Hosea 1-7

New English Translation

Footnotes

1. Hosea 1:1 tc The textual problems in Hosea are virtually unparalleled in the OT. The Masoretic Text (MT), represented by the Leningrad Codex (c. a.d. 1008), which served as the basis for both BHK and BHS, and the Aleppo Codex (c. a.d. 952), by all accounts have a multitude of scribal errors. Many medieval Masoretic mss preserve textual variants that differ from the Leningrad and Aleppo Codices. The Qumran materials (4QXII^c,d,g) contain numerous textual variants that differ from the MT; unfortunately, these texts are quite fragmentary (frequently in the very place that an important textual problem appears). The textual tradition and translation quality of the LXX and the early Greek recensions (Aquila, Symmachus, Theodotion) is mixed; in some places they are inferior to the MT but in other places they preserve a better reading. The textual apparatus of BHK and BHS contains many proposed emendations based on the ancient versions (Greek, Syriac, Latin, Aramaic) that often appear to be superior readings than what is preserved in the MT. In numerous cases, the MT readings are so difficult morphologically, syntactically, and contextually that conservative conjectural emendations are necessary to make sense of the text. Most major English versions (e.g., KJV, ASV, RSV, NEB, NAB, NASB, NIV, TEV, NKJV, NJPS, NJB, NRSV, REB, NCV, CEV, NLT) adopt (either occasionally or frequently) textual variants reflected in the versions and occasionally adopt conservative conjectural emendations proposed in BHK and/or BHS. However, many of the textual problems in Hosea are so difficult that the English versions frequently are split among themselves. With this in mind, the present translation of Hosea must necessarily be viewed as only preliminary. Further work on the text and translation of Hosea is needed, not only in terms of the NET Bible but in Hosea studies in general. The text of Hosea should be better clarified when the Hebrew Old Testament Text Project completes work on the book of Hosea. For further study of textual problems in Hosea, see D. Barthélemy, ed., Preliminary and Interim Report on the Hebrew Old Testament Text Project, 5:228-71.
2. Hosea 1:1 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.”
3. Hosea 1:1 sn Joash is a variation of the name Jehoash. Some English versions use “Jehoash” here (e.g., NIV, NCV, TEV, NLT).
4. Hosea 1:2 tn The construct noun תְּחִלַּת (t^ekhillat, “beginning of”) displays a wider use of the construct state here, preceding a perfect verb דִּבֶּר (dibber, “he spoke”; Piel perfect third person masculine singular) rather than a genitive noun. This is an unusual temporal construction (GKC 422 §130.d). It may be rendered, “When he (= the Lord) began to speak” (cf. ASV, NASB, NIV, NRSV, TEV, and most other modern English versions, all of which are similar). This time-determinative was not correctly understood by the LXX or by the KJV “The beginning of the word of the Lord.”
5. Hosea 1:2 tn The preposition בְּ (bet) on בְּהוֹשֵׁעַ (b^ehosheaʿ) functions instrumentally (BDB 89 s.v. בְּ III.2.b): “by, with, through Hosea,” rather than directionally: “to Hosea.” This use encompasses the entire prophetic revelation through Hosea to Israel.
6. Hosea 1:2 tn Heb “the Lord.” This is redundant in English, so the pronoun has been used in the translation (cf. TEV, NLT).
7. Hosea 1:2 tn Heb “to Hosea.” The proper name is replaced by the pronoun here to avoid redundancy in English (cf. NIV, NCV, NLT).
8. Hosea 1:2 tn Heb “Go, take for yourself” (so NRSV; NASB, NIV “to yourself”). In conjunction with the following phrase this means “marry.”
9. Hosea 1:2 tn Heb “a wife/woman of harlotries.” The noun זְנוּנִים (z^enunim) means “fornication” (HALOT 275-76 s.v. זְנוּנִים). The term does not refer to mere adultery (cf. NIV; also NCV, TEV, CEV “unfaithful”), which is expressed by the root נַאַף (naʾaf, “adultery”; HALOT 658 s.v. נאף). The plural noun זְנוּנִים (z^enunim, literally, “harlotries”) is an example of the plural of character or plural of repeated behavior. The phrase “wife of harlotries” (אֵשֶׁת זְנוּנִים, ʾeshet z^enunim) probably refers to a woman who is a prostitute, possibly a temple prostitute serving at a Baal temple.
10. Hosea 1:2 tn Heb “and children of harlotries.” However, TEV takes the phrase to mean the children will behave like their mother: “your children will be just like her.”
11. Hosea 1:2 tn Heb “the land.” The term “the land” is frequently used as a synecdoche of container (the land of Israel) for the contained (the people of Israel).
12. Hosea 1:2 tn Heb “prostitution.” The adjective “spiritual” is supplied in the translation to clarify that apostasy is meant here. The construction זָנֹה תִזְנֶה (zanoh tizneh, infinitive absolute + imperfect of the same root) repeats the root זָנַה (zanah, “commit harlotry or fornication; be unfaithful”) for rhetorical emphasis. Israel was guilty of gross spiritual prostitution by apostatizing from Yahweh. The verb זָנַה is used 1) concretely, of a spouse being unfaithful in a marriage relationship (HALOT 275 s.v. זנה 1), and 2) figuratively, of being unfaithful in a relationship with God by prostituting oneself with other gods and worshiping idols (Exod 34:15; Lev 17:7; 20:5, 6; Deut 31:16; Judg 8:27, 33; 21:17; 1 Chr 5:25; Ezek 6:9; 20:30; 23:30; Hos 4:15; Ps 106:39; see HALOT 275 s.v. 2).
13. Hosea 1:2 tn Heb “from after.”
14. Hosea 1:3 tn Heb “so he went and took” (וַיֵּלֶךְ וַיִּקַּח, vayyelekh vayyiqqakh; so NAB, NRSV).
15. Hosea 1:4 tn Heb “to him.” The referent (Hosea) has been specified in the translation for clarity.
16. Hosea 1:4 tn Heb “house” (so NAB, NRSV); cf. NCV “family,” and CEV “descendants.”
17. Hosea 1:4 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 that 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”).
18. Hosea 1:4 tn Heb “I will take note of the bloodshed of Jezreel against the house of Jehu.”
19. Hosea 1:4 tn Heb “the kingdom of the house of Israel” (so NAB, NASB, NRSV). This has been simplified in the translation for stylistic reasons.
20. Hosea 1:4 sn The proper name יִזְרְעֶאל (yizr^eʿeʾl, “Jezreel”) sounds like יִשְׂרָאֵל (yisraʾel, “Israel”). This phonetic wordplay associates the sin at Jezreel with the judgment on Israel, stressing poetic justice.
21. Hosea 1:5 tn Heb “In that day” (so NIV; NAB, NRSV “On that day”).
22. Hosea 1:5 tn Heb “I will break the bow” (so NAB, NRSV). The phrase “break the bow” (וְשַׁבָרְתִּי אֶת־קֶשֶׁת, v^eshavarti ʾet 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).
