Hosea 10:7

10:7 Samaria and its king will be carried off ¹ 

like a twig ²  on the surface of the waters.

Hosea 5:10

The Oppressors of the Helpless Will Be Oppressed

5:10 The princes of Judah are like those who move boundary markers.

I will pour out my rage on them like a torrential flood! ³ 

Hosea 10:5

The Calf Idol and Idolaters of Samaria Will Be Exiled

10:5 The inhabitants ⁴  of Samaria will lament ⁵  over the calf idol ⁶  of Beth Aven. ⁷ 

Its people will mourn over it;

its idolatrous priests will wail ⁸  over it, ⁹ 

because its splendor will be taken from them ¹⁰  into exile.

Hosea 7:12

7:12 I will throw my bird net over them while they are flying,

I will bring them down like birds in the sky;

I will discipline them when I hear them flocking together.

Hosea 4:13

4:13 They sacrifice on the mountaintops,

and burn offerings on the hills;

they sacrifice ¹¹  under oak, poplar, and terebinth,

because their shade is so pleasant.

As a result, your daughters have become cult prostitutes,

and your daughters-in-law commit adultery!

Hosea 8:1

God Will Raise Up the Assyrians to Attack Israel

8:1 Sound the alarm! ¹² 

An eagle ¹³  looms over the temple of the Lord!

For they have broken their covenant with me, ¹⁴ 

and have rebelled against my law.

Hosea 9:1

Fertility Cult Festivals Have Intoxicated Israel

9:1 O Israel, do not rejoice jubilantly ¹⁵  like the nations,

for you are unfaithful ¹⁶  to your God.

You love to receive a prostitute's wages ¹⁷ 

on all the floors where you thresh your grain.

Hosea 5:1

Announcement of Sin and Judgment

5:1 Hear this, you priests!

Pay attention, you Israelites! ¹⁸ 

Listen closely, ¹⁹  O king! ²⁰ 

For judgment is about to overtake you! ²¹ 

For you were like a trap ²²  to Mizpah, ²³ 

like a net ²⁴  spread out to catch Tabor. ²⁵ 

Hosea 10:14

Bethel Will Be Destroyed Like Beth Arbel

10:14 The roar of battle will rise against your people;

all your fortresses will be devastated,

just as Shalman devastated ²⁶  Beth Arbel on the day of battle,

when mothers were dashed to the ground with their children.

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 ²⁷ on her neck.

I will harness Ephraim.

Let Judah plow! ²⁸ 

Let Jacob break up ²⁹  the unplowed ground for himself!

Hosea 10:8

10:8 The high places of the “House ³⁰  of Wickedness” ³¹  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 5:9

5:9 Ephraim will be ruined in the day of judgment! ³² 

What I am declaring ³³  to the tribes of Israel will certainly take place! ³⁴ 

Hosea 7:9

7:9 Foreigners are consuming what his strenuous labor produced, ³⁵ 

but he does not recognize it!

His head is filled with gray hair,

but he does not realize it!

Hosea 14:9

Concluding Exhortation

14:9 Who is wise?

Let him discern ³⁶  these things!

Who is discerning?

Let him understand them!

For the ways of the Lord are right;

the godly walk in them,

but in them the rebellious stumble.

Hosea 2:13

2:13 “I will punish her for the festival days

when she burned incense to the Baal idols; ³⁷ 

she adorned herself with earrings and jewelry,

and went after her lovers,

but ³⁸  she forgot me!” ³⁹  says the Lord.

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 12:14

12:14 But Ephraim bitterly ⁴⁰  provoked him to anger;

so he will hold him accountable for the blood he has shed, ⁴¹ 

his Lord ⁴²  will repay him for the contempt he has shown. ⁴³ 

Hosea 4:9

4:9 I will deal with the people and priests together: ⁴⁴ 

I will punish them both for their ways,

and I will repay them for their deeds.

Hosea 12:2

12:2 The Lord also has a covenant lawsuit ⁴⁵  against Judah;

he will punish Jacob according to his ways

and repay him according to his deeds.

