar example: the genitive represents the whole class/species (men) and the construct represents a part of the whole/subspecies (a fool): “a foolish man.” This is the tactic adopted by most English versions: “the men that sacrifice” (KJV), “the men who sacrifice” (NASB), “they appoint men to sacrifice [to them]” (NJPS).

[13:2]  ⁹ tn Heb “They kiss calves!” The verb יִשָּׁקוּן (yishaqun) may be parsed as an imperfect (“they kiss [calves]”) or jussive (“let them kiss [calves]!”). Paragogic nun endings (ן + יִשָּׁקוּ) are attached to imperfects to connote rhetorical emphasis. It is used either (1) to mark out an action that is contrary to normal practice and deviates from normal expectations (those who worship the calf idol are, in effect, kissing calves!), or (2) to express strong emotion (in this case disgust) at the action of the calf idolaters (they kiss calves!). For function of paragogic nun, see IBHS 516-17 §31.7.1.

[2:7]  ¹⁰ tn Heb “overtake” (so KJV, NAB, NASB, NRSV); NLT “be able to catch up with.”

[2:7]  ¹¹ tn In the Hebrew text the accusative direct object pronoun אֹתָם (’otam, “them”) is omitted/elided for balanced poetic parallelism. The LXX supplies αὐτους (autous, “them”); but it is not necessary to emend the MT because this is a poetic literary convention rather than a textual problem.

[2:7]  ¹² tn Heb “I will go and return” (so NRSV). The two verbs joined with vav form a verbal hendiadys. Normally, the first verb functions adverbially and the second retains its full verbal sense (GKC 386-87 §120.d, h). The Hebrew phrase אֵלְכָה וְאָשׁוּבָה (’elkhah vÿ’ashuvah, “I will go and I will return”) connotes, “I will return again.” As cohortatives, both verbs emphasize the resolution of the speaker.

[2:7]  ¹³ tn Heb “to my man, the first.” Many English translations (e.g., KJV, NAB, NRSV, TEV) take this as “my first husband,” although this implies that there was more than one husband involved. The text refers to multiple lovers, but these were not necessarily husbands.

[2:7]  ¹⁴ tn Or “because it was better for me then than now” (cf. NCV).

[8:13]  ¹⁵ tn Heb “does not accept them”; the referent (their sacrifices) has been specified in the translation for clarity.

[12:14]  ¹⁶ tn The noun תַּמְרוּרִים (tamrurim, “bitter things”) functions as an adverbial accusative of manner, modifying the finite verb: “He bitterly provoked Him to anger” (GKC 375 §118.q). The plural form of the noun functions as a plural of intensity: “very bitterly.” For the adverbial function of the accusative, see IBHS 172-73 §10.2.2e.

[12:14]  ¹⁷ tn Heb “He will leave his blood upon him”; NIV “will leave upon him the guilt of his bloodshed.”

[12:14]  ¹⁸ tn The Hebrew term translated “Lord” here is אֲדֹנָי (’adonay).

[12:14]  ¹⁹ tn Heb “for his contempt” (so NIV); NRSV “for his insults”; NAB “for his outrage.”

[5:7]  ²⁰ tn Heb “dealt treacherously against” (so KJV, NASB); NRSV “dealt faithlessly”; NLT “betrayed the honor of.”

[5:7]  ²¹ 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).

[2:10]  ²² 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).

[2:10]  ²³ tn Heb “her lewdness” (so KJV, NIV); NAB, NRSV “her shame.”

[2:10]  ²⁴ tn Heb “out of my hand” (so NAB, NASB, NRSV); TEV “save her from my power.”

[13:10]  ²⁵ 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]  ²⁶ 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.

[7:2]  ²⁷ tn Heb “and they do not say in their heart”; TEV “It never enters their heads.”

[7:2]  ²⁸ tn Heb “they [the sinful deeds] are before my face” (so KJV, NASB, NRSV); NCV “they are right in front of me.”

[2:1]  ²⁹ tn Heb “Say to….” The imperative אִמְרוּ (’imru, Qal imperative masculine plural) functions rhetorically, as an example of erotesis of one verbal form (imperative) for another (indicative). The imperative is used as a rhetorical device to emphasize the certainty of a future action.

