Hosea 5:8
Konteks5:8 Blow the ram’s horn in Gibeah!
Sound the trumpet in Ramah!
Sound the alarm in Beth Aven! 1
Tremble in fear, 2 O Benjamin!
Hosea 6:10
Konteks6:10 I have seen a disgusting thing in the temple of Israel:
there Ephraim practices temple prostitution
and Judah defiles itself.
Hosea 6:7
Konteks6:7 At Adam 3 they broke 4 the covenant;
Oh how 5 they were unfaithful 6 to me!
Hosea 9:3
Konteks9:3 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
Konteks10:9 O Israel, you have sinned since the time 7 of Gibeah,
and there you have remained.
Did not war overtake the evildoers in Gibeah?
Hosea 12:4
Konteks12:4 He struggled 8 with an angel and prevailed;
he wept and begged for his favor.
and there he spoke with him! 11
Hosea 13:1
Konteks13:1 When Ephraim 12 spoke, 13 there was terror; 14
he was exalted 15 in Israel,
but he became guilty by worshiping Baal and died.
Hosea 12:11
Konteks12:11 Is there idolatry 16 in Gilead? 17
Certainly its inhabitants 18 will come to nothing! 19
Do they sacrifice bulls in Gilgal?
Surely their altars will be like stones heaped up on a plowed field!
Hosea 9:15
Konteks9:15 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. 20
I will no longer love them;
all their rulers are rebels.
Hosea 13:5
Konteks13:5 I cared 21 for you in the wilderness,
in the dry desert where no water was. 22
Hosea 4:3
Konteks4:3 Therefore the land will mourn,
and all its inhabitants will perish. 23
The wild animals, 24 the birds of the sky,
and even the fish in the sea will perish.
Hosea 4:13
Konteks4:13 They sacrifice on the mountaintops,
and burn offerings on the hills;
they sacrifice 25 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 1:5
Konteks1:5 At that time, 26 I will destroy the military power 27 of Israel in the valley of Jezreel.”
Hosea 10:4
Konteks10:4 They 28 utter empty words, 29
taking 30 false oaths and making empty 31 agreements.
Therefore legal disputes sprout up
like poisonous weeds 32 in the furrows of a plowed field.
Hosea 12:9
Konteks12:9 “I am the Lord your God 33 who brought you 34 out of Egypt;
I will make you live in tents again as in the days of old. 35
Hosea 10:7
Konteks10:7 Samaria and its king will be carried off 36
like a twig 37 on the surface of the waters.
Hosea 9:17
Konteks9:17 My God will reject them,
for they have not obeyed him;
so they will be fugitives among the nations.
Hosea 13:7
Konteks13:7 So 38 I will pounce on them like a lion; 39
like a leopard I will lurk by the path.
Hosea 13:10
Konteks13:10 Where 40 then is your king,
that he may save you in all your cities?
Where are 41 your rulers for whom you asked, saying,
“Give me a king and princes”?
Hosea 6:9
Konteks6:9 The company of priests is like a gang of robbers,
lying in ambush to pounce on a victim.
They commit murder on the road to Shechem;
they have done heinous crimes!
Hosea 1:10
Konteks1:10 (2:1) 42 However, 43 in the future the number of the people 44 of Israel will be like the sand of the sea which can be neither measured nor numbered. Although 45 it was said to them, “You are not my people,” it will be said to them, “You are 46 children 47 of the living God!”
Hosea 2:18
Konteks2:18 “At that time 48 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 49 the warrior’s bow and sword
– that is, every weapon of warfare 50 – from the land,
and I will allow them to live securely.” 51
Hosea 4:16
Konteks4:16 Israel has rebelled 52 like a stubborn heifer!
Soon 53 the Lord will put them out to pasture
like a lamb in a broad field! 54
Hosea 5:5
Konteks5:5 The arrogance of Israel testifies against it;
Israel and Ephraim will be overthrown 55 because 56 of their iniquity.
Even Judah will be brought down 57 with them.
Hosea 8:8
Konteks8:8 Israel will be swallowed up among the nations;
they will be like a worthless piece of pottery.
Hosea 5:1
Konteks5:1 Hear this, you priests!
Pay attention, you Israelites! 58
For judgment is about to overtake you! 61
For you were like a trap 62 to Mizpah, 63
like a net 64 spread out to catch Tabor. 65
Hosea 10:8
Konteks10:8 The high places of the “House 66 of Wickedness” 67 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 2:10
Konteks2:10 Soon 68 I will expose her lewd nakedness 69 in front of her lovers,
and no one will be able to rescue her from me! 70
Hosea 4:1
Konteks4:1 Hear the word of the Lord, you Israelites! 71
For the Lord has a covenant lawsuit 72 against the people of Israel. 73
For there is neither faithfulness nor loyalty in the land,
nor do they acknowledge God. 74
Hosea 7:1
Konteks7:1 whenever I want to heal Israel,
the sin of Ephraim is revealed,
and the evil deeds of Samaria are exposed.
For they do what is wrong;
thieves break into houses,
and gangs rob people out in the streets.
Hosea 9:1
Konteks9:1 O Israel, do not rejoice jubilantly 75 like the nations,
for you are unfaithful 76 to your God.
You love to receive a prostitute's wages 77
on all the floors where you thresh your grain.
Hosea 9:8
Konteks9:8 The prophet 78 is a watchman 79 over Ephraim 80 on behalf of God, 81
yet traps 82 are laid for him along all of his paths; 83
animosity rages against him in the land 84 of his God.
Hosea 11:9
Konteks11:9 I cannot carry out 85 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 13:8
Konteks13:8 I will attack them like a bear robbed of her cubs –
I will rip open their chests.
I will devour them there like a lion –
like a wild animal would tear them apart.
Hosea 5:2
Konteks5:2 Those who revolt are knee-deep in slaughter, 86
but I will discipline them all. 87
Hosea 11:6
Konteks11:6 A sword will flash in their cities,
it will destroy the bars of their city gates,
and will devour them in their fortresses.
Hosea 6:2
Konteks6:2 He will restore 88 us in a very short time; 89
he will heal us in a little while, 90
so that we may live in his presence.
Hosea 10:5
Konteks10:5 The inhabitants 91 of Samaria will lament 92 over the calf idol 93 of Beth Aven. 94
Its people will mourn over it;
its idolatrous priests will wail 95 over it, 96
because its splendor will be taken from them 97 into exile.
Hosea 10:14
Konteks10:14 The roar of battle will rise against your people;
all your fortresses will be devastated,
just as Shalman devastated 98 Beth Arbel on the day of battle,
when mothers were dashed to the ground with their children.