23. Hosea 1:6 tn Heb “Then he said”; the referent (the Lord) does not appear in Hebrew but has been specified in the translation for clarity. Many English versions specify the speaker here (KJV “God”; ASV “Jehovah”; NASB, NIV, NRSV “the Lord”).
24. Hosea 1:6 sn The negative particle לֹא (loʾ, “no, not”) and the root רָחַם (rakham, “compassion”) are repeated in 1:6, creating a wordplay between the name Lo-Ruhamah (literally “No-Pity”) and the announcement of divine judgment, “I will no longer have pity on the nation of Israel.”
25. Hosea 1:6 tn Heb “house”; cf. TEV, NLT “the people of Israel.”
26. Hosea 1:6 tn The particle כִּי (ki) probably denotes cause (so NCV, TEV, CEV) or result here (GKC 505 §166.b; BDB 473 s.v. כִּי 3.c).
27. Hosea 1:6 tn The verb נָשָׂא (nasaʾ, “to take away”) frequently denotes “to forgive,” meaning to take away sin (BDB 671 s.v. נָשָׂא 3.c). The construction נָשׂא אֶשָּׂא (nasoʾ ʾesaʾ, “I will certainly take away,” infinitive absolute + imperfect of the same root) repeats the root נָשָׂא for rhetorical emphasis, stressing the divine resolution not to forgive Israel.
28. Hosea 1:6 tn The phrase “their guilt” does not appear in Hebrew but is supplied in the translation for clarification. The ellipsis of the accusative direct object of נָשׂא אֶשָּׂא (nasoʾ ʾesaʾ, “I will certainly take away”) is an example of brachyology (abbreviation by word omission). The accusative “guilt” must be supplied frequently with נָשַׂא (see BDB 671 s.v. נָשָׂא 3.c; e.g., Num 14:19; Isa 2:9; Ps 99:8). Many recent English versions simplify this to “forgive them” (e.g., NASB, NIV, NCV, NRSV, TEV, NLT).
29. Hosea 1:7 tn Heb “house”; cf. NCV, TEV, NLT “the people of Judah.”
30. Hosea 1:7 tn The word order in this line is rhetorical, emphasizing the divine decision to withhold pity from Israel but to bestow it on Judah. The accusative direct object, which is introduced by a disjunctive vav (to denote contrast), appears before the verb: וְאֶת־בֵּית יְהוּדָה אֲרַחֵם (v^eʾet bet y^ehudah ʾarakhem, “but upon the house of Judah I will show pity”).
31. Hosea 1:7 tn Heb “by war” (so NAB, NRSV, TEV); cf. KJV, NASB, and NIV “(“by”) battle.”
32. Hosea 1:7 sn These military weapons are examples of the metonymy of adjunct (the specific weapons named) for subject (warfare).
33. Hosea 1:8 tn The preterite וַתִּגְמֹל (vattigmol, literally, “and she weaned”) functions in a synchronic sense with the following preterite וַתַּהַר (vattahar, literally, “and she conceived”) and may be treated in translation as a dependent temporal clause: “When she had weaned…she conceived” (cf. KJV, ASV, NASB, NRSV). Other English versions render this as sequential with “After” (NAB, NIV, TEV, NLT).
34. Hosea 1:9 tn Heb “Then he said”; the referent (the Lord) has been specified in the translation for clarity. As in v. 6, many English versions specify the speaker here.
35. Hosea 1:9 tn The independent personal pronoun אַתֶּם (’attem, “you”) is a plural form, referring to the people of Israel as a whole. To make this clear TEV translates this as third person: “the people of Israel are not my people” (cf. CEV, NLT).
36. Hosea 1:9 tn The pronominal suffix on the preposition לָכֶם (lakhem, “your”) is a plural form, referring to the people of Israel as a whole.
37. Hosea 1:9 tc The MT reads לֹא־אֶהְיֶה לָכֶם (loʾ ʾehyeh lakhem, “I will not be yours”). The editors of BHS suggest emending the text to לֹא־אֱלֹהֵיכֶם (loʾ ʾelohekhem, “I will not be your God”). The emendation creates a tighter parallel with the preceding אַתֶּם לֹא עַמִּי (ʾattem loʾ ʿammi, “you are not my people”). Because of a lack of external evidence, however, the reading of the MT should be retained.tn Heb “I am not yours.” The divine name “God” is supplied in the translation for clarity even though the reading of the MT is followed (see previous tc note). Almost all English versions (including KJV, ASV, NASB) supply “God” here.sn This is an allusion to Yahweh’s promise to Moses אֶהְיֶה עִמָּךְ (ʾehyeh ʿimmakh, “I will be with you”; Exod 3:12, 14). In effect, it is a negation of Exod 3:12, 14 and a cancellation of Israel’s status as vassal of Yahweh in the conditional Mosaic covenant.
38. Hosea 1:10 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.
39. Hosea 1:10 tn The vav prefixed to וְהָיָה (v^ehayah) functions in an adversative sense: “however” (see R. J. Williams, Hebrew Syntax, 71, §432).
40. Hosea 1:10 tn Heb “sons” (so NASB); cf. KJV and ASV “the children,” and NAB and NIV “the Israelites.”
41. Hosea 1:10 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).
42. Hosea 1:10 tn The subject of the predicate nominative, as well as the copulative verb, “You are…,” are supplied in the translation for stylistic reasons.
43. Hosea 1:10 tn Heb “sons” (so KJV, NASB, NIV).
44. Hosea 1:11 tn Heb “sons” (twice in this verse, so NASB); cf. KJV, ASV “children,” and NIV, NRSV, TEV “people.”
45. Hosea 1:11 tn Heb “head” (so KJV, NAB, NRSV).
46. Hosea 1:11 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 2:22, 23; cf. NLT “will…plant his people”).
47. Hosea 1:11 tn Or “For” (so NASB); cf. NCV “because,” and TEV “Yes.”
48. Hosea 2:1 tn Heb “Say to….” The imperative אִמְרוּ (ʾim^eru, Qal imperative masculine plural) functions rhetorically, where one verbal form (imperative) substitutes for another (indicative). The imperative is used as a rhetorical device to emphasize the certainty of a future action.
49. Hosea 2:1 sn The suffixes on the nouns אֲחֵיכֶם (ʾakhekhem, “your brother”) and אֲחוֹתֵיכֶם (ʾakhotekhem, “your sister”) are both plural forms. The brother/sister imagery is being applied to Israel and Judah collectively.
50. Hosea 2:2 tn Heb “Plead with your mother; plead!” The imperative רִיבוּ (rivu, “plead!”) is repeated twice in this line for emphasis. This rhetorical expression is handled in a woodenly literal sense by most English translations: NASB “Contend…contend”; NAB “Protest…protest!”; NIV “Rebuke…rebuke”; NRSV “Plead…plead”; and CEV “Accuse! Accuse your mother!”