Hosea 5:11

5:11 Ephraim will be oppressed, ⁴⁶  crushed ⁴⁷  under judgment, ⁴⁸ 

because he was determined to pursue worthless idols. ⁴⁹ 

Hosea 7:15

7:15 Although I trained and strengthened them, ⁵⁰ 

they plot evil against me!

Hosea 4:4-5

The Lord’s Dispute against the Sinful Priesthood

4:4 Do not let anyone accuse or contend against anyone else: ⁵¹ 

for my case is against you priests! ⁵² 

4:5 You stumble day and night,

and the false prophets stumble with you;

You have destroyed your own people! ⁵³ 

Hosea 5:5

5:5 The arrogance of Israel testifies against it;

Israel and Ephraim will be overthrown ⁵⁴  because ⁵⁵  of their iniquity.

Even Judah will be brought down ⁵⁶  with them.

Hosea 9:13

9:13 Just as lion cubs are born predators, ⁵⁷ 

so Ephraim will bear his sons for slaughter.

Hosea 2:18

New Covenant Relationship with Repentant Israel

2:18 “At that time ⁵⁸  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 ⁵⁹  the warrior’s bow and sword

– that is, every weapon of warfare ⁶⁰  – from the land,

and I will allow them to live securely.” ⁶¹ 

Hosea 2:21

Agricultural Fertility Restored to the Repentant Nation

2:21 “At that time, ⁶²  I will willingly respond,” ⁶³  declares the Lord.

“I will respond to the sky,

and the sky ⁶⁴  will respond to the ground;

Hosea 1:11

1:11 Then the people ⁶⁵  of Judah and the people of Israel will be gathered together. They will appoint for themselves one leader, ⁶⁶  and will flourish in the land. ⁶⁷  Certainly, ⁶⁸  the day of Jezreel will be great!

Hosea 6:3

6:3 So let us acknowledge him! ⁶⁹ 

Let us seek ⁷⁰  to acknowledge ⁷¹  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 7:10

7:10 The arrogance of Israel testifies against him,

yet they refuse to return to the Lord their God!

In spite of all this they refuse to seek him!

Hosea 7:13

Israel Has Turned Away from the Lord

7:13 Woe to them! For they have fled from me!

Destruction to them! For they have rebelled against me!

I want to deliver ⁷²  them,

but they have lied to me.

Hosea 8:14

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.

Hosea 10:1

Israel is Guilty of Fertility Cult Worship

10:1 Israel was a fertile vine

that yielded fruit.

As his fruit multiplied,

he multiplied altars to Baal. ⁷³ 

As his land prospered,

they adorned the fertility pillars.

Hosea 10:9

Failure to Learn from the Sin and Judgment of Gibeah

10:9 O Israel, you have sinned since the time ⁷⁴  of Gibeah,

and there you have remained.

Did not war overtake the evildoers in Gibeah?

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 ⁷⁵  on you.

Hosea 1:4

1:4 Then the Lord said to Hosea, ⁷⁶  “Name him ‘Jezreel,’ because in a little while I will punish ⁷⁷  the dynasty ⁷⁸  of Jehu on account of the bloodshed ⁷⁹  in the valley of Jezreel, ⁸⁰  and I will put an end to the kingdom ⁸¹  of Israel. ⁸² 

Hosea 2:23

2:23 Then I will plant her as my own ⁸³  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 ⁸⁴  will say, ‘You are ⁸⁵  my God!’”

Hosea 7:14

7:14 They do not pray to me, ⁸⁶ 

but howl in distress on their beds;

They slash themselves ⁸⁷  for grain and new wine,

but turn away from me.

Hosea 8:13

8:13 They offer up sacrificial gifts to me,

and eat the meat,

but the Lord does not accept their sacrifices. ⁸⁸ 

Soon he will remember their wrongdoing,

he will punish their sins,

and they will return to Egypt.