Hosea 2:15
Konteks2:15 From there I will give back her vineyards to her,
and turn the “Valley of Trouble” 99 into an “Opportunity 100 for Hope.”
There she will sing as she did when she was young, 101
when 102 she came up from the land of Egypt.
Hosea 13:14
Konteks13:14 Will I deliver them from the power of Sheol? No, I will not! 103
Will I redeem them from death? No, I will not!
O Death, bring on your plagues! 104
O Sheol, bring on your destruction! 105
My eyes will not show any compassion! 106
Hosea 5:4
Konteks5:4 Their wicked deeds do not allow them to return to their God;
because a spirit of idolatry 107 controls their heart, 108
and they do not acknowledge the Lord.
Hosea 7:12
Konteks7:12 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 2:14
Konteks2:14 However, in the future I will allure her; 109
I will lead 110 her back into the wilderness,
and speak tenderly to her.
Hosea 4:19
Konteks4:19 A whirlwind has wrapped them in its wings;
they will be brought to shame because of their idolatrous worship. 111
Hosea 7:8
Konteks7:8 Ephraim has mixed itself like flour 112 among the nations;
Ephraim is like a ruined cake of bread that is scorched on one side. 113
Hosea 9:9
Konteks9:9 They have sunk deep into corruption 114
as in the days of Gibeah.
He will remember their wrongdoing.
He will repay them for their sins.
Hosea 12:3
Konteks12:3 In the womb he attacked his brother;
in his manly vigor he struggled 115 with God.
Hosea 14:6
Konteks14:6 His young shoots will grow;
his splendor will be like an olive tree,
his fragrance like a cedar of Lebanon.
Hosea 2:23
Konteks2:23 Then I will plant her as my own 116 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 117 will say, ‘You are 118 my God!’”
Hosea 6:8
Konteks6:8 Gilead is a city full of evildoers; 119
its streets are stained with bloody footprints! 120
Hosea 9:4
Konteks9:4 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 9:6
Konteks9:6 Look! 121 Even if 122 they flee from the destruction,
Egypt will take hold 123 of them,
and Memphis will bury them.
The weeds will inherit the silver they treasure 124 –
thorn bushes will occupy their homes. 125
Hosea 13:15
Konteks13:15 Even though he flourishes like a reed plant, 126
a scorching east wind will come,
a wind from the Lord rising up from the desert.
As a result, his spring will dry up; 127
his well will become dry.
That wind 128 will spoil all his delightful foods
in the containers in his storehouse.
Hosea 14:7
Konteks14:7 People will reside again 129 in his shade;
they will plant and harvest grain in abundance. 130
They will blossom like a vine,
and his fame will be like the wine from Lebanon.
Hosea 9:10
Konteks9:10 When I found Israel, it was like finding grapes in the wilderness.
I viewed your ancestors 131 like an early fig on a fig tree in its first season.
Then they came to Baal-Peor and they dedicated themselves to shame –
they became as detestable as what they loved.
Hosea 1:11
Konteks1:11 Then the people 132 of Judah and the people of Israel will be gathered together. They will appoint for themselves one leader, 133 and will flourish in the land. 134 Certainly, 135 the day of Jezreel will be great!
Hosea 7:2
Konteksthat I remember all of their wicked deeds.
Their evil deeds have now surrounded them;
their sinful deeds are always before me. 137
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 7:10
Konteks7:10 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 10:1
Konteks10:1 Israel was a fertile vine
that yielded fruit.
As his fruit multiplied,
he multiplied altars to Baal. 138
As his land prospered,
they adorned the fertility pillars.
Hosea 13:3
Konteks13:3 Therefore they will disappear like 139 the morning mist, 140
like early morning dew that evaporates, 141
like chaff that is blown away 142 from a threshing floor,
like smoke that disappears through an open window.
Hosea 14:5
Konteks14:5 I will be like the dew to Israel;
he will blossom like a lily,
he will send down his roots like a cedar of 143 Lebanon.
Hosea 4:8
Konteks4:8 They feed on the sin offerings of my people;
their appetites long for their iniquity!
Hosea 1:4
Konteks1:4 Then the Lord said to Hosea, 144 “Name him ‘Jezreel,’ because in a little while I will punish 145 the dynasty 146 of Jehu on account of the bloodshed 147 in the valley of Jezreel, 148 and I will put an end to the kingdom 149 of Israel. 150
Hosea 2:12
Konteks2:12 I will destroy her vines and fig trees,
about which she said, “These are my wages for prostitution 151
that my lovers gave to me!”
I will turn her cultivated vines and fig trees 152 into an uncultivated thicket,
so that wild animals 153 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! 154
Do not swear, “As surely as the Lord lives!”
Hosea 7:14
Konteks7:14 They do not pray to me, 155
but howl in distress on their beds;
They slash themselves 156 for grain and new wine,
but turn away from me.
Hosea 7:16
Konteksthey are like an unreliable bow.
Their leaders will fall by the sword
because their prayers to Baal 158 have made me angry.
So people will disdain them in the land of Egypt. 159
Hosea 4:2
Konteks4:2 There is only cursing, lying, murder, stealing, and adultery.
They resort to violence and bloodshed. 160
Hosea 5:9
Konteks5:9 Ephraim will be ruined in the day of judgment! 161
What I am declaring 162 to the tribes of Israel will certainly take place! 163
Hosea 8:6
Konteks8:6 That idol was made by a workman – it is not God!
The calf idol of Samaria will be broken to bits.
Hosea 9:13
Konteks9:13 Just as lion cubs are born predators, 164
so Ephraim will bear his sons for slaughter.
Hosea 12:7
Konteks12:7 The businessmen love to cheat; 165
they use dishonest scales. 166
Hosea 12:12-13
Konteks12:12 Jacob fled to the country of Aram,
then Israel worked 167 to acquire a wife;
he tended sheep to pay for her.
12:13 The Lord brought Israel out of Egypt by a prophet,
and due to a prophet 168 Israel 169 was preserved alive. 170
Hosea 13:4
Konteks13:4 But I am the Lord your God,
who brought you out of Egypt.
Therefore, you must not acknowledge any God but me;
except me there is no Savior.
Hosea 13:6
Konteks13:6 When they were fed, 171 they became satisfied;
when they were satisfied, they became proud; 172
as a result, they forgot me!
Hosea 14:9
Konteks14:9 Who is wise?
Let him discern 173 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 4:10
Konteks4:10 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. 174
Hosea 5:13
Konteks5:13 When Ephraim saw 175 his sickness
and Judah saw his wound,
then Ephraim turned 176 to Assyria,
and begged 177 its great king 178 for help.
But he will not be able to heal you!
He cannot cure your wound! 179
Hosea 6:4
Konteks6:4 What am I going to do with you, O Ephraim?