51. Hosea 2:2 sn The suffix on the noun אִמְּכֶם (ʾimm^ekhem, “your mother”) is a plural form (second person masculine). The children of Gomer represent the “children” (i.e., people) of Israel; Gomer represents the nation as a whole.
52. Hosea 2:2 tn The particle כִּי (ki) introduces a parenthetical explanatory clause (however, cf. NCV “because”).sn The reason that Hosea (representing the Lord) calls upon his children (representing the children of Israel) to plead with Gomer (representing the nation as a whole), rather than pleading directly with her himself, is because Hosea (the Lord) has turned his back on his unfaithful wife (Israel). He no longer has a relationship with her (“for she is not my wife, and I am not her husband”) because she abandoned him for her lovers.
53. Hosea 2:2 tn The dependent volitive sequence of imperative followed by vav + jussive (רִיבוּ, rivu followed by וְתָסֵר, v^etaser) creates a purpose clause: “so that she might turn away from” (= “put an end to”); cf. NRSV “that she put away,” and KJV “let her therefore put away.” Many English translations begin a new sentence here, presumably to improve the English style (so NAB, NIV, TEV, NLT), but this obscures the connection with the preceding clause.
54. Hosea 2:2 tn Heb “put away her adulteries from her face.” The plural noun זְנוּנֶיהָ (z^enuneha, “adulteries”) is an example of the plural of repeated (or habitual) action: she has had multiple adulterous affairs.
55. Hosea 2:2 tn Heb “[put away] her immoral behavior from between her breasts.” Cf. KJV “her adulteries,” and NIV “the unfaithfulness.”
56. Hosea 2:3 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).
57. Hosea 2:4 tn Heb “her sons.” English versions have long translated this as “children,” however; cf. KJV, ASV, NAB, NASB, NIV, NRSV, and NLT.sn The word order is rhetorical: the accusative וְאֶת־בָּנֶיהָ (v^eʾet baneha, “her sons”) is moved forward for emphasis.
58. Hosea 2:4 tn Heb “sons of adulteries”; cf. KJV “children of whoredoms.”sn The word order is rhetorical: the construct clause בְנֵי זְנוּנִים (v^ene z^enunim, “sons of adulteries”), which functions as the predicate nominative, is moved forward, before the independent personal pronoun הֵמָּה (hemmah, “they”), which functions as the subject, to focus on the immoral character of her children.
59. Hosea 2:5 tn Heb “I will go after” (so KJV, NAB, NIV, NRSV).
60. Hosea 2:5 sn This statement alludes to the practice of sexual rites in the Canaanite fertility cult that attempted to secure agricultural fertility from the Canaanite gods (note the following reference to wool, flax, olive oil, and wine).
61. Hosea 2:5 tn Heb “my drinks.” Many English versions use the singular “drink” here (but cf. NCV, TEV, CEV “wine”).
62. Hosea 2:6 tn The deictic particle הִנְנִי (hin^eni, “Behold!”) introduces a future-time-reference participle that refers to imminent future action: “I am about to” (TEV “I am going to”).
63. Hosea 2:6 tn Heb “I will hedge up her way”; cf. NIV “block her path.”
64. Hosea 2:6 tn Heb “I will wall in her wall.” The cognate accusative construction וְגָדַרְתִּי אֶת־גְּדֵרָהּ (v^egadarti ʾet-g^ederah, “I will wall in her wall”) is an emphatic literary device. The third person feminine singular suffix on the noun functions as a dative of disadvantage: “as a wall against her” (A. B. Davidson, Hebrew Syntax, 3, remark 2). The expression means: “I will build a wall to bar her way” (cf. KJV “I will make a wall”; TEV “I will build a wall”; RSV, NASB, NRSV “I will build a wall against her”; NLT “I will fence her in”).
65. Hosea 2:6 tn The disjunctive clause (object followed by negated verb) introduces a clause that can be understood as either purpose or result.
66. Hosea 2:6 tn Heb “her paths” (so NAB, NRSV).
67. Hosea 2:7 tn Heb “overtake” (so KJV, NAB, NASB, NRSV); cf. NLT “be able to catch up with.”
68. Hosea 2:7 tn In the Hebrew text the accusative direct-object pronoun אֹתָם (ʾotam, “them”) is omitted/elided for balanced poetic parallelism. The LXX supplies αὐτούς (autous, “them”); but it is not necessary to emend the MT because this is a poetic literary convention rather than a textual problem.
69. Hosea 2:7 tn Heb “I will go and return” (so NRSV). The two verbs joined with vav form a verbal hendiadys. Normally, the first verb functions adverbially, and the second retains its full verbal sense (GKC 386-87 §120.d, h). The Hebrew phrase אֵלְכָה וְאָשׁוּבָה (ʾel^ekhah v^eʾashuvah, “I will go and I will return”) connotes, “I will return again.” As cohortatives, both verbs emphasize the resolution of the speaker.
70. Hosea 2:7 tn Heb “to my man, the first.” Many English translations (e.g., KJV, NAB, NRSV, TEV) take this as “my first husband,” although this implies that there was more than one husband involved. The text refers to multiple lovers, but these were not necessarily husbands.
71. Hosea 2:7 tn Or “because it was better for me then than now” (cf. NCV).
72. Hosea 2:8 tn Or “For” (so KJV, NASB); or “But” (so NCV).
73. Hosea 2:8 tn The phrase “until now” does not appear in the Hebrew text but is supplied in the translation for the sake of clarity and smoothness.
74. Hosea 2:8 tn Heb “she does not know” (so NASB, NCV); or “she does not acknowledge.”
75. Hosea 2:8 tn The first person common singular independent personal pronoun אָנֹכִי (’anokhi, “I”) is emphatic, since the subject of this verbal clause is already explicit in the verb נָתַתִּי (natatti, Qal perfect first person common singular: “I gave”).
76. Hosea 2:8 tn The phrase “that it was I who” does not appear in the Hebrew text here but is supplied in the translation for the sake of clarity.
77. Hosea 2:8 sn The third person plural here is an obvious reference to the Israelites, who had been unfaithful to the Lord in spite of all that he had done for them. To maintain the imagery of Israel as the prostitute, a third person feminine singular would be called for; in the interest of literary consistency this has been supplied in some English translations (e.g., NCV, TEV, CEV, NLT).
78. Hosea 2:8 tn Heb “for Baal” (so NAB, NIV, NRSV); cf. TEV “in the worship of Baal.”
79. Hosea 2:9 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 v^elaqakhti) means: “I will take back.”
80. Hosea 2:9 tn Heb “in its time” (so NAB, NRSV).
81. Hosea 2:9 tn Heb “in its season” (so NAB, NASB, NRSV).
82. Hosea 2:9 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.”
83. Hosea 2:9 tn Heb “to cover her nakedness” (so KJV and many other English versions); cf. TEV “for clothing.”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 will lead to nakedness caused by impoverishment.