Hosea 9:7

9:7 The time of judgment ⁸⁹  is about to arrive! ⁹⁰ 

The time of retribution ⁹¹  is imminent! ⁹² 

Let Israel know! ⁹³ 

Israel Rejects Hosea’s Prophetic Exhortations

The prophet is considered a fool ⁹⁴  –

the inspired man ⁹⁵  is viewed as a madman ⁹⁶  –

because of the multitude of your sins

and your intense ⁹⁷  animosity.

Hosea 12:11

12:11 Is there idolatry ⁹⁸  in Gilead? ⁹⁹ 

Certainly its inhabitants ¹⁰⁰  will come to nothing! ¹⁰¹ 

Do they sacrifice bulls in Gilgal?

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

[10:7]  ¹ tn The term נִדְמֶה (nidmeh, Niphal participle feminine singular) is derived from II דָמָה (damah; so BDB 198 s.v. דָמָה; HALOT 225 s.v. III דמה): “be cut off, cease to exist, be destroyed.” The Niphal form נִדְמֶה (“will be destroyed”) is paralleled by the Niphal וְנִשְׁמְדוּ (vÿnishmÿdu, “will be destroyed”) in 10:8. Several English versions nuance the literal wording for the sake of the idiom: “will float away like a twig on the surface of the waters” (NIV), “Like a twig in a stream…will be swept away” (CEV), “will be carried off like a chip of wood on an ocean wave” (NLT).

[10:7]  ² tn The noun II קֶצֶף (qetsef) is a hapax legomenon (a term that occurs only once). Historically, it has been understood in two different ways: (1) “foam” (Vulgate, Aquila, Symmachus) and (2) “snapped-off twig” (LXX, Theodotion, Syriac Peshitta). Both interpretations make sense in the light of the simile. The latter has more support because of the related verb קָצַץ (qatsats, “to cut off, chop off”) used in reference to wood (BDB 893 s.v. קָצַץ; HALOT 1125 s.v. קצץ) and the related feminine noun קְצָפָה (qÿtsafah, “stump; splinter” of fig-tree; BDB 893 s.v. קְצָפָה; HALOT 1125 s.v. קְצָפָה). English versions differ along these lines: (1) “foam” (KJV, NAB, NJPS) and (2) “chip” (NRSV, TEV, NCV, NLT), “stick” (NASB), “twig” (NIV, CEV).

[5:10]  ³ tn Heb “like water” (so KJV, NAB, NRSV); NLT “like a waterfall.” The term מַיִם (mayim, “water”) often refers to literal flood waters (Gen 7:7, 10; 8:3, 7-9; Isa 54:9) and figuratively describes the Lord’s judgment that totally destroys the wicked (BDB 566 s.v. מַי 4.k).

[10:5]  ⁴ tc The MT reads the singular construct noun שְׁכַן (shÿkhan, “the inhabitant [of Samaria]”), while the LXX and Syriac reflect the plural construct noun שְׁכַנֵי (shÿkhane, “the inhabitants [of Samaria]”). The singular noun may be a collective referring to the population of Samaria as a whole (BDB 1015 s.v. שָׁכֵן; e.g., Isa 33:24). Most English translations view this as a reference to the inhabitants of the city as a whole (KJV, RSV, NAB, NASB, NIV, NRSV, NJPS, TEV, CEV, NLT).

[10:5]  ⁵ tc The MT reads יָגוּרוּ (yaguru, Qal imperfect 3rd person common plural from III גוּר, gur, “to dread”; see BDB 159 s.v. III גוּר 1). This reading is followed by most English versions but is syntactically awkward because III גוּר (“to dread”) is used nowhere else with the preposition לְ (lamed, “they are in dread for…”?). BDB suggests reading יָנוּדוּ (yanudu, Qal imperfect 3rd person common plural from נוּד, nud, “to lament”; BDB 626 s.v. נוּד 2.a) which harmonizes better with the parallelism with אָבַל (’aval, “to mourn”) in the following line. The verb נוּד (“to lament”) is used with the preposition לְ in the idiom “to lament for” (e.g., Isa 51:19; Jer 15:5; 16:5; 48:17; Nah 3:7). This involves simple orthographic confusion between ג (gimel) and נ (nun), as well as ר (resh) and ד (dalet) which were often confused by the scribes.