[2:1]  ³⁰ sn The suffixes on the nouns אֲחֵיכֶם (’akhekhem, “your brother”) and אֲחוֹתֵיכֶם (’akhotekhem, “your sister”) are both plural forms. The brother/sister imagery is being applied to Israel and Judah collectively.

[13:12]  ³¹ tn The noun עָוֹן (’avon) has a three-fold range of meanings: (1) “iniquity,” so KJV, NASB, NRSV; (2) “guilt,” so NAB, NIV; and (3) “punishment” (BDB 730 s.v. עָוֹן). The oracle of 13:12-13 announces that Israel’s punishment, though momentarily withheld, will suddenly come upon her like labor pains that will kill her.

[13:12]  ³² tn Heb “has been bound.” צָרַר (tsarar, “to bind”) refers elsewhere to the action of scribes binding a document into a sealed scroll of safekeeping (Isa 8:16; HALOT 1058 s.v. I צרר 1; BDB 864 s.v. צָרַר 1). Here it figuratively depicts the record of Israel’s sins being written down and permanently bound in a sealed scroll for safekeeping (cf. NCV, TEV “are on record”). The guilt of Israel’s sin will be retained.

[5:3]  ³³ 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]  ³⁴ 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]  ³⁵ tn Or “Israel has become corrupt”; NCV “has made itself unclean”; TEV “are unfit to worship me.”

[8:10]  ³⁶ tn Or “they have hired themselves out to lovers”; cf. NASB “they hire allies among the nations.”

[8:10]  ³⁷ 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]  ³⁸ 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]  ³⁹ tn Heb “a king of princes” (cf. KJV, NASB); TEV “the emperor of Assyria.”

[7:15]  ⁴⁰ tn Heb “their arms” (so NAB, NRSV).

[9:13]  ⁴¹ tc The MT is corrupt in 9:13. The BHS editors suggest emending the text to follow the LXX reading. See D. Barthélemy, ed., Preliminary and Interim Report on the Hebrew Old Testament Text Project, 5:250-51.

[2:9]  ⁴² 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]  ⁴³ tn Heb “in its time” (so NAB, NRSV).

[2:9]  ⁴⁴ tn Heb “in its season” (so NAB, NASB, NRSV).

[2:9]  ⁴⁵ 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]  ⁴⁶ 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.

[10:11]  ⁴⁷ tc The MT is unintelligible: עַל־טוּב (’al-tuv, “upon a fine [thing]”?). Cf. KJV “I passed over upon her fair neck”; NRSV “I spared her fair neck.” The BHS editors suggest the revocalization עֹל־טוּב (’ol-tuv, “a fine yoke”), followed by many modern English versions (e.g., NAB, NASB, NIV, NCV, TEV, NLT). The noun עֹל (’ol, “yoke”) also appears in 11:4 in a metaphor which compares Israel to a young heifer as well.

[10:11]  ⁴⁸ tn Or “Judah will plow” (so NASB); NIV, NRSV, CEV “Judah must plow.”

[10:11]  ⁴⁹ tn Or “Jacob will break up.”

[2:8]  ⁵⁰ tn Or “For” (so KJV, NASB); or “But” (so NCV).

[2:8]  ⁵¹ 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]  ⁵² tn Heb “she does not know” (so NASB, NCV); or “she does not acknowledge.”

[2:8]  ⁵³ 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]  ⁵⁴ 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]  ⁵⁵ 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]  ⁵⁶ tn Heb “for Baal” (so NAB, NIV, NRSV); cf. TEV “in the worship of Baal.”

[10:6]  ⁵⁷ tn The antecedent of the 3rd person masculine singular direct object pronoun אוֹתוֹ (’oto, “it”) is probably the calf idol of Beth Aven mentioned in 10:5a. This has been specified in the translation for clarity (cf. TEV, NLT).