What am I going to do with you, O Judah?
For 180 your faithfulness is as fleeting as the morning mist; 181
it disappears as quickly as dawn’s dew! 182
Hosea 7:6
Konteks7:6 They approach him, all the while plotting against him.
Their hearts are like an oven;
their anger smolders all night long,
but in the morning it bursts into a flaming fire.
Hosea 8:5
Konteks8:5 O Samaria, he has rejected your calf idol!
My anger burns against them!
They will not survive much longer without being punished, 183
even though they are Israelites!
Hosea 8:10
Konteks8:10 Even though they have hired lovers among the nations, 184
I will soon gather them together for judgment. 185
Then 186 they will begin to waste away
under the oppression of a mighty king. 187
Hosea 10:6
Konteks10:6 Even the calf idol 188 will be carried to Assyria,
as tribute for the great king. 189
Ephraim will be disgraced;
Israel will be put to shame because 190 of its wooden idol. 191
Hosea 11:3
Konteks11:3 Yet it was I who led 192 Ephraim,
I took them by the arm;
but they did not acknowledge
that I had healed them. 193
Hosea 11:11
Konteks11:11 They will return in fear and trembling 194
like birds from Egypt,
like doves from Assyria,
and I will settle them in their homes,” declares the Lord.
Hosea 2:3
Konteks2:3 Otherwise, I will strip her naked,
and expose her like she was when she was born.
I will turn her land into a wilderness
and make her country a parched land,
so that I might kill 195 her with thirst.
Hosea 2:9
Konteks2:9 Therefore, I will take back 196 my grain during the harvest time 197
and my new wine when it ripens; 198
I will take away my wool and my flax
which I had provided 199 in order to clothe her. 200
Hosea 4:14
Konteks4:14 I will not punish your daughters when they commit prostitution,
nor your daughters-in-law when they commit adultery.
For the men consort with harlots,
they sacrifice with temple prostitutes.
It is true: 201 “A people that lacks understanding will come to ruin!”
Hosea 11:8
Konteks11:8 How can I give you up, 202 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! 203
All my tender compassions are aroused! 204
Hosea 12:1
Konteks12:1 Ephraim continually feeds on the wind;
he chases the east wind all day;
he multiplies lies and violence.
They make treaties 205 with Assyria,
and send olive oil as tribute 206 to Egypt.
Hosea 13:2
Konteks13:2 Even now they persist in sin! 207
They make metal images for themselves,
idols that they skillfully fashion 208 from their own silver;
all of them are nothing but the work of craftsmen!
There is a saying about them: 209
“Those who sacrifice 210 to the calf idol are calf kissers!” 211
Hosea 14:3
Konteks14:3 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!” 212
[5:8] 1 sn See the note on the place name Beth Aven in 4:15.
[5:8] 2 tc The MT reads the anomalous אַחֲרֶיךָ בִּנְיָמִין (’akharekha binyamin, “behind you, O Benjamin”), a reading followed by many English versions. The LXX reads ἐξέστη (exesth) which might reflect an alternate textual tradition of הַחֲרִדוּ בִּנְיָמִין (hakharidu binyamin, “Tremble in fear, O Benjamin”); the verb form would be a Hiphil imperative 2nd person masculine plural from חָרַד (kharad, “to tremble, be terrified”; BDB 353 s.v. חָרַד). For discussion of this textual problem, see D. Barthélemy, ed., Preliminary and Interim Report on the Hebrew Old Testament Text Project, 5:236.
[6:7] 3 tn Or “Like Adam”; or “Like [sinful] men.” The MT reads כְּאָדָם (kÿ’adam, “like Adam” or “as [sinful] men”); however, the editors of BHS suggest this reflects an orthographic confusion of בְּאָדָם (bÿ’adam, “at Adam”), as suggested by the locative adverb שָׁם (sham, “there”) in the following line. However, שָׁם sometimes functions in a nonlocative sense similar to the deictic particle הִנֵּה (hinneh, “Behold!”). The singular noun אָדָם (’adam) has been taken in several different ways: (1) proper name: “like Adam” (כְּאָדָם), (2) collective singular: “like [sinful] men” (כְּאָדָם), (3) proper location: “at Adam,” referring to a city in the Jordan Valley (Josh 3:16), emending comparative כְּ (kaf) to locative בְּ (bet, “at”): “at Adam” (בְּאָדָם). BDB 9 s.v. אָדָם 2 suggests the collective sense, referring to sinful men (Num 5:6; 1 Kgs 8:46; 2 Chr 6:36; Jer 10:14; Job 31:33; Hos 6:7). The English versions are divided: KJV margin, ASV, RSV margin, NASB, NIV, TEV margin, NLT “like Adam”; RSV, NRSV, TEV “at Adam”; KJV “like men.”
[6:7] 4 tn The verb עָבַר (’avar) refers here to breaking a covenant and carries the nuance “to overstep, transgress” (BDB 717 s.v. עָבַר 1.i). Cf. NAB “violated”; NRSV “transgressed.”
[6:7] 5 tn The adverb שָׁם (sham) normally functions in a locative sense meaning “there” (BDB 1027 s.v. שָׁם). This is how it is translated by many English versions (e.g., KJV, NAB, NASB, NIV, NRSV). However, in poetry שָׁם sometimes functions in a nonlocative sense to introduce expressions of astonishment or when a scene is vividly visualized in the writer’s imagination (see BDB 1027 s.v. 1.a.β), or somewhat similar to the deictic particle הִנֵּה (hinneh, “Behold!”): “See [שָׁם] how the evildoers lie fallen!” (Ps 36:13); “Listen! The cry on the day of the
[6:7] 6 tn The verb בָּגַד (bagad, “to act treacherously”) is often used in reference to faithlessness in covenant relationships (BDB 93 s.v. בָּגַד).
[10:9] 7 tn Heb “days” (so KJV, NAB, NIV, NRSV).
[12:4] 8 tc The MT vocalizes the consonantal text וָיָּשַׂר (vayyasar, vav consecutive + Qal preterite 3rd person masculine singular from שׂוּר, sur, “to see”); however, parallelism with שָׂרַה (sarah, “he contended”) in 12:3 suggested that it be vocalized as ויּשׂר (vav consecutive + Qal preterite 3rd person masculine singular from שׂרה [“to strive, contend”]). The latter is followed by almost all English versions here.
[12:4] 9 tn Heb “him”; the referent (God) has been specified in the translation for clarity.
[12:4] 10 map For location see Map4 G4; Map5 C1; Map6 E3; Map7 D1; Map8 G3.