[10:5]  ⁶ tc The MT reads the plural לְעֶגְלוֹת (lÿ’eglot, “for the calves”), while some Greek versions (LXX, Theodotion) and the Syriac reflect the singular לְעֵגֶל (“for the calf [calf idol]”). The singular reading is preferred on the basis of internal evidence: the oracle denounces the calf idol worship of Samaria. The plural form probably arose due to the ambiguity of the term “calf” when a scribe did not realize that the term was being used as a metonymy for the worship of the Egyptian calf goddess. Most recent English versions adopt the singular form and relate it to the calf goddess cult (RSV, NASB, NIV, NCV, NJPS, TEV, CEV, NLT); however, older English versions follow the MT plural (KJV, ASV).

[10:5]  ⁷ sn See the note on the place name Beth Aven in 4:15.

[10:5]  ⁸ tc The MT appears to read יָגִילוּ (yagilu, “they will rejoice”; Qal imperfect 3rd person masculine plural from גִּיל, gil, “to rejoice”), but this is likely an example of semantic polarization. See F. I. Andersen and D. N. Freedman, Hosea (AB), 556-67. The BHS editors propose the reading יְיֵלִילוּ (yÿyelilu, “they will lament”; Hiphil imperfect 3rd person masculine plural from יָלַל, yalal, “to lament”), which also appears in Hos 7:14. If this reading is original, the textual variant may be attributed to: (1) orthographic confusion between ל (lamed) and ג (gimel), and (2) haplography or dittography of י (yod). English versions are split; some follow the MT (KJV, ASV, NIV, NJPS), others the proposed emendation (RSV, NASB, NCV, NRSV, TEV, NLT).

[10:5]  ⁹ tc This line division follows the MT rather than the line division suggested by the BHS editors.

[10:5]  ¹⁰ tn Heb “from it” (so NAB, NRSV).

[4:13]  ¹¹ tn The phrase “they sacrifice” is not repeated in the Hebrew text here but is implied by parallelism; it is provided in the translation for the sake of clarity.

[8:1]  ¹² tn Heb “A horn unto your gums!”; NAB “A trumpet to your lips!”

[8:1]  ¹³ tn Or perhaps “A vulture.” Some identify the species indicated by the Hebrew term נֶשֶׁר (nesher) as the griffon vulture (cf. NEB, NRSV).

[8:1]  ¹⁴ tn Heb “my covenant” (so NAB, NIV, NRSV); TEV “the covenant I made with them.”

[9:1]  ¹⁵ tn Heb “do not rejoice unto jubilation”; KJV “Rejoice not…for joy”; NASB “Do not rejoice…with exultation.”

[9:1]  ¹⁶ tn Heb “you have committed adultery”; NRSV “you have played the whore.”

[9:1]  ¹⁷ tn Heb “you love the wages of the prostitute” (NIV similar); NAB “loving a harlot’s hire.”

[5:1]  ¹⁸ tn Heb “O house of Israel” (so NAB, NASB, NRSV); NLT “all of Israel’s leaders.”

[5:1]  ¹⁹ tn Heb “Use the ear”; ASV “give ear.”

[5:1]  ²⁰ tn Heb “O house of the king” (so KJV); NIV “O royal house.”

[5:1]  ²¹ tn Heb “for the judgment is to you”; or “For this accusation is against you.” Cf. NIV “This judgment is against you.”

[5:1]  ²² sn The noun פַּח (pakh, “trap”) is used (1) literally of a bird-trap, used in similes and metaphors (Amos 3:5; Prov 7:23; Eccl 9:12), and (2) figuratively to refer to (a) calamities and plots (Job 18:9; 22:10; Pss 91:3; 119:110; 124:7; 140:6; 141:9; 142:4; Prov 22:5; Isa 24:17-18; Jer 18:22; 48:43-44; Hos 9:8) and (b) a source of calamity (Josh 23:13; Pss 11:6; 69:23; Isa 8:14; Hos 5:1; BDB 809 s.v. פַּח).