84. Hosea 2:10 tn The particle עַתָּה (ʿattah) 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).
85. Hosea 2:10 tn Heb “her lewdness” (so KJV, NIV); cf. NAB, NRSV “her shame.”
86. Hosea 2:10 tn Heb “out of my hand” (so NAB, NASB, NRSV); cf. TEV “save her from my power.”
87. Hosea 2:12 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.”
88. Hosea 2:12 tn Heb “I will turn them”; the referents (vines and fig trees) have been specified in the translation for clarity.
89. Hosea 2:12 tn Heb “the beasts of the field” (so KJV, NASB); the same expression also occurs in v. 18.
90. Hosea 2:13 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”).
91. Hosea 2:13 tn The vav prefixed to a nonverb (וְאֹתִי, v^eʾoti) introduces a disjunctive contrastive clause, which is rhetorically powerful.
92. Hosea 2:13 tn The accusative direct-object pronoun וְאֹתִי (v^eʾoti, “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.
93. Hosea 2:14 tn The participle מְפַתֶּיהָ (m^efatteha, Piel participle masculine singular + third 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.
94. Hosea 2:14 tn Following the future-time-referent participle (מְפַתֶּיהָ, méfatteha), there is a string of perfects introduced by vav consecutive that refer to future events.
95. Hosea 2:15 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”]).
96. Hosea 2:15 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.
97. Hosea 2:15 tn Heb “as in the days of her youth” (so NAB, NIV, NRSV).
98. Hosea 2:15 tn Heb “as in the day when” (so KJV, NASB).
99. Hosea 2:16 tn Heb “And in that day”; cf. NLT “In that coming day.”
100. Hosea 2:16 tc The MT reads תִּקְרְאִי (tiqr^eʾi, “you will call”; Qal imperfect second person feminine singular). The versions (LXX, Syriac, Vulgate) all reflect an alternate Vorlage of תִּקְרָא לִי (tiqraʾ li, “she will call me”; Qal imperfect third person feminine singular followed by preposition לְ, lamed, + first person common singular pronominal suffix). This textual variant undoubtedly arose under the influence of לִי תִּקְרְאִי (tiqr^eʾi li), which follows. Most English versions follow the reading of the MT (KJV, ASV, NASB, NIV, NRSV, NLT, CEV), but some follow the ancient versions and read the third person (“she”; so NAB, NCV, TEV).
101. Hosea 2:16 tn There are wordplays on the terms אִישׁ (ʾish) and בַּעַל (baʿal) here. The term אִישִׁי (ʾishi, “my man, husband”) is a title of affection (Gen 2:23; 3:6, 16) as the counterpart to אִשָּׁה (ʾishah, “woman, wife”). The term בַּעְלִי (baʿli, “my lord”) emphasizes the husband’s legal position (Exod 21:3; Deut 22:22; 24:4). The relationship will no longer be conditioned on the outward legal commitment but on a new inward bond of mutual affection and love.
102. Hosea 2:16 tc The MT reads תִקְרְאִי לִי (tiqr^eʾi li, “you will call me”; Qal imperfect second person feminine singular followed by preposition לְ, lamed, + first person common singular pronominal suffix). The versions (LXX, Syriac, Vulgate) all reflect an alternate Vorlage of תִקְרְא לִי (tiqr^eʾ li, “she will call me”; Qal imperfect third person feminine singular followed by preposition לְ + first person common singular pronominal suffix). This textual variant is related to the preceding textual issue (see preceding tc note).
103. Hosea 2:16 sn There is a wordplay on the terms בַּעְלִי (baʿli, “my master”) and הַבְּעָלִים (habb^eʿalim, “the Baals”), which are derived from the root בַּעַל (baʿal, “master; lord”). This wordplay is especially effective because the term בַּעַל can refer to one’s husband and is also the name of the Canaanite storm god, Baal. Referring to a spouse, the term normally means “husband; master.” It was a common, ordinary, nonpejorative term that was frequently used in an interchangeable manner with אִישׁ (ʾish, “husband; man”). Due to its identity in sound with the abhorrent Canaanite fertility god Baal, the repentant Israelites would be so spiritually sensitive that they would refrain from even uttering this neutral term for fear of recalling their former idolatry. The purpose of the exile is to end Israel’s worship of Baal and to remove syncretism.
104. Hosea 2:17 tn The vav consecutive prefixed to וַהֲסִרֹתִי (vahasiroti) “I will remove” (vav consecutive + Hiphil perfect first person common singular) introduces an explanatory clause.
105. Hosea 2:17 tn Heb “the Baals.” The singular term בַּעַל (baʿal) refers to the Canaanite god Baal himself, while the plural form הַבְּעָלִים (habb^eʿalim) refers to the manifestations of the god (i.e., idols; BDB 127 s.v. בַּעַל-I II.1).
106. Hosea 2:17 tn Heb “from her mouth.” In the translation this is rendered as second person for consistency.
107. Hosea 2:17 tn Heb “they will no longer be mentioned by their name.”
108. Hosea 2:18 tn Heb “And in that day” (so KJV, ASV).
109. Hosea 2:18 tn Heb “I will break”; cf. NAB “I will destroy”; NCV “I will smash”; NLT “I will remove.”
110. Hosea 2:18 tn Heb “bow and sword and warfare.” The first two terms in the triad וְקֶשֶׁת וְחֶרֶב וּמִלְחָמָה (v^eqeshet v^ekherev umilkhamah, “and 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).
111. Hosea 2:18 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).
112. Hosea 2:19 tn Heb “I will betroth you to me” (so NIV) here and in the following lines (cf. NRSV “I will take you for my wife forever”).
113. Hosea 2:19 tn The preposition בְּ (bet), which is repeated throughout 2:19-20 [21-22], denotes price paid (BDB 90 s.v. בְּ III.3; e.g., Ezek 3:14). The text contains an allusion to the payment of bridal gifts. The Lord will impute the moral character to Israel that will be necessary for a successful covenant relationship (contra 4:1).
114. Hosea 2:20 tn The vav consecutive on the suffix conjugation verb וְיָדַעַתְּ (v^eyadaʿat, “then you will know”) introduces a result clause (cf. NASB, CEV).
115. Hosea 2:20 tn Or “know.” The term יָדַע (yadaʿ, “know, acknowledge”) is often used in covenant contexts. It can refer to the suzerain’s acknowledgment of his covenant obligations to his vassal or to the vassal’s acknowledgment of his covenant obligations to his suzerain. When used in reference to a vassal, the verb “know” is metonymical (cause for effect) for “obey.” See H. Huffmann, “The Treaty Background of Hebrew yādaʿ,” BASOR 181 (1966): 31-37.