[12:4] 11 tc The Leningrad Codex and the Allepo Codex both read 1st person common plural עִמָּנוּ (’immanu, “with us”). The LXX and Peshitta both reflect an alternate Hebrew Vorlage of 3rd person masculine singular עִמוֹ (’imo, “with him”). The BHS editors suggest emending the MT in favor of the Greek and Syriac. The internal evidence of 12:4-5 favors the 3rd person masculine singular reading. It is likely that the 1st person common plural ־נוּ reading on עִמָּנוּ arose due to a misunderstanding of the 3rd person masculine singular ־נוּ suffix on יִמְצָאֶנּוּ (yimtsa’ennu, “he found him”; Qal imperfect 3rd person masculine singular + 3rd person masculine singular suffix) which was probably misunderstood as the 1st person common plural suffix: “he found us.” Several English versions follow the LXX and Syriac: “there he spoke with him” (RSV, NAB, NEB, NIV, NJPS, TEV). Others follow the MT: “there he spoke with us” (KJV, NASB, CEV). The Hebrew University Old Testament Project, which tends to preserve the MT whenever possible, adopts the MT reading but gives it only a “C” rating. See D. Barthélemy, ed., Preliminary and Interim Report on the Hebrew Old Testament Text Project, 5:262-63.
[13:1] 12 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] 13 tn The rulers of Ephraim (i.e., Samaria) issued many political decisions in the 8th century
[13:1] 14 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] 15 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.
[12:11] 16 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] 17 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] 18 tn Heb “they”; the referent (the inhabitants of Gilead) has been specified in the translation for clarity.
[12:11] 19 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).
[9:15] 20 tn Heb “out of my house” (so NAB, NASB, NIV, NRSV); TEV, NCV, NLT “my land.”
[13:5] 21 tc The MT reads יְדַעְתִּיךָ (yÿda’tikha, Qal perfect 1st person common singular + 2nd person masculine singular suffix from יָדַע, yada’, “to know”), followed by KJV, ASV (“I did know thee”). The LXX and Syriac reflect an alternate textual tradition of רְעִיתִיךָ (rÿ’it’kha, Qal perfect 1st person common singular + 2nd person masculine singular suffix from רָעָה, ra’ah, “to feed”), which is followed by most recent English versions (e.g., NAB, NASB, NIV, NRSV, TEV, CEV, NLT).
[13:5] 22 tn Heb “land of intense drought” or “intensely thirsty land.” The noun תַּלְאֻבוֹת (tal’uvot) occurs in the OT only here. It probably means “drought” (BDB 520 s.v. תַּלְאֻבָה). The related Arabic verb means “to be thirsty” and the related Arabic noun means “a stony tract of land.” The plural form (singular = תַּלְאֻבָה, tal’uvah) is a plural of intensity: “a [land] of intense drought.” The term functions as an attributive genitive, modifying the construct אֶרֶץ (’erets, “land”). The phrase is variously rendered: “land of (+ great KJV) drought” (RSV, NASB), “thirsty land” (NJPS), “thirsty desert” (CEV), “dry, desert land” (TEV), and the metonymical (effect for cause) “land of burning heat” (NIV).
[4:3] 23 tn Or “languish” (so KJV, NRSV); NIV “waste away.”
[4:3] 24 tn Heb “the beasts of the field” (so NAB, NIV).
[4:13] 25 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.
[1:5] 26 tn Heb “In that day” (so NIV; NAB, NRSV “On that day”).
[1:5] 27 tn Heb “I will break the bow” (so NAB, NRSV). The phrase “break the bow” (וְשַׁבָרְתִּי אֶת־קֶשֶׁת, véshavarti ’et-qeshet) is figurative. The term קֶשֶׁת (qeshet, “bow”) frequently refers to the warrior’s weapon (2 Sam 22:35; Ps 18:35; Job 20:24; Hos 2:20; Zech 9:10; 10:4). The reference to the warrior’s bow is a synecdoche of specific (bow) for general (military weaponry or power; see HALOT 1155 s.v. קֶשֶׁת 3). The noun קֶשֶׁת is used figuratively for “power” several times (e.g., Gen 49:24; 1 Sam 2:4; Jer 49:35; Job 29:20; Ps 37:15; BDB 906 s.v. 1.e).
[10:4] 28 tc The referent of the 3rd person common plural verb דִּבְּרוּ (dibbÿru, “they speak”) is the masculine singular noun וְהַמֶּלֶךְ (vÿhammelekh, “a king” in v. 3) which is used generically, representing all human kings of Israel to which the 3rd common plural verb refers. Although this is a bit syntactically awkward, it is not necessary to emend the MT to the 3rd masculine singular verb form דָּבַר (davar, “he speaks”) as the BHS editors suggest. The LXX, however, reads the singular form λαλῶν (lalwn, “uttering”).
[10:4] 29 tn Heb “they speak words.” The cognate accusative construction דִּבְּרוּ דְבָרִים (dibbÿru dÿvarim; literally, “they speak words”) is an idiom that means “they speak mere words” (so NASB; NRSV similar) or “they utter empty words” (so TEV), that is, they make empty promises (e.g., Isa 58:13; BDB 180-181 s.v. דָּבַר 2). The immediately following collocated phrase אָלוֹת שָׁוְא (’alot shavÿ’, “swearing an empty oath”) confirms this nuance. The LXX understood this idiom in the same way: λαλῶν ῥήματα προφάσειας ψευδεῖς (lalwn r{hmata profaseias yeudeis, “speaking false professions as his words”).
[10:4] 30 tn The two infinitive absolutes אָלוֹת (’alot, Qal infinitive absolute from II אָלָה, ’alah, “to swear an oath”; BDB 46 s.v. II אָלָה) and כָּרֹת (karot, Qal infinitive absolute from כָּרַת, karat, “to make [a covenant]”; BDB 503 s.v. כָּרַת 4), which appear without conjunctions, continue the description of the action of the preceding finite verb דִּבְּרוּ (dibbÿru, Piel perfect 3rd person common plural from דָּבַר, davar, “to speak”). Although the infinitives continue the description of the action of the finite verb, they call special attention to the action of the infinitive rather than the action of the finite verb. See IBHS 595 §35.5.2b.
[10:4] 31 tn The word “empty” is not in the Hebrew text, but is implied. It is supplied in the translation for clarity. Cf. TEV “useless treaties.”
[10:4] 32 tn The noun II רֹאשׁ (ro’sh) refers to a “poisonous plant” (Deut 29:17; Hos 10:4) or “bitter herb” (Ps 69:22; Lam 3:5; BDB 912 s.v. רֹאשׁ 1; HALOT 1167 s.v. רֹאשׁ 1).
[12:9] 33 sn The
[12:9] 34 tn Or “[Ever since you came] out of Egypt”; CEV “just as I have been since the time you were in Egypt.”