[10:6]  ⁵⁸ tc The MT reads מֶלֶךְ יָרֵב (melekh yarev, “a king who contends”?) which is syntactically awkward: מֶלֶךְ (“king”) followed by יָרֵב (“let him contend!”; Qal jussive 3rd person masculine singular from רִיב, riv, “to contend”). Note that KJV, ASV, NASB treat this as a proper name (“king Jareb”). The MT reading is probably the result of faulty word division. As the BHS editors suggest, the original reading most likely is מַלְכִּי רָב (malki rav, “the great king”). The suffixed י (yod) on מַלְכִּי is the remnant of the old genitive ending. This is the equivalent of the Assyrian royal epithet sarru rabbu (“the great king”). See also the tc note on the same phrase in 5:13.

[10:6]  ⁵⁹ tn The preposition מִן (min) functions in a causal sense specifying the logical cause: “because of” or “on account of” (e.g., Exod 2:23; Deut 7:7; Nah 3:4; BDB 580 s.v. מִן 2.f; HALOT 598 s.v. מִן 6).

[10:6]  ⁶⁰ tn The meaning of the root of מֵעֲצָתוֹ (me’atsato, preposition מִן, min, + feminine singular noun עֵצָה, ’etsah, + 3rd person masculine singular suffix) is debated. There are three options: (1) “its counsel” from I עֵצָה (“counsel; advice; plan”; BDB 420 s.v. עֵצָה; HALOT 867 s.v. I עֵצָה 3.a); (2) “its disobedience” from II עֵצָה (“disobedience,” but the existence of this root is debated; see HALOT 867 s.v. II עֵצָה); and (3) “its wooden idol” from III עֵצָה (“wood”; cf. Jer 6:6) referring to the wooden idol/effigy (the calf idol in 10:5), a stick of wood covered with gold (HALOT 867 s.v.). The last option is favored contextually: (a) the idol is called “a stick of wood” in Hos 4:12, and (b) the calf idol (probably the referent) of the cult is mentioned in 10:5. The English versions are divided: (1) “his idol” (RSV, NRSV), “its wooden idols” (NIV), “image” (NJPS margin), “that idol” (CEV), “this idol” (NLT); and (2) “his own counsel” (KJV, ASV), “its own counsel” (NASB), “his plans” (NJPS), “his schemes” (NAB), “the advice” (TEV).

[10:12]  ⁶¹ tn Or “righteousness” (so KJV, NASB, NIV, NRSV, NLT); NAB “justice.”

[12:8]  ⁶² tn Heb “says” (so NAB).

[12:8]  ⁶³ tn Heb “I have found wealth for myself.” The verb מָצַא (matsa’, “to find”) is repeated in 12:8 to create a wordplay that is difficult to reproduce in translation. The Israelites have “found” (מָצַא) wealth for themselves (i.e., become wealthy; v. 8a) through dishonest business practices (v. 7). Nevertheless, they claim that no guilt can be “found” (מָצַא) in anything they have done in gaining their wealth (v. 8b).

[12:8]  ⁶⁴ tc The MT reads the 1st person common singular suffix on the noun יְגִיעַי (yÿgi’ay, “my labors/gains”; masculine plural noun + 1st person common singular suffix). The LXX’s οἱ πόνοι αὐτοῦ ({oi ponoi autou, “his labors”) assumes a 3rd person masculine singular suffix on the noun יְגִיעַיו (yÿgi’av, “his labors/gains”; masculine plural noun + 3rd person masculine singular suffix). The BHS editors suggest adopting the LXX reading. The textual decision is based upon whether or not this line continues the speech of Ephraim (1st person common singular suffix) or whether these are the words of the prophet (3rd person masculine singular suffix). See the following translator’s note for the two rival lexical meanings which in turn lead to the textual options for the line as a whole.

[12:8]  tn Heb “In all my gains/labors.” The noun יְגִיעַ (yÿgi’a) has a two-fold range of meanings: (1) “toil, labor” and (2) metonymical result of toil: “product, produce, gain, acquired property” (i.e., wealth gained by labor; BDB 388 s.v.; HALOT 385-86 s.v.). Normally, only one of the categories of meaning is present in any usage; however, it is possible that intentional semantic ambiguity is present in this usage because the context invokes both ideas: action + wealth.