116. Hosea 2:20 tc The MT has יְהוָה (y^ehvah, “the Lord”); however, many Hebrew mss have כִּי אָנִי (ki ʾani, “that it is I”), as also reflected in the Latin Vulgate (cf. CEV “know who I am”).
117. Hosea 2:21 tn Heb “And in that day”; cf. NAB, NRSV “On that day.”
118. Hosea 2:21 tn The verb עָנָה, (ʿanah) which is used throughout 2:23-24, is related to the root I עָנָה (ʿanah), “to answer, listen attentively, react willingly” (BDB 772 s.v. 1.b; HALOT 852 s.v. ענה 3.b).
119. Hosea 2:21 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”).
120. Hosea 2:22 tn Heb “Jezreel.” The use of the name יִזְרְעֶאל (yizr^eʿeʾl, “Jezreel”) creates a powerful threefold wordplay: (1) The proper name יִזְרְעֶאל (“Jezreel”) is a phonetic wordplay on the similar sounding name יִשְׂרָאֵל (yisraʾel, “Israel”): God will answer Israel, that is, Jezreel. (2) The name יִזְרְעֶאל (“Jezreel”) plays on the verb זָרַע (zaraʿ, “to sow, plant”), the immediately following word: וּזְרַעְתִּיהָ (uz^eraʿtiha, vav + Qal perfect first person common singular + third person feminine singular suffix: “I will sow/plant her”). This wordplay creates a popular etymology for יִזְרְעֶאל meaning, “God sows/plants,” which fits well into the agricultural fertility imagery in 2:21-23 [2:23-25]. (3) This positive connotation of יִזְרְעֶאל (“Jezreel”) in 2:21-23 [23-25] reverses the negative connotation of יִזְרְעֶאל (“Jezreel”) in 1:4-5 (bloodshed of Jehu in the Jezreel Valley).
121. Hosea 2:23 tn Heb “for myself.”
122. Hosea 2:23 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.
123. Hosea 2:23 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).
124. Hosea 3:1 tn Heb “Go again! Love!” Cf. NAB “Give your love to.”
125. Hosea 3:1 tn Heb “a woman.” The probable referent is Gomer. Some English translations (e.g., NIV, NLT) specify the referent as “your wife.”
126. Hosea 3:1 tc The MT vocalizes אֲהֻבַת (ʾahuvat) as a construct form of the Qal passive participle and takes רֵעַ (reaʿ) as a genitive of agent: “who is loved by רֵעַ.” However, the ancient versions (LXX, Syriac, Vulgate) all vocalize אֲהֻבַת as an absolute form of the Qal active participle, and take רֵעַ as the accusative direct object: “who loves רֵעַ.” The English translations consistently follow the MT. The editors of BHS suggest the revocalization but with some reservation. For discussion of the vocalization, see D. Barthélemy, ed., Preliminary and Interim Report on the Hebrew Old Testament Text Project, 5:230.tn Heb “a woman who is loved by a companion” (אִשָּׁה אֲהֻבַת רֵעַ, ʾishah ʾahuvat reaʿ). The substantival participle אֲהֻבַת (“one who is loved”) is in apposition to אִשָּׁה (“a woman”). The genitive noun רֵעַ (“companion”) functions as the agent of the preceding construct noun: “who is loved by a companion” (אֲהֻבַת רֵעַ). Cf. NAB “a woman beloved of a paramour,” and NRSV “a woman who has a lover.”
127. Hosea 3:1 tn The meaning of the noun רֵעַ (reaʿ) is debated because it has a broad range of meanings: (1) “friend,” (2) “lover,” (3) “companion,” (4) “neighbor,” and (5) “another” (HALOT 1253-55 s.v. II רֵעַ; BDB 945-46 s.v. II רֵעַ). The Hebrew lexicons favor the nuance “lover; paramour” here (HALOT 1255 s.v. 2; BDB 946 s.v. 1). Most scholars adopt the same approach; however, a few suggest that רֵעַ does not refer to another man, but to her husband (Hosea). Both approaches are reflected in English translations. NASB has “a woman who is loved by her husband”; NIV, “though she is loved by another”; NAB, “a woman beloved of a paramour”; KJV, “a woman beloved of her friend”; NJPS, “a woman who, while befriended by a companion”; TEV, “a woman who is committing adultery with a lover”; and CEV, “an unfaithful woman who has a lover.”
128. Hosea 3:1 tn Heb “love a woman who is loved of a lover and is an adulteress.”
129. Hosea 3:1 tn Heb “like the love of the Lord.” The genitive after the construct functions as a subjective genitive.
130. Hosea 3:1 tn Heb “sons of Israel” (so NASB); cf. KJV “children of Israel,” and NAB “people of Israel.”
131. Hosea 3:1 tn Heb “they are lovers of cakes of raisins.” A number of English translations render this literally (e.g., ASV, NAB, NASB, NRSV).
132. Hosea 3:2 tc The LXX reads, “a homer of barley and a measure of wine,” a reading followed by some English translations (e.g., NRSV, NLT).tn Heb “a homer of barley and a lethech of barley.” A homer was about 5 bushels (180 liters) and a lethech about 2.5 bushels (90 liters).
133. Hosea 3:3 tn Heb “and you will not be for” or “you will not come to belong to”; cf. NIV “be intimate with.” This is an uncommon and roundabout way of referring to sexual relations and perhaps refers to moving in with another man. “Another” is supplied from context, since she is clearly to live with Hosea. If it means she should not be intimate with any man, including Hosea, that could also picture the many days without a king mentioned in the next verse.
134. Hosea 3:3 tn Heb “and also I toward you.”
135. Hosea 3:4 tn Heb “sons of Israel” (so NASB); cf. KJV “children of Israel,” and NAB “people of Israel” (likewise in the following verse).
136. Hosea 3:5 tn Heb “David their king”; cf. NCV “the king from David’s family”; TEV “a descendant of David their king”; NLT “David’s descendant, their king.” sn It is not clear whether Hosea was predicting a restoration of Davidic kingship over Israel and Judah (e.g. Jer 17:25; 22:2) or referring to the ultimate Davidic king, namely, the Messiah, who will fulfill the conditions of the Davidic covenant and inaugurate/fulfill the blessings of the Davidic covenant for Israel. The Messiah is frequently pictured as the “new David” because he will fulfill the ideals of the Davidic covenant and be everything that David and his descendants were commissioned to be (e.g., Isa 9:7 [6]; 16:5; Jer 23:5-6; 30:9; 33:15-16; Ezek 34:23-24; 37:24-25).
137. Hosea 3:5 tn Heb “his goodness”; cf. NLT “his good gifts.”
138. Hosea 3:5 tn NAB, NASB, NIV, NCV, and NLT have “in the last days.” But see the note at Gen 49:1.
139. Hosea 4:1 tn Heb “sons of Israel” (so NASB); cf. KJV “children of Israel,” and NAB, NRSV “people of Israel.”
140. Hosea 4:1 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 that will elicit the covenant curses.
141. Hosea 4:1 tn Heb “with the inhabitants of the land” (so KJV); cf. NAB, NASB, NRSV “against the inhabitants of the land.”