[12:9] 35 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
[10:7] 36 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] 37 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).
[13:7] 38 tn The vav consecutive + preterite form וָאֱהִי (va’ehi) introduces a consequential or result clause; cf. NAB “Therefore”; NCV “That is why.”
[13:7] 39 tn Heb “So I will be like a lion to them” (so NASB); NIV “I will come upon them like a lion.”
[13:10] 40 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] 41 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.
[1:10] 42 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] 43 tn The vav prefixed to וְהָיָה (véhaya) functions in an adversative sense: “however” (see R. J. Williams, Hebrew Syntax, 71, §432).
[1:10] 44 tn Heb “sons” (so NASB); KJV, ASV “the children”; NAB, NIV “the Israelites.”
[1:10] 45 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] 46 tn The predicate nominative, “You are…,” is supplied in the translation for stylistic reasons.
[1:10] 47 tn Heb “sons” (so KJV, NASB, NIV).
[2:18] 48 tn Heb “And in that day” (so KJV, ASV).
[2:18] 49 tn Heb “I will break”; NAB “I will destroy”; NCV “I will smash”; NLT “I will remove.”
[2:18] 50 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] 51 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).
[4:16] 52 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] 53 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] 54 tn Or “How can the
[5:5] 55 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] 56 tn Or “in” (so NAB, NIV, NRSV).
[5:5] 57 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).
[5:1] 58 tn Heb “O house of Israel” (so NAB, NASB, NRSV); NLT “all of Israel’s leaders.”
[5:1] 59 tn Heb “Use the ear”; ASV “give ear.”
[5:1] 60 tn Heb “O house of the king” (so KJV); NIV “O royal house.”
[5:1] 61 tn Heb “for the judgment is to you”; or “For this accusation is against you.” Cf. NIV “This judgment is against you.”
[5:1] 62 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] 63 tn Heb “you were a trap to Mizpah.”
[5:1] 64 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] 65 tn Heb “and a net spread out over Tabor.”
[10:8] 66 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] 67 tc The MT reads בָּמוֹת אָוֶן (bamot ’aven, “high places of Aven”); however, several Hebrew
[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.”
[2:10] 68 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] 69 tn Heb “her lewdness” (so KJV, NIV); NAB, NRSV “her shame.”
[2:10] 70 tn Heb “out of my hand” (so NAB, NASB, NRSV); TEV “save her from my power.”
[4:1] 71 tn Heb “sons of Israel” (so NASB); KJV “children of Israel”; NAB, NRSV “people of Israel.”
[4:1] 72 tn The noun רִיב (riv, “dispute, lawsuit”) 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.
[4:1] 73 tn Heb “with the inhabitants of the land” (so KJV); NAB, NASB, NRSV “against the inhabitants of the land.”
[4:1] 74 tn Heb “there is no truthfulness nor loyalty nor knowledge of God in the land.” Here “knowledge of God” refers to recognition of his authority and obedience to his will.
[9:1] 75 tn Heb “do not rejoice unto jubilation”; KJV “Rejoice not…for joy”; NASB “Do not rejoice…with exultation.”
[9:1] 76 tn Heb “you have committed adultery”; NRSV “you have played the whore.”
[9:1] 77 tn Heb “you love the wages of the prostitute” (NIV similar); NAB “loving a harlot’s hire.”
[9:8] 78 tc The Leningrad Codex (the MT
[9:8] 79 tc The syntax of this line is difficult, and the text is questionable. The major options include: (1) Adopt the MT vocalization and BHS line division: צֹפֶה אֶפְרַיִם עִם־אֱלֹהָי נָבִיא (tsofeh ’efrayim ’im-elohay navi’, “The prophet is a watchman over Ephraim with my God [= on behalf of God]”). There are two problems with this: (a) Although BHS places נָבִיא (“prophet”) with this colon, the Aleppo Codex and Leningrad Codex both connect נָבִיא with the next colon (as do KJV, ASV). (b) The phrase עִם־אֱלֹהָי (“with my God”) is difficult to explain. (2) Adopt the MT vocalization and the MT line division: עִם־אֱלֹהָי צֹפֶה אֶפְרַיִם (“Ephraim is a watchman with my God,” cf. NASB). The problem with this, of course, is that Ephraim hardly fits the description of a prophetic watchman. (3) Revocalize the MT and adopt BHS line division: צֹפֶה אֶפְרַיִם עַם אֱלֹהָי נָבִיא (“Ephraim – the people of my God! – lies in ambush for the prophet”) This involves: (a) revocalization of the preposition עִם (’im, “with”) to the noun עַם (’am, “people”), (b) taking עַם־אֱלֹהָי (“people of my God”) in apposition to אֶפְרַיִם (“Ephraim”), and (c) nuancing צֹפֶה as “to lie in wait (=set ambush)” (e.g., Ps 37:32). This is contextually attractive and harmonizes well with the following line: “traps are laid along all of his paths.” However, it has two problems: (a) there is no textual evidence supporting the revocalization of עם as “people” and (b) the unusual nuance “to lie in wait” for צֹפֶה occurs only in Ps 37:32, where it takes the preposition לְ (lamed, i.e., “to lie in wait for the righteous”; HALOT 1044 s.v. צפה 4). (4) Emend אֱלֹהָי (“my God”) to אֹהֶל (’ohel, “tent”), as suggested in the BHS textual apparatus: אֶפְרַיִם עַם־אֹהֶל נָבִיא צֹפֶה (“Ephraim spies on the prophet’s tent”). The verb צָפָה may mean “to spy” (BDB 859 s.v. צָפָה; HALOT 1044 s.v. צפה 3); however, the preposition עִם (’im) does not normally mean “upon” and צָפָה is not used with עִם elsewhere.
[9:8] 80 tn Or “Ephraim is a watchman with my God”; cf. ASV, NASB.
[9:8] 81 tn Heb “with my God” (so ASV, NASB).
[9:8] 82 tn Heb “bird trap of a bird catcher” or “snare of a fowler” (so KJV).
[9:8] 83 tc Or “The prophet is like a trap along all of his paths.” The Aleppo Codex and Leningrad Codex (
[9:8] 84 tn Heb “house.” The term בַּיִת (bayit, “house”) is used as a figure of speech, referring to either (1) the temple or official sanctuaries (so TEV, CEV) or (2) the land of Israel (e.g., Hos 9:15).
[11:9] 85 tn The three imperfect verbs function as imperfects of capability, similar to the imperfects of capability in 11:8. See IBHS 564 §34.1a.