[5:1]  ²³ tn Heb “you were a trap to Mizpah.”

[5:1]  ²⁴ sn The noun רֶשֶׁת (reshet, “net”) is used (1) literally of a net used to catch birds (Prov 1:17) and (2) in figurative descriptions of the wicked plotting to ensnare their victims (Prov 29:5; Pss 9:16; 10:9; 25:15; 31:5; 35:7; 57:7; 140:6; Job 18:8; BDB 440 s.v. רֶשֶׁת).

[5:1]  ²⁵ tn Heb “and a net spread out over Tabor.”

[10:14]  ²⁶ tn Heb “as the devastation of Shalman.” The genitive noun שַׁלְמַן (shalman, “Shalman”) functions as a subjective genitive: “as Shalman devastated [Beth Arbel].”

[10:11]  ²⁷ 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]  ²⁸ tn Or “Judah will plow” (so NASB); NIV, NRSV, CEV “Judah must plow.”

[10:11]  ²⁹ tn Or “Jacob will break up.”

[10:8]  ³⁰ 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]  ³¹ 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.”

[5:9]  ³² tn Heb “day of rebuke” (so KJV, NASB); NCV, NRSV, TEV, NLT “day of punishment.”

[5:9]  ³³ tn The verb הוֹדַעְתִּי (hoda’ti, Hiphil perfect 1st person common singular from יָדַע, yada’; Qal “to know,” Hiphil “to make known, declare”) here functions as (1) an instantaneous perfect, representing an action being performed at the same instant that the speaker utters the statement (e.g., Gen 14:22; Deut 8:19; 26:3; 2 Sam 17:11; 19:30; Ps 143:6); or (2) an epistolary perfect, representing a situation in past time from the viewpoint of the recipient of the message but in present time from the viewpoint of the writer (e.g., 1 Kgs 15:19; 2 Chr 2:12). For functions of the perfect tense (suffix-conjugation), see IBHS 486-90 §30.5.1.

[5:9]  ³⁴ tn The substantival use of the Niphal participle נֶאֱמָנָה (ne’emanah, “that which is sure”) refers to an event that will occur in the future (BDB 52 s.v. אָמַן 2).

[7:9]  ³⁵ tn Heb “foreigners consume his strength”; NRSV “devour (sap NIV) his strength.”

[14:9]  ³⁶ tn The shortened form of the prefix-conjugation verb וְיָבֵן (vÿyaven) indicates that it is a jussive rather than an imperfect. When a jussive comes from a superior to an inferior, it may connote exhortation and instruction or advice and counsel. For the functions of the jussive, see IBHS 568-70 §34.3.

[2:13]  ³⁷ tn Heb “the days of the Baals, to whom she burned incense.” The word “festival” is supplied to clarify the referent of “days,” and the word “idols” is supplied in light of the plural “Baals” (cf. NLT “her images of Baal”).

[2:13]  ³⁸ tn The vav prefixed to a nonverb (וְאֹתִי, vé’oti) introduces a disjunctive contrastive clause, which is rhetorically powerful.

[2:13]  ³⁹ tn The accusative direct object pronoun וְאֹתִי (vé’oti, “me”) is emphatic in the word order of this clause (cf. NIV “but me she forgot”), emphasizing the heinous inappropriateness of Israel’s departure from the Lord.

[12:14]  ⁴⁰ 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]  ⁴¹ tn Heb “He will leave his blood upon him”; NIV “will leave upon him the guilt of his bloodshed.”

[12:14]  ⁴² tn The Hebrew term translated “Lord” here is אֲדֹנָי (’adonay).

[12:14]  ⁴³ tn Heb “for his contempt” (so NIV); NRSV “for his insults”; NAB “for his outrage.”

[4:9]  ⁴⁴ tn Heb “And it shall be, like people, like priest” (so ASV); NAB “The priests shall fare no better than the people.”

[12:2]  ⁴⁵ 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.”

[5:11]  ⁴⁶ 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]  ⁴⁷ 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]  ⁴⁸ 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]  ⁴⁹ tn The meaning of the Hebrew term translated “worthless idols” is uncertain; cf. KJV “the commandment”; NASB “man’s command”; NAB “filth”; NRSV “vanity.”