142. Hosea 4:1 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.
143. Hosea 4:2 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”).
144. Hosea 4:3 tn Or “languish” (so KJV, NRSV); cf. NIV “waste away.”
145. Hosea 4:3 tn Heb “the beasts of the field” (so NAB, NIV).
146. Hosea 4:4 tn Or “Let no one contend or accuse.”
147. Hosea 4:4 tc The MT reads וְעַמְּךָ כִּמְרִיבֵי כֹהֵן (v^eʿamm^ekha 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 (v^eʿimm^ekha 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 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”; and NIV “for your people are like those who bring charges against a priest”; and (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”; and CEV “My case is against you, the priests!”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.
148. Hosea 4:5 tc The MT reads וְדָמִיתִי אִמֶּךָ (v^edamiti ’immekha, “and I will destroy your mother”), and is followed by most English versions; however, the text should probably be emended to וְדָמִית עַמֶּךָ (v^edamit ’ammekha, “and you have destroyed your own people”). The second person masculine singular form וְדָמִית (v^edamit, “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.tn Or “and I will destroy your mother” (so NASB, NRSV).
149. Hosea 4:6 tn Heb “they have destroyed” or “my people are destroyed” (so KJV, NIV, NRSV).
150. Hosea 4:6 tn Heb “Because you reject knowledge”; cf. NLT “because they don’t know me.”
151. Hosea 4:6 tn Heb “have forgotten”; cf. NAB, NIV “have ignored.”
152. Hosea 4:6 tn Heb “forget” (so KJV, NRSV); cf. NLT “forget to bless.”
153. Hosea 4:7 tc The MT reads אָמִיר (ʾamir, “I will change, exchange”; Hiphil imperfect first person common singular from מוּר, mur, “to change, exchange”). However, an alternate scribal tradition (tiqquneh sopherim, that is, an intentional scribal change when the Masoretes believed that the received consonantal reading was defective) preserves the reading הֵמִירוּ (hemiru, “they have exchanged”; Hiphil perfect third person common plural from מוּר). This alternate scribal tradition is also found in the Targum and reflected in the Syriac Peshitta. Several translations follow the MT; KJV, RSV, and NASB have, “I will change their glory into shame,” and the TEV has, “I will turn your honor into disgrace.” However, others adopt the alternate tradition; the NRSV has, “they changed their glory into shame,” and the NIV, “they exchanged their Glory for something disgraceful.” For discussion in favor of the MT reading, see D. Barthélemy, ed., Preliminary and Interim Report on the Hebrew Old Testament Text Project, 5:232.
154. Hosea 4:9 tn Heb “And it shall be, like people, like priest” (so ASV); cf. NAB “The priests shall fare no better than the people.”
155. Hosea 4:10 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).
156. Hosea 4:11 tn Heb “take away the heart of my people.” The present translation assumes that the first word of v. 12 in the Hebrew text is to be construed with the noun at the end of v. 11 (so also TEV, CEV, NLT).
157. Hosea 4:12 tn Heb “adultery.” The adjective “spiritual” is supplied in the translation to clarify that apostasy is meant here.
158. Hosea 4:13 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.
159. Hosea 4:14 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’”).
160. Hosea 4:15 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”).
161. Hosea 4:16 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.
162. Hosea 4:16 tn The particle עַתָּה (ʿattah) 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).
163. Hosea 4:16 tn Or “How can the Lord feed them like a lamb in a meadow?” The syntax of this line is difficult and has been understood in two ways: (1) a declarative statement as an announcement of judgment (BDB 774 s.v. עַתָּה 1.b): “Now the Lord will feed them like a lamb in the broad field” (cf. KJV, ASV, NCV, NLT) or (2) as a rhetorical question lamenting the uncooperative spirit of Israel: “How can the Lord feed them like a lamb in a meadow?”; cf. NAB, NASB, NIV, NRSV, TEV), designed to produce a negative answer (“He cannot feed them…!”). However, this statement lacks an explicit interrogative marker. Although Hosea occasionally asks a rhetorical question without an explicit interrogative marker (e.g., 10:9; 13:14a), he normally does use a rhetorical particle to introduce rhetorical questions (e.g., 6:4; 8:5; 9:5, 14; 11:8; 13:9-10, 14b). Elsewhere, Hosea uses the introductory temporal adverb עַתָּה (“soon”) to introduce announcements of imminent future judgment (2:12; 4:16; 5:7; 8:8, 13; 10:2) and accusations of sin (5:3; 13:2). Although Israel has been as rebellious as a stubborn heifer, the Lord will indeed gain control of Israel: they will be like lambs (weakened and defeated) when he puts them out to pasture in a broad field (exile).
164. Hosea 4:19 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.
165. Hosea 5:1 tn Heb “O house of Israel” (so NAB, NASB, NRSV); cf. NLT “all of Israel’s leaders.”
166. Hosea 5:1 tn Heb “Use the ear”; cf. ASV “give ear.”
167. Hosea 5:1 tn Heb “O house of the king” (so KJV); cf. NIV “O royal house.”
168. Hosea 5:1 tn Heb “for the judgment is to you”; or “For this accusation is against you” (cf. NIV “This judgment is against you”).
169. Hosea 5:1 sn The noun פַּח (pakh, “trap”) is used (1) literally of a bird-trap, often in similes and metaphors (Amos 3:5; Prov 7:23; Eccl 9:12), and (2) figuratively of (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).
170. Hosea 5:1 tn Heb “you were a trap to Mizpah.”
171. Hosea 5:1 sn The noun רֶשֶׁת (reshet, “net”) is used (1) literally of a net used to catch birds (Prov 1:17) and (2) figuratively to describe 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).
172. Hosea 5:1 tn Heb “and a net spread out over Tabor.”
173. Hosea 5:2 tc The MT reads וְשַׁחֲטָה שֵׂטִים הֶעְמִיקוּ (v^eshakhatah setim heʿmiqu), “and rebels have made deep the slaughter.” The BHS editors propose וְשַׁחַת הַשִּׁטִּים הֶעְמִיקוּ (v^eshakhat hashittim heʿmiqu), “they have made the pit of Shittim [place of idolatry] deep” (cf. NRSV, TEV, NLT; see BDB 1006 s.v. שַׁחֲטָה). 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 as a feminine noun ending of וְשַׁחֲטָה, and (3) revocalization of הַשִּׁטִּים with the two dagesh forte’s. Retaining the reading of the MT is preferable here.tn Heb “and those who revolt have gone deep into slaughter” (similar KJV, NIV); cf. NASB “deep in depravity.”