[5:2] 86 tc The MT reads וְשַׁחֲטָה שֵׂטִים הֶעְמִיקוּ (vÿshakhatah setim he’miqu): “and rebels have made deep the slaughter.” The BHS editors propose ושַׁחַת הַשִּׁטִּים הֶעְמִיקוּ (vÿshakhat hashittim he’miqu): “they have made the pit of Shittim [place of idolatry] deep” (cf. NRSV, TEV, NLT; see BDB 1006 s.v. שַׁחֲטָּה). This involves: (1) phonological confusion between the similar sounding consonants ת (tav) and ט (tet), (2) redivision of words to take ה (hey) as the article with הַשִּׁטִּים rather than feminine noun ending of וְשַׁחֲטָה, and (3) revocalization of הַשִּׁטִּים with the two daghesh fortes. Retaining the reading of the MT is preferable here.
[5:2] tn Heb “and those who revolt have gone deep into slaughter” (similar KJV, NIV); NASB “deep in depravity.”
[5:2] 87 tn Heb “but I am discipline to all of them”; ASV “but I am a rebuker of them all.”
[6:2] 88 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] 89 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] 90 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
[10:5] 91 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] 92 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] 93 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] 94 sn See the note on the place name Beth Aven in 4:15.
[10:5] 95 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] 96 tc This line division follows the MT rather than the line division suggested by the BHS editors.
[10:5] 97 tn Heb “from it” (so NAB, NRSV).
[10:14] 98 tn Heb “as the devastation of Shalman.” The genitive noun שַׁלְמַן (shalman, “Shalman”) functions as a subjective genitive: “as Shalman devastated [Beth Arbel].”
[2:15] 99 tn Heb “Valley of Achor,” so named because of the unfortunate incident recorded in Josh 7:1-26 (the name is explained in v. 26; the Hebrew term Achor means “disaster” or “trouble”). Cf. TEV, CEV “Trouble Valley.”
[2:15] 100 tn Heb “door” or “doorway”; cf. NLT “gateway.” Unlike the days of Joshua, when Achan’s sin jeopardized Israel’s mission and cast a dark shadow over the nation, Israel’s future return to the land will be marked by renewed hope.
[2:15] 101 tn Heb “as in the days of her youth” (so NAB, NIV, NRSV).
[2:15] 102 tn Heb “as in the day when” (so KJV, NASB).
[13:14] 103 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
[13:14] 104 tn Heb “Where, O Death, are your plagues?” (so NIV).
[13:14] 105 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] 106 tn Heb “Compassion will be hidden from my eyes” (NRSV similar; NASB “from my sight”).
[5:4] 107 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] 108 tn Heb “is in their heart” (so NIV); NASB, NRSV “is within them.”
[2:14] 109 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] 110 tn Following the future-time referent participle (מְפַתֶּיהָ, méfatteha) there is a string of perfects introduced by vav consecutive that refer to future events.
[4:19] 111 tn Heb “their altars” (so NAB, NRSV) or “their sacrifices” (so KJV, NASB, NIV). Here זִבְחוֹתָם (zivkhotam, “altars; sacrifices”) is a metonymy of association for Israel’s apostate idolatrous Baal worship.
[7:8] 112 tn The words “like flour” are not in the Hebrew text, but are implied by the imagery.
[7:8] 113 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.”
[9:9] 114 tn Or more literally, “they are deeply corrupted.” The two verbs הֶעְמִיקוּ־שִׁחֵתוּ (he’miqu-shikhetu; literally, “they have made deep, they act corruptly”) are coordinated without a conjunction vav to form a verbal hendiadys: the second verb represents the main idea, while the first functions adverbially (GKC 386-87 §120.g). Here Gesenius suggests “they are deeply/radically corrupted.” Several translations mirror the syntax of this hendiadys: “They have deeply corrupted themselves” (KJV, ASV, NRSV), “They have been grievously corrupt” (NJPS), and “They are hopelessly evil” (TEV). Others reverse the syntax for the sake of a more graphic English idiom: “They have gone deep in depravity” (NASB) and “They have sunk deep into corruption” (NIV). Some translations fail to represent the hendiadys at all: “You are brutal and corrupt” (CEV). The translation “They are deeply corrupted” mirrors the Hebrew syntax, but “They have sunk deep into corruption” is a more graphic English idiom and is preferred here (cf. NAB “They have sunk to the depths of corruption”).
[12:3] 115 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.”
[2:23] 116 tn Heb “for myself.”
[2:23] 117 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] 118 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).
[6:8] 119 tn The participle phrase פֹּעֲלֵי אָוֶן (po’ale ’aven, “workers of wickedness”) emphasizes continual (uninterrupted), habitual action. This particular use of the participle is an ironic play on the professional occupation function (see IBHS 615 §37.2c). In effect, the major “professional guild” in Gilead is evil-working; the people are producers of evil!
[6:8] 120 tn Heb “it is foot-tracked with blood”; NAB “tracked with (+ footprints of NLT) blood.”
[9:6] 121 tn The deictic particle הִנֵּה (hinneh, “Behold!”) is used frequently in prophetic announcements, introducing a solemn or important declaration, particularly in threats of judgment (BDB 244 s.v. הִנֵּה b.β). Many modern English versions leave this particle untranslated here.
[9:6] 122 tn The conjunction כִּי (ki) introduces a concessive clause: “Although, when, if, even if” (BDB 473 s.v. כִּי 2.c.β). It has a force approximating “even if” (so NIV, NCV, NRSV, CEV, NLT), but it represents a situation as more likely to occur than אִם (‘im, “if”). The concessive use of כִּי is normally followed by an imperfect, but occasionally a perfect is used, as is the case here (e.g., Mic 7:8; Nah 1:10; Pss 21:12; 119:83).
[9:6] 123 tn The verb קָבַץ (qavats, “to gather together”) should be nuanced “grab hold” in this context (HALOT 1063 s.v. קבץ). This pictures a personified Egypt taking the fugitives prisoner.
[9:6] 124 tn Heb “the treasured things of their silver”; NASB, NIV, TEV, NLT “treasures of silver.”
[9:6] 125 tn Heb “their tents” (so NIV, NRSV); CEV “your tents.”
