Hosea 5:11
Konteks5:11 Ephraim will be oppressed, 1 crushed 2 under judgment, 3
because he was determined to pursue worthless idols. 4
Hosea 5:5
Konteks5:5 The arrogance of Israel testifies against it;
Israel and Ephraim will be overthrown 5 because 6 of their iniquity.
Even Judah will be brought down 7 with them.
Hosea 7:8
Konteks7:8 Ephraim has mixed itself like flour 8 among the nations;
Ephraim is like a ruined cake of bread that is scorched on one side. 9
Hosea 8:9
Konteks8:9 They have gone up to Assyria,
like a wild donkey that wanders off.
Ephraim has hired prostitutes as lovers. 10
Hosea 12:6
Konteks12:6 But you must return 11 to your God,
by maintaining love and justice,
and by waiting 12 for your God to return to you. 13
Hosea 1:1
Konteks1:1 14 This is the word of the Lord which was revealed to Hosea 15 son of Beeri during the time when 16 Uzziah, Jotham, Ahaz, and Hezekiah ruled Judah, 17 and during the time when Jeroboam son of Joash 18 ruled Israel. 19
Hosea 7:7
Konteks7:7 All of them are blazing like an oven;
they devour their rulers.
All of their kings fall –
and none of them call on me!
Hosea 10:12
Konteks10:12 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 20 on you.
Hosea 2:12
Konteks2:12 I will destroy her vines and fig trees,
about which she said, “These are my wages for prostitution 21
that my lovers gave to me!”
I will turn her cultivated vines and fig trees 22 into an uncultivated thicket,
so that wild animals 23 will devour them.
Hosea 4:15
Konteks4:15 Although you, O Israel, commit adultery,
do not let Judah become guilty!
Do not journey to Gilgal!
Do not go up to Beth Aven! 24
Do not swear, “As surely as the Lord lives!”
Hosea 14:9
Konteks14:9 Who is wise?
Let him discern 25 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.
[5:11] 1 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] 2 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
[5:11] 3 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] 4 tn The meaning of the Hebrew term translated “worthless idols” is uncertain; cf. KJV “the commandment”; NASB “man’s command”; NAB “filth”; NRSV “vanity.”
[5:5] 5 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] 6 tn Or “in” (so NAB, NIV, NRSV).
[5:5] 7 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).
[7:8] 8 tn The words “like flour” are not in the Hebrew text, but are implied by the imagery.
[7:8] 9 tn Heb “a cake of bread not turned.” This metaphor compares Ephraim to a ruined cake of bread that was not turned over in time to avoid being scorched and burned (see BDB 728 s.v. עֻגָה). Cf. NLT “as worthless as a half-baked cake.”
[8:9] 10 tn Or “has hired herself out to lovers”; cf. NIV “has sold herself to lovers.”
[12:6] 11 tn The verb תָשׁוּב (tashuv, Qal imperfect 2nd person masculine singular from שׁוּב, shuv, “to return”) functions as an imperfect of moral obligation, introducing the following imperatives (e.g., Gen 20:9; Exod 4:15). For this function of the imperfect, see IBHS 508-9 §31.4g.
[12:6] 12 tn The verb וְקַוֵּה (vÿqavveh, vav + Piel imperative 2nd person masculine singular from קָוָה, qavah, “to wait for”) means “to hope for, wait for, look eagerly for” (BDB 875 s.v. קָוָה 1; HALOT 1082 s.v. קָוָה 2.b). The Qal meaning refers to a general hope; the Piel meaning refers to hope directed toward an object, or hope inserted within a sequence of expectation and fulfillment. When the Piel is used in reference to a thing, it refers to waiting expectantly for something to occur (e.g., Gen 49:18; Isa 5:2, 4, 7; 59:9, 11; Jer 8:15; 13:16; 14:19; Ps 69:21; Job 3:9; 6:19; 11:20). When it is used in reference to God, it refers to the people of God waiting expectantly for God to do something or to fulfill his promise (e.g., Pss 25:5, 21; 27:14; 37:34; 40:2; 52:11; 130:5; Isa 8:17; 25:9; 26:8; 33:2; 51:5; 60:9; Hos 12:7). The personal object can be introduced by the preposition לְ (lamed, “for”; HALOT 1082 s.v. קָוָה 2.a) or אֶל (’el, “for”; HALOT 1082 s.v. קָוָה 2.b; e.g., Pss 27:14; 37:34; Isa 51:5; Hos 12:7). The point seems to be that if Israel will repent and practice moral righteousness, she can look to God in confident expectation that he will intervene on her behalf by relenting from judgment and restoring the covenant blessings.
[12:6] 13 tn The phrase “to return to you” does not appear in the Hebrew text but is implied; it is provided in the translation for clarity. This ellipsis fills out the implicit connotations of the verb קָוָה (qavah, “to wait for”).
[1:1] 14 tc The textual problems in Hosea are virtually unparalleled in the OT. The Masoretic Text (MT), represented by the Leningrad Codex (c.
[1:1] 15 tn Heb “The word of the
[1:1] 16 tn Heb “in the days of” (again later in this verse). Cf. NASB “during the days of”; NIV “during the reigns of”; NLT “during the years when.”
[1:1] 17 tn Heb “Uzziah, Jotham, Ahaz, Hezekiah, kings of Judah.”
[1:1] 18 sn Joash is a variation of the name Jehoash. Some English versions use “Jehoash” here (e.g., NIV, NCV, TEV, NLT).
[1:1] 19 tn Heb “Jeroboam son of Joash, king of Israel.”
[10:12] 20 tn Or “righteousness” (so KJV, NASB, NIV, NRSV, NLT); NAB “justice.”
[2:12] 21 tn Heb “my wages.” The words “for prostitution” are not in the Hebrew text but are supplied for clarity; cf. CEV “gave…as payment for sex.”
[2:12] 22 tn Heb “I will turn them”; the referents (vines and fig trees) have been specified in the translation for clarity.
[2:12] 23 tn Heb “the beasts of the field” (so KJV, NASB); the same expression also occurs in v. 18).
[4:15] 24 sn Beth Aven means “house of wickedness” in Hebrew; it is a polemic reference to “Bethel,” which means “house of God.” Cf. CEV “at sinful Bethel.”
[14:9] 25 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.