174. Hosea 5:2 tn Heb “but I am discipline to all of them”; cf. ASV “but I am a rebuker of them all.”
175. Hosea 5:3 tn The phrase “all too well” does not appear in the Hebrew text but is supplied in the translation for clarity and stylistic reasons.
176. Hosea 5:3 tn The phrase “the evil of” does not appear in the Hebrew text here but is implied by the metonymical (cause-effect) use of the term “Israel.” It is supplied in the translation for the sake of clarity. Cf. NCV “what they have done is not hidden from me.”
177. Hosea 5:3 tn Or “Israel has become corrupt”; cf. NCV “has made itself unclean,” and TEV “are unfit to worship me.”
178. Hosea 5:4 tn Heb “a spirit of harlotries”; cf. NIV “a spirit of prostitution,” and TEV “Idolatry has a powerful hold on them.” However, CEV takes this literally: “your constant craving for sex keeps you from knowing me.”
179. Hosea 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 and 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).
180. Hosea 5:5 tn Or “in” (so NAB, NIV, NRSV).
181. Hosea 5:5 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).
182. Hosea 5:6 sn The terms flocks and herds are used figuratively for animal sacrifices (metonymy of association). Hosea describes the futility of seeking God’s favor with mere ritual sacrifice without the prerequisite moral obedience (e.g., 1 Sam 15:24; Pss 50:6-8; 51:17-18; Isa 1:12; Mic 6:6-8).
183. Hosea 5:6 tn Heb “they go out to seek the Lord”; cf. NCV “to worship the Lord,” NLT “to offer sacrifices to the Lord.”
184. Hosea 5:6 tn Heb “the Lord”; the phrase “the favor of” does not appear in Hebrew here but is supplied for the sake of clarity. It is implied by the metonymical (cause-effect) reference to the Lord, the source of favor and forgiveness.
185. Hosea 5:7 tn Heb “dealt treacherously against” (so KJV, NASB); cf. NRSV “dealt faithlessly,” NLT “betrayed the honor of.”
186. Hosea 5:7 tn The particle עַתָּה (ʿattah) 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).
187. Hosea 5:8 sn See the note on the place name Beth Aven in 4:15.
188. Hosea 5:8 tc The MT reads the anomalous אַחֲרֶיךָ בִּנְיָמִין (ʾakharekha binyamin, “behind you, O Benjamin”), a reading followed by many English versions. The LXX reads ἐξέστη (exestē) 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 second 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.
189. Hosea 5:9 tn Heb “day of rebuke” (so KJV, NASB); cf. NCV, NRSV, TEV, NLT “day of punishment.”
190. Hosea 5:9 tn The verb הוֹדַעְתִּי (hodaʿti, Hiphil perfect first person common singular from יָדַע, yadaʿ; 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.
191. Hosea 5:9 tn The substantival use of the Niphal participle נֶאֱמָנָה (neʾemanah, “that which is sure”) refers to an event that will occur in the future (BDB 52 s.v. אָמַן 2).
192. Hosea 5:10 tn Heb “like water” (so KJV, NAB, NRSV); cf. NLT “like a waterfall.” The term מַיִם (mayim, “water”) often refers to literal floodwater (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).
193. Hosea 5:11 tn The verb עָשַׁק (ʿashaq, “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 (ʿashuq, “oppressed”) and רְצוּץ (r^etsuts, “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.
194. Hosea 5:11 sn The term רְצוּץ (r^etsuts, “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.
195. Hosea 5:11 tn Heb “crushed of judgment” (רְצוּץ מִשְׁפָּט, r^etsuts 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).
196. Hosea 5:11 tn The meaning of the Hebrew term translated “worthless idols” is uncertain; cf. KJV “the commandment,” NASB “man’s command,” NAB “filth,” and NRSV “vanity.”
197. Hosea 5:12 tn The noun רָקָב (raqav, “rottenness, decay”) refers to wood rot caused by the ravages of worms (BDB 955 s.v. רָקָב); cf. NLT “dry rot.” The related noun רִקָּבוֹן (riqqavon) refers to “rotten wood” (Job 41:27).
198. Hosea 5:13 tn Hosea employs three preterites (vayyiqtol forms) in verse 13a-b to describe a past-time situation.
199. Hosea 5:13 tn Heb “went to” (so NAB, NRSV, TEV); cf. CEV “asked help from.”
200. Hosea 5:13 tn Heb “sent to” (so KJV, NIV, NRSV).
201. Hosea 5:13 tc The MT reads מֶלֶךְ יָרֵב (melekh yarev, “a contentious king”). This is translated as a proper name (“king Jareb”) by KJV, ASV, and 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.
202. Hosea 5:13 tn Heb “your wound will not depart from you.”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.
203. Hosea 5:15 tn The verb יֶאְשְׁמוּ (yeʾsh^emu, Qal imperfect third person masculine plural from אָשַׁם, ʾasham, “to be guilty”) means “to bear their punishment” (Ps 34:22, 23 HT [34:21, 22 ET]; Prov 30:10; Isa 24:6; Jer 2:3; Hos 5:15; 10:2; 14:1; Zech 11:5; Ezek 6:6; BDB 79 s.v. אָשַׁם 3). Many English versions translate this as “admit their guilt” (NIV, NLT) or “acknowledge their guilt” (NASB, NRSV), but cf. NAB “pay for their guilt,” and TEV “have suffered enough for their sins.”
204. Hosea 5:15 tn Heb “seek my face” (so KJV, NASB, NIV, NRSV); cf. NAB “seek my presence.”
205. Hosea 6:1 tn “has struck”; cf. NRSV “struck down.”
206. Hosea 6:2 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).
207. Hosea 6:2 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).
208. Hosea 6:2 tn Heb “on the third day” (so NASB, NIV, NRSV), which parallels “after two days” and means “in a little while.” The “2-3” sequence is an example of graded numerical parallelism (Prov 30:15-16, 18-19, 21-23, 24-28, 29-31). This expresses the unrepentant overconfidence of Israel that the Lord’s discipline of Israel would be relatively short and that he would restore them quickly.
209. Hosea 6:3 tn Lexical and syntactical questions create three possibilities for understanding this verb. The verb form וְנֵדְעָה (v^ened^eʿah) is a vav plus first plural cohortative either from יָדַע (yadaʿ, “to know”) or דָּעָה (daʿah, “to seek”). If from יָדַע (yadaʿ), it could be finishing v. 2: “so that we may live before him and know him.” The object (“him”) is understood from the previous clause, or perhaps the object may be added to the verb by emending it to וְנֵדָעֵהוּ (v^enedaʿehu). Most translations treat it as beginning v. 3 and from יָדַע (yadaʿ), either “Let us know” (e.g. NASB, ESV, NKJV, NRSV) or “Let us acknowledge” (e.g. NIV). Several dictionaries (HALOT 228, NIDOTTE 959, and Concise DCH 81) treat it as from דָּעָה (daʿah). The idea of seeking or requesting fits well with the following verb, רָדַף (radaf, “to pursue”).