[13:15] 126 tc The MT reads בֵּן אַחִים יַפְרִיא (ben ’akhim yafri’, “he flourishes [as] a son of brothers”), which is awkward syntactically and enigmatic contextually. The Greek, Syriac, and Latin versions reflect a Vorlage of בֵּין אַחִים יַפְרִיד (ben ’akhim yafrid, “he causes division between brothers”). The BHS editors suggest the MT confused the common term אָח (’akh, “brother”) for the rarer term אָחוּ (’akhu, “marsh plant, reed plant” [Job 8:11] and “reed bed” [Gen 41:2, 18; HALOT 31 s.v. אָחוּ]). This is an Egyptian loanword which is also attested in Ugaritic and Old Aramaic. The original text probably read either כְּאָחוּ מַפְרִיא (kÿ’akhu mafri’, “he flourishes like a reed plant”; comparative כְּ, kaf, + noun אָחוּ, “reed” followed by Hiphil participle masculine singular from פָּרַה, parah, “to flourish”) or בֵּין אָחוּ מַפְרִיא (ben ’akhu mafri’, “he flourishes among the reeds”; preposition בֵּין, ben, “between” followed by masculine singular noun אָחוּ “reed” followed by Hiphil participle masculine singular from פָּרַה). The confusion over אָחוּ (“reed plant”) probably led to secondary scribal errors: (1) faulty word-division of אָחוּ מַפְרִיא to אָחוּם יַפְרִיא, and (2) secondary orthographic confusion of י (yod) and ו (vav) between אָחוּם and resultant אָחִים. For discussion, see D. Barthélemy, ed., Preliminary and Interim Report on the Hebrew Old Testament Text Project, 5:268-69. Several English versions retain the MT: “even though he thrives among his brothers” (NIV), “Though he be fruitful among his brethren” (KJV), “No matter how much you prosper more than the other tribes” (CEV), “Ephraim was the most fruitful of all his brothers (NLT). Others adopt one of the two emendations: (1) “though he flourishes among the reeds” (NEB, NASB, NJPS), and (2) “even though he flourishes like weeds” (TEV), “though he may flourish as the reed plant” (RSV).
[13:15] tn Or “among the reed plants” (cf. NEB, NASB, NJPS).
[13:15] 127 tc The MT וְיֵבוֹשׁ (vÿyevosh, “will be ashamed”; vav + Qal imperfect 3rd person masculine singular from בּוֹשׁ, bosh, “to be ashamed”) does not fit the context. The LXX, Syriac, and Vulgate reflect a Vorlage of וְיוֹבִישׁ (vÿyovish, “will dry up”; vav + Hiphil imperfect 3rd person masculine singular from יָבַשׁ, yavash, “to be dry”; HALOT 384 s.v. יבשׁ 1). This fits well with the parallel וְיֶחֱרַב (vÿyekherav, “will become dry”; vav + Qal imperfect 3rd person masculine singular from חָרַב, kharav, “to be dry”). See Isa 42:15; 44:27; Jer 51:36. The variant read by the ancient versions is followed by almost all modern English versions (as well as KJV, ASV).
[13:15] 128 tn The term “wind” is not repeated in the Hebrew text at this point but is implied; it is supplied in the translation for clarity.
[14:7] 129 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] 130 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).
[9:10] 131 tn Heb “fathers”; a number of more recent English versions use the more general “ancestors” here.
[1:11] 132 tn Heb “sons” (twice in this verse, so NASB); KJV, ASV “children”; NIV, NRSV, TEV “people.”
[1:11] 133 tn Heb “head” (so KJV, NAB, NRSV).
[1:11] 134 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] 135 tn Or “For” (so NASB); NCV “because”; TEV “Yes.”
[7:2] 136 tn Heb “and they do not say in their heart”; TEV “It never enters their heads.”
[7:2] 137 tn Heb “they [the sinful deeds] are before my face” (so KJV, NASB, NRSV); NCV “they are right in front of me.”
[10:1] 138 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.”
[13:3] 139 tn Heb “they will be like” (so NASB, NIV).
[13:3] 140 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] 141 tn Heb “like the early rising dew that goes away”; TEV “like the dew that vanishes early in the day.”
[13:3] 142 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.).
[14:5] 143 tn Heb “like Lebanon” (so KJV; also in the following verse). The phrase “a cedar of” does not appear in the Hebrew text; it is supplied in translation for clarity. Cf. TEV “the trees of Lebanon”; NRSV “the forests of Lebanon.”
[1:4] 144 tn Heb “to him.” The referent (Hosea) has been specified in the translation for clarity.
[1:4] 145 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] 146 tn Heb “house” (so NAB, NRSV); NCV “family”; CEV “descendants.”
[1:4] 147 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] 148 tn Heb “I will visit the bloodshed of Jezreel upon the house of Jehu.”
[1:4] 149 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] 150 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.
[2:12] 151 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] 152 tn Heb “I will turn them”; the referents (vines and fig trees) have been specified in the translation for clarity.
[2:12] 153 tn Heb “the beasts of the field” (so KJV, NASB); the same expression also occurs in v. 18).
[4:15] 154 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.”
[7:14] 155 tn Heb “they do not cry out to me in their heart”; NLT “with sincere hearts.”
[7:14] 156 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
[7:16] 157 tc The MT reads the enigmatic יָשׁוּבוּ לֹא עָל (yashuvu lo’ ’al) which is taken variously: “they turn, but not upward” (NASB); “they do not turn to the Most High” (NIV); “they return, but not to the most High” (KJV). The BHS editors suggest יָשׁוּבוּ לַבַּעַל (yashuvu labba’al, “they turn to Baal”; so RSV) or יָשׁוּבוּ לַבְּלִיַּעַל (yashuvu labbÿliyya’al, “they turn to Belial”) which is reflected by the LXX.
[7:16] 158 tn Heb “because their tongue.” The term “tongue” is used figuratively, as a metonymy of cause (tongue) for the effect (prayers to Baal).
[7:16] 159 tn Heb “this [will] be for scorn in the land of Egypt”; NIV “they will be ridiculed (NAB shall be mocked) in the land of Egypt.”
[4:2] 160 tn Heb “they break out and bloodshed touches bloodshed.” The Hebrew term פָּרַץ (parats, “to break out”) refers to violent and wicked actions (BDB 829 s.v. פָּרַץ 7; HALOT 972 s.v. פרץ 6.c). It is used elsewhere in a concrete sense to describe breaking through physical barriers. Here it is used figuratively to describe breaking moral barriers and restraints (cf. TEV “Crimes increase, and there is one murder after another”).
[5:9] 161 tn Heb “day of rebuke” (so KJV, NASB); NCV, NRSV, TEV, NLT “day of punishment.”
[5:9] 162 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] 163 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).
[9:13] 164 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.
[12:7] 165 tn Heb “the merchant…loves to cheat.” The Hebrew has singular forms (noun and verb) which are used generically to refer to all Israelite merchants and traders in general. The singular noun II כְּנַעַן (kÿna’an, “a merchant; a trader”; BDB 488 s.v. II כְּנַעַן) is used in a generic sense to refer to the merchant class of Israel as a whole (e.g., Ezek 16:29; 17:4; Zeph 1:11).
[12:7] 166 tn Heb “The merchant – in his hand are scales of deceit – loves to cheat.” The present translation rearranges the Hebrew line division to produce a smoother English rendering.