[12:8]  ⁶⁵ tn The phrase מָצָאתִי אוֹן לִי (matsa’ti ’on li, “I have found wealth for myself” = I have become wealthy) forms a wordplay with לֹא יִמְצְאוּ לִי עָוֹן (lo’ yimtsÿ’u li ’avon, “they will not find guilt in me”). The repetition of מָצָא לִי (matsa’ li) is enhanced by the paronomasia between the similar sounding nouns עוֹן (’on, “guilt”) and אוֹן (’on, “wealth”). The wordplay emphasizes that Israel’s acquisition of wealth cannot be divorced from his guilt in dishonest business practices. Israel has difficulty in protesting his innocence that he is not guilty (עוֹן) of the dishonest acquisition of wealth (אוֹן).

[12:8]  ⁶⁶ tc The MT reads “[in] all my gains, they will not find guilt in me which would be sin.” The LXX reflects a Hebrew Vorlage which would be translated “in all his labors, he cannot offset his guilt which is sin.” Some translations follow the LXX: “but all his riches can never offset the guilt he has incurred” (RSV); “None of his gains shall atone for the guilt of his sins” (NEB); “All his gain shall not suffice him for the guilt of his sin” (NAB). Most follow the MT: “In all my labours they shall find none iniquity in me that were sin” (KJV); “In all my labors they will find in me no iniquity, which would be sin” (NASB); “With all my wealth they will not find in me any iniquity or sin” (NIV); “All my gains do not amount to an offense which is real guilt” (NJPS); “No one can accuse us [sic] of getting rich dishonestly” (TEV); “I earned it all on my own, without committing a sin” (CEV). See D. Barthélemy, ed., Preliminary and Interim Report on the Hebrew Old Testament Text Project, 5:262-63.

[12:8]  tn Heb “In all my gains/labors, no one can find in me any guilt which is sin.”

[13:3]  ⁶⁷ tn Heb “they will be like” (so NASB, NIV).

[13:3]  ⁶⁸ tn The phrase כְּעֲנַן־בֹּקֶר (kÿ’anan-boqer, “like a cloud of the morning”) occurs also in Hos 6:4 in a similar simile. The Hebrew poets and prophets refer to morning clouds as a simile for transitoriness (Job 7:9; Isa 44:22; Hos 6:4; 13:3; HALOT 858 s.v. עָנָן 1.b; BDB 778 s.v. עָנָן 1.c).

[13:3]  ⁶⁹ tn Heb “like the early rising dew that goes away”; TEV “like the dew that vanishes early in the day.”

[13:3]  ⁷⁰ tn Heb “storm-driven away”; KJV, ASV “driven with the whirlwind out.” The verb יְסֹעֵר (yÿso’er, Poel imperfect 3rd person masculine singular from סָעַר, sa’ar, “to storm”) often refers to the intense action of strong, raging storm winds (e.g., Jonah 1:11, 13). The related nouns refer to “heavy gale,” “storm wind,” and “high wind” (BDB 704 s.v. סָעַר; HALOT 762 s.v. סער). The verb is used figuratively to describe the intensity of God’s destruction of the wicked whom he will “blow away” (Isa 54:11; Hos 13:3; Hab 3:14; Zech 7:14; BDB 704 s.v.; HALOT 762 s.v.).

[1:10]  ⁷¹ 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]  ⁷² tn The vav prefixed to וְהָיָה (véhaya) functions in an adversative sense: “however” (see R. J. Williams, Hebrew Syntax, 71, §432).

[1:10]  ⁷³ tn Heb “sons” (so NASB); KJV, ASV “the children”; NAB, NIV “the Israelites.”

[1:10]  ⁷⁴ 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]  ⁷⁵ tn The predicate nominative, “You are…,” is supplied in the translation for stylistic reasons.

[1:10]  ⁷⁶ tn Heb “sons” (so KJV, NASB, NIV).

[2:23]  ⁷⁷ tn Heb “for myself.”

[2:23]  ⁷⁸ tn The Hebrew text, carrying out the reference to the son born in 1:8-9, uses the third person masculine singular pronoun here; some English translations use third person plural (“they,” so KJV, NASB, NIV, CEV) in keeping with the immediate context, which refers to reestablished Israel.

[2:23]  ⁷⁹ tn The words “You are” do not appear in the Hebrew text, but are implied. It is necessary to supply the phrase in the translation to prevent the reader from understanding the predicate “my God” as an exclamation (cf. NAB).