[7:15]  ⁵⁰ tn Heb “their arms” (so NAB, NRSV).

[4:4]  ⁵¹ tn Or “Let no one contend or accuse.”

[4:4]  ⁵² tc The MT reads וְעַמְּךָ כִּמְרִיבֵי כֹהֵן (vÿ’ammÿkha kimrive khohen): “And your people [are] like those who contend against the priest.” This is reflected in the LXX and the versions; however, it is syntactically awkward and makes little sense in context. Several textual critics suggest emending the text to read וְעִמְּךָ רִיבִי כֹהֵן (vÿ’immÿkha rivi khohen): “My contention is with/against you, O priest!” This involves (1) the revocalization of עַמְּךָ (“your people”) to עִמְּךָ (“with/against you”) and (2) positing dittography (a letter written twice instead of once) of כְּ (kaf) between original וְעַמְּךָ רִיבִי to create וְעַמְּךָ כִּרִיבִי (MT). The BHS editors suggest that the MT is corrupt and should be emended. However, the editors of the Hebrew Old Testament Text Project retain the MT reading with a “B” rating. Likewise, the English translations are split: (1) KJV “for thy people are as they that strive with the priest”; NASB “for your people are like those who contend with the priest”; NIV “for your people are like those who bring charges against a priest”; (2) RSV “for with you is my contention, O priest”; NJPS “for this your people has a grievance against [you], O priest!”; TEV “my complaint is against you priests”; CEV “My case is against you, the priests!”

[4:4]  tn The singular noun כֹּהֵן (cohen, “priest”) may be understood as a singular of number (so KJV, NASB, NRSV), referring to a singular individual (perhaps the high priest); however, it is more likely that it functions as a collective singular, referring to the priesthood as a whole (e.g., 4:7-10, so NAB, NCV, TEV, NLT, CEV). Collective singular forms alternate with plural forms throughout the oracle against the priests in 4:4-10.

[4:5]  ⁵³ tc The MT reads וְדָמִיתִי אִמֶּךָ (vÿdamiti ’immekha, “and I will destroy your mother”), and is followed by most English versions; however, the text should probably be emended to וְדָמִית עַמֶּךָ (vÿdamit ’ammekha, “and you have destroyed your own people”). The 2nd person masculine singular form וְדָמִית (vÿdamit, “and you have destroyed”) is preserved in several medieval Hebrew mss and reflected in Jerome’s Vulgate. 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.

[4:5]  tn Or “and I will destroy your mother” (so NASB, NRSV).

[5:5]  ⁵⁴ tn Heb “will stumble” (so NCV, NLT). The verb כָּשַׁל (kashal, “to stumble; to stagger; to totter”) is used figuratively to describe distress (Isa 59:10; Ps 107:12), the debilitating effects of misfortune and calamity (Isa 5:27), and toil in exile (Lam 5:13). It is often used figuratively to describe the overthrow of a people or nation through divine judgment (Isa 8:15; Jer 6:21; 50:32; Hos 4:5; 5:5; 14:2). The Niphal stem used here is also frequently used in reference to divine judgment: “be overthrown,” of nations, armies (Jer 6:15; 8:12; Dan 11:19, 33, 34, 41; BDB 505 s.v. כָּשַׁל 1.b). This figurative use of כָּשַׁל is often used in collocation with נָפַל (nafal, “to fall”; Isa 3:8; 31:3; 8:15; Jer 6:15; Dan 11:19).

[5:5]  ⁵⁵ tn Or “in” (so NAB, NIV, NRSV).

[5:5]  ⁵⁶ tn Heb “will stumble” (so NCV). The term כָּשַׁל (kashal) appeared in the preceding line (Niphal “be overthrown”) and now appears here (Qal “will stumble”). The repetition of כָּשַׁל emphasizes that a similar fate will befall Judah because it failed to learn its lesson from God’s judgment on Israel. The verb כָּשַׁל (“to stumble”) does not describe the moral stumbling of Judah, but the effect of God’s judgment (Isa 8:15; Jer 6:21; 50:32; Hos 4:5; 5:5; 14:2), and the toil of exile (Lam 5:13).