[12:12] 167 tn Heb “served” (so NAB, NIV, NRSV); NLT “earned a wife.”
[12:13] 168 tn Heb “by a prophet” (so NAB, NASB, NIV, NRSV).
[12:13] 169 tn Heb “he”; the referent (Israel) has been specified in the translation for clarity.
[12:13] 170 tn Heb “was protected”; NASB “was kept.” The verb שָׁמַר (shamar, “to watch, guard, keep, protect”) is repeated in 12:13-14 HT (12:12-13 ET). This repetition creates parallels between Jacob’s sojourn in Aram and Israel’s sojourn in the wilderness. Jacob “tended = kept” (שָׁמַר) sheep in Aram, and Israel was “preserved = kept” (נִשְׁמָר, nishmar) by Moses in the wilderness.
[13:6] 171 tc The MT reads כְּמַרְעִיתָם (kÿmar’itam, “according to their pasturage”; preposition כְּ (kaf) + noun מַרְעִית, mar’it, “pasture” + 3rd person masculine plural suffix). Text-critics propose: (1) כְּמוֹ רְעִיתִים (kÿmo rÿ’itim, “as I pastured them”; preposition כְּמוֹ (kÿmo) + Qal perfect 1st person common singular from רָעַה, ra’ah, “to pasture, feed” + 3rd person masculine plural suffix) and (2) כִּרְעוֹתָם (“when they had pastured”; preposition כְּ + Qal perfect 3rd person masculine plural from רָעַה). Some English versions follow the MT: “according to their pasture” (KJV), “as they had their pasture” (NASB), “when you entered the good land” (TEV). Others adopt the first emendation: “when I fed them” (NIV, NRSV), “I fed you [sic = them]” (CEV). Still others follow the second emendation: “but when they had fed to the full” (RSV), “when they grazed” (NJPS).
[13:6] 172 tn Heb “their heart became exalted”; KJV, ASV “was exalted.”
[14:9] 173 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.
[4:10] 174 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).
[5:13] 175 tn Hosea employs three preterites (vayyiqtol forms) in verse 13a-b to describe a past-time situation.
[5:13] 176 tn Heb “went to” (so NAB, NRSV, TEV); CEV “asked help from.”
[5:13] 177 tn Heb “sent to” (so KJV, NIV, NRSV).
[5:13] 178 tc The MT reads מֶלֶךְ יָרֵב (melekh yarev, “a contentious king”). This is translated as a proper name (“king Jareb”) by KJV, ASV, NASB. However, the stative adjective יָרֵב (“contentious”) is somewhat awkward. The words should be redivided as an archaic genitive-construct מַלְכִּי רָב (malki rav, “great king”; cf. NAB, NIV, NRSV, NLT) which preserves the old genitive hireq yod 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 10:6.
[5:13] 179 tn Heb “your wound will not depart from you.”
[5:13] sn Hosea personifies Ephraim’s “wound” as if it could depart from the sickly Ephraim (see the formal equivalent rendering in the preceding tn). Ephraim’s sinful action in relying upon an Assyrian treaty for protection will not dispense with its problems.
[6:4] 180 tn The vav prefixed to וְחַסְדְּכֶם (vÿkhasdÿkhem, “your faithfulness”) functions in an explanatory sense (“For”).
[6:4] 181 tn Heb “your faithfulness [so NCV; NASB “your loyalty”; NIV, NRSV, NLT “your love”] is like a morning cloud” (וְחַסְדְּכֶם כַּעֲנַן־בֹּקֶר, vÿkhasdÿkhem ka’anan-boqer).
[6:4] sn The Hebrew poets and prophets frequently refer to the morning clouds as a simile for transitoriness (e.g., Job 7:9; Isa 44:22; Hos 6:4; 13:3; BDB 778 s.v. עָנָן 1.c). For discussion of this phenomena in Palestine, see Chaplin, PEQ (1883): 19.
[6:4] 182 tn Heb “the dew departing early” (BDB 1014 s.v. שָׁכַם); cf. NRSV “the dew that goes away early.” The Hiphil participle מַשְׁכִּים (mashkim) means “to depart early” (Gen 19:27; Josh 8:14; Judg 19:9). The idiom means “early morning” (1 Sam 17:16).
[8:5] 183 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.
[8:10] 184 tn Or “they have hired themselves out to lovers”; cf. NASB “they hire allies among the nations.”
[8:10] 185 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] 186 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] 187 tn Heb “a king of princes” (cf. KJV, NASB); TEV “the emperor of Assyria.”
[10:6] 188 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] 189 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] 190 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] 191 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).
[11:3] 192 tn Or “taught Ephraim to walk” (so ASV, NAB, NASB, NIV, NRSV). The verb תִרְגַּלְתִּי (tirgalti, “I taught [him] to walk, I led [him]”; Tiphil perfect 1st person common singular from רָגַל, ragal, “to walk”) is an unusual verb stem: the Tiphil (properly Taphel) is attested three times in Biblical Hebrew (Hos 11:3; Jer 12:5; 22:15) and once in Biblical Aramaic (Ezra 4:7; see GKC 153 §55.h).
[11:3] 193 tn Or “that it was I who had healed them” (NIV, NLT similar).
[11:11] 194 tn For the meaning of חָרַד (harad, “to tremble”) with prepositions of direction, see 11:10 above.
[2:3] 195 tn Heb “and kill her with thirst.” The vav prefixed to the verb (וַהֲמִתִּיהָ, vahamittiha) introduces a purpose/result clause: “in order to make her die of thirst” (purpose) or “and thus make her die of thirst” (result).
[2:9] 196 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] 197 tn Heb “in its time” (so NAB, NRSV).
[2:9] 198 tn Heb “in its season” (so NAB, NASB, NRSV).
[2:9] 199 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] 200 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.
[4:14] 201 tn The words “it is true” are supplied in the translation to indicate that this is a conclusion drawn on the preceding behavior. Cf. NAB “So must a people”; NRSV “thus a people”; TEV “As the proverb says, ‘A people.’”
[11:8] 202 tn The imperfect verbs in 11:8 function as imperfects of capability. See IBHS 564 §34.1a.
[11:8] 203 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] 204 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.”
[12:1] 205 tn Heb “a treaty” (so NIV, NRSV); KJV, NASB “a covenant”; NAB “comes to terms.”
[12:1] 206 tn The phrase “as tribute” does not appear in the Hebrew text, but is supplied in the translation for clarity. Cf. NCV “send a gift of olive oil.”
[13:2] 207 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] 208 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] 209 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] 210 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
[13:2] 211 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.
[14:3] 212 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.
untuk membuka halaman teks alkitab dalam format PDF. [