[9:13]  ⁵⁷ 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.

[2:18]  ⁵⁸ tn Heb “And in that day” (so KJV, ASV).

[2:18]  ⁵⁹ tn Heb “I will break”; NAB “I will destroy”; NCV “I will smash”; NLT “I will remove.”

[2:18]  ⁶⁰ 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]  ⁶¹ 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).

[2:21]  ⁶² tn Heb “And in that day”; NAB, NRSV “On that day.”

[2:21]  ⁶³ tn The verb עָנָה, (’anah) which is used throughout 2:23-24, is related to the root I עָנָה (’anah), “to answer, listen attentively, react willingly” (BDB 772 s.v. 1.b; HALOT 852 s.v. ענה 3.b).

[2:21]  ⁶⁴ tn Heb “and they.” In the Hebrew text the plural pronoun is used because it refers back to the term translated “sky,” which is a dual form in Hebrew. Many English versions (e.g., NAB, NASB, NRSV) use the plural term “heavens” here, which agrees with a plural pronoun (cf. also NIV, NCV “skies”).

[1:11]  ⁶⁵ tn Heb “sons” (twice in this verse, so NASB); KJV, ASV “children”; NIV, NRSV, TEV “people.”

[1:11]  ⁶⁶ tn Heb “head” (so KJV, NAB, NRSV).

[1:11]  ⁶⁷ 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]  ⁶⁸ tn Or “For” (so NASB); NCV “because”; TEV “Yes.”

[6:3]  ⁶⁹ tn The object (“him”) is omitted in the Hebrew text, but supplied in the translation for clarity.

[6:3]  ⁷⁰ 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]  ⁷¹ tn The Hebrew infinitive construct with לְ (lamed) denotes purpose: “to know” (לָדַעַת, lada’at).

[7:13]  ⁷² tn Heb “redeem” (so NAB, NASB, NIV, NRSV, NLT); NCV, TEV “save”; CEV “I would have rescued them.”

[10:1]  ⁷³ tn The phrase “to Baal” does not appear in the Hebrew text here, but is implied; it is supplied in the translation for the sake of clarity. Cf. NCV “altars for idols”; NLT “altars of their foreign gods.”

[10:9]  ⁷⁴ tn Heb “days” (so KJV, NAB, NIV, NRSV).

[10:12]  ⁷⁵ tn Or “righteousness” (so KJV, NASB, NIV, NRSV, NLT); NAB “justice.”

[1:4]  ⁷⁶ tn Heb “to him.” The referent (Hosea) has been specified in the translation for clarity.

[1:4]  ⁷⁷ 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]  ⁷⁸ tn Heb “house” (so NAB, NRSV); NCV “family”; CEV “descendants.”

[1:4]  ⁷⁹ 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]  ⁸⁰ tn Heb “I will visit the bloodshed of Jezreel upon the house of Jehu.”

[1:4]  ⁸¹ 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]  ⁸² 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.

[2:23]  ⁸³ tn Heb “for myself.”

[2:23]  ⁸⁴ 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]  ⁸⁵ 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).

[7:14]  ⁸⁶ tn Heb “they do not cry out to me in their heart”; NLT “with sincere hearts.”

[7:14]  ⁸⁷ tc The MT reads יִתְגּוֹרָרוּ (yitgoraru) which is either (1) Hitpolel imperfect 3rd person masculine plural (“they assemble themselves”; so KJV, NASB) from I גּוּר (gur, “to sojourn”; BDB 157 s.v. I גּוּר) or (2) Hitpolel imperfect 3rd person masculine plural (“they excite themselves”) from II גּוּר (gur, “to stir up”; BDB 158 s.v. II גּוּר). However, the Hebrew lexicographers suggest that both of these options are unlikely. Several other Hebrew mss preserve an alternate textual tradition of יִתְגּוֹדָדוּ (yitgodadu) which is a Hitpolel imperfect 3rd person common plural (“they slash themselves”) from גָּדַד (gadad, “to cut”; BDB 151 s.v. גָּדַד), as also reflected in the LXX (cf. NAB “they lacerated themselves”; NRSV, TEV “gash themselves”; NLT “cut themselves.” This reflects the pagan Canaanite cultic practice of priests cutting themselves and draining their blood on the ground to elicit agricultural fertility by resurrecting the slain fertility god Baal from the underworld (Deut 14:1; 1 Kgs 18:28; Jer 16:6; 41:5; 47:5). Cf. CEV which adds “in the hope that Baal will bless their crops.”

[8:13]  ⁸⁸ tn Heb “does not accept them”; the referent (their sacrifices) has been specified in the translation for clarity.

[9:7]  ⁸⁹ tn Heb “the days of the visitation”; NAB, NASB, NIV, NRSV “the days of punishment.”

[9:7]  ⁹⁰ tn Heb “has come” (בָּאוּ, ba’u). The two perfect tense (suffix-conjugation) verbs בָּאוּ (Qal perfect 3rd person common plural from בּוֹא, bo’, “to come”) repeated in this verse are both examples of the so-called “prophetic perfect”: the perfect, which connotes completed or factual action, is used in reference to future events to emphasize the certainty of the announced event taking place.

[9:7]  ⁹¹ tn Heb “the days of the retribution”; NIV “of reckoning”; NRSV “of recompense.”

[9:7]  ⁹² tn Heb “has come”; NIV “are at hand”; NLT “is almost here.”

[9:7]  ⁹³ tc The Aleppo Codex and Leningrad Codex (the MT ms employed for BHS) both place the atnach (colon-divider) after יֵדְעוּ יִשְׂרָאֵל (yedÿ’u yisra’el, “Let Israel know!”), indicating that this line belongs with 9:7a (cf. NAB, NASB, NIV). However, the LXX reads κακωθήσεται (kakwqhsetai) which reflects an underlying Vorlage of יָרֵעוּ (yare’u, Qal imperfect 3rd person common plural from יָרַע, yara’, “to cry”), as opposed to the MT יֵדְעוּ (yedÿ’u, Qal jussive 3rd common plural from יָדַע, yada’, “to know”). The Old Greek connects יֵדְעוּ יִשְׂרָאֵל (“Israel cries out”) with the following lines (cf. NRSV), which appear to be quotations of Israel mocking Hosea. Aquila (ἔγνω, egnw) and Symmachus (γνώσεται, gnwsetai) both reflect the proto-MT tradition. For a discussion of this textual and syntactical problem, see H. W. Wolff, Hosea (Hermeneia), 150.

[9:7]  ⁹⁴ tn Or “is distraught”; cf. CEV, NLT “are crazy.”

[9:7]  ⁹⁵ tn Heb “the man of the Spirit”; NAB, NRSV “spirit.”

[9:7]  ⁹⁶ tn Or “is driven to despair.” The term מְשֻׁגָּע (mÿshugga’, Pual participle masculine singular from שָׁגַע, shaga’, “to be mad”) may be understood in two senses: (1) It could be a predicate adjective which is a figure of speech: “to be maddened,” to be driven to despair (Deut 28:34); or (2) it could be a substantive: “a madman,” referring to prophets who attempted to enter into a prophetic state through whipping themselves into a frenzy (1 Sam 21:16; 2 Kgs 9:11; Jer 29:26; see BDB 993 s.v. שָׁגַע). The prophetic context of 9:7 favors the latter option (which is followed by most English versions). Apparently, the general populace viewed these mantics with suspicion and questioned the legitimacy of their claim to be true prophets (e.g., 2 Kgs 9:11; Jer 29:26).

[9:7]  ⁹⁷ tn Heb “great.”

[12:11]  ⁹⁸ 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]  ⁹⁹ 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]  ¹⁰⁰ tn Heb “they”; the referent (the inhabitants of Gilead) has been specified in the translation for clarity.

[12:11]  ¹⁰¹ 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).