210. Hosea 6:3 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); and “they slander me when I pursue [רָדַף] good” (Ps 38:21).
211. Hosea 6:4 tn The vav prefixed to וְחַסְדְּכֶם (v^ekhasd^ekhem, “your faithfulness”) functions in an explanatory sense (“For”).
212. Hosea 6:4 tn Heb “your faithfulness [so NCV; NASB “your loyalty”; cf. NIV, NRSV, NLT “your love”] is like a morning cloud” (וְחַסְדְּכֶם כַּעֲנַן־בֹּקֶר, v^ekhasd^ekhem kaʿanan boqer).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.
213. Hosea 6:4 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).
214. Hosea 6:5 tn The two suffix-conjugation verbs חָצַבְתִּי (khatsavti, Qal perfect first person common singular from חָצַב, khatsav, “to cut into pieces”) and הֲרַגְתִּים (haragtim, Qal perfect first person common singular + third person masculine plural suffix from הָרַג, harag, “to kill”) are used in reference to future-time events. These are examples of the so-called “prophetic perfect,” which emphasizes the certainty of the future event (e.g., Num 24:17; Josh 10:19; Isa 8:23 HT [9:1 ET]; 9:1 HT [9:2 ET]). For this function of the perfect, see IBHS 480-81 §30.1d. Most English versions, however, render these as past tenses.
215. Hosea 6:5 tn Heb “by the prophets” (so KJV, NRSV). The prophets are pictured as the executioners of Israel and Judah because they announced their imminent destruction. The prophetic word was endowed with the power of fulfillment.
216. Hosea 6:5 tn Heb “them.” The shift from the second person masculine singular referents (“your” and “you”) in 6:4-5 to the third person masculine plural referent (“them”) is an example of enallage, a poetic device used for emphasis.
217. Hosea 6:5 tn Heb “with the words of my mouth” (so NIV); cf. TEV “with my message of judgment and destruction.”
218. Hosea 6:5 tn The disjunctive vav prefixed to the noun (וּמִשְׁפָּטֶיךָ, umishpatekha) has an explanatory function.
219. Hosea 6:5 tc The MT reads וּמִשְׁפָּטֶיךָ אוֹר יֵצֵא (umishpatekha ʾor yetseʾ, “and your judgments [are] a light [that] goes forth”), which is enigmatic and syntactically awkward (cf. KJV, NASB). The LXX reads καὶ τὸ κρίμα μου ὡς φώς (kai to krima mou hōs phōs, “my judgment goes forth like light”), which reflects וּמִשְׁפָּטִי כָאוֹר יֵצֵא (umishpati khaʾor yetseʾ, “my judgment goes forth like the light”) and posits only a simple misdivision of words. This is reflected in the Syriac Peshitta and Aramaic Targum and is followed by the present translation (so also NCV, NRSV). See D. Barthélemy, ed., Preliminary and Interim Report on the Hebrew Old Testament Text Project, 5:238.
220. Hosea 6:5 tn The noun אוֹר (ʾor, “light”) is used here in reference to the morning light or dawn (e.g., Judg 16:2; 19:26; 1 Sam 14:36; 25:34, 36; 2 Sam 17:22; 23:4; 2 Kgs 7:9; Neh 8:3; Job 24:14; Prov 4:18; Mic 2:1; cf. CEV, NLT) rather than lightning (cf. NIV). This continues the early morning imagery used throughout 6:2-5.sn In 6:3 unrepentant Israel uttered an overconfident boast that the Lord would rescue the nation from calamity as certainly as the “light of the dawn” (שַׁחַר, shakhar) “comes forth” (יֵצֵא, yetseʾ) every morning. Playing upon the early morning imagery, the Lord responded in 6:4 that Israel’s prerequisite repentance was as fleeting as the early morning dew. Now in 6:5, the Lord announces that he will indeed appear as certainly as the morning; however, it will not be to rescue but to punish Israel: punishment will “come forth” (יֵצֵא) like the “light of the dawn” (אוֹר).
221. Hosea 6:6 tn The phrase “I delight” does not appear in the Hebrew text a second time in this verse but is implied from the parallelism in the preceding line.
222. Hosea 6:6 sn Contrary to popular misunderstanding, Hosea does not reject animal sacrifice or cultic ritual to advocate instead for obedience only. Rather, God does not delight in ritual sacrifice without the accompanying prerequisite moral obedience (1 Sam 15:22; Pss 40:6-8; 51:16-17; Prov 21:3; Isa 1:11-17; Jer 7:21-23; Hos 6:6; Mic 6:6-8). However, if prerequisite moral obedience is present, he delights in sacrificial worship as an outward expression (Ps 51:19). Presented by a repentant obedient worshiper, whole burnt offerings were “an aroma pleasing” to the Lord (Lev 1:9, 13).
223. Hosea 6:7 tn Or “Like Adam”; or “Like [sinful] men.” The MT reads כְּאָדָם (k^eʾadam, “like Adam” or “as [sinful] men”); however, the editors of BHS suggest this reflects an orthographic confusion of בְּאָדָם (b^eʾadam, “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 (ʾadam) has been taken in several different ways: (1) proper name: “like Adam” (כְּאָדָם), (2) collective singular: “like [sinful] men” (כְּאָדָם), and (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”; and KJV “like men.”
224. Hosea 6:7 tn The verb עָבַר (ʿavar) 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.”
225. Hosea 6:7 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: 1) to introduce expressions of astonishment, 2) when a scene is vividly visualized in the writer’s imagination (see BDB 1027 s.v. 1.a.β), or 3) somewhat similarly to the deictic particle הִנֵּה (hinneh, “Behold!”): “See [שָׁם] how the evildoers lie fallen!” (Ps 36:13 HT [36:12 ET]); “Listen! The cry on the day of the Lord will be bitter! See [שָׁם]! The shouting of the warrior!” (Zeph 1:14); “They saw [רָאוּ, raʾu] her and were astonished…See [שָׁם] how trembling seized them!” (Ps 48:7). In some cases, it introduces emphatic statements in a manner similar to הִנֵּה (“Behold!”): “Come and see [לְכוּ וּרְאוּ, l^ekhu ur^eʾu] what God has done…Behold [שָׁם], let us rejoice in him!” (Ps 66:5); and “See/Behold [שָׁם]! I will make a horn grow for David” (Ps 132:17). The present translation’s use of “Oh how!” in Hos 6:7 is less visual than the Hebrew idiom שָׁם (“See! See how!”), but it more closely approximates the parallel English idiom of astonishment.
226. Hosea 6:7 tn The verb בָּגַד (bagad, “to act treacherously”) is often used in reference to faithlessness in covenant relationships (BDB 93 s.v. בָּגַד).
227. Hosea 6:8 tn The participle phrase פֹּעֲלֵי אָוֶן (poʿale ʾaven, “workers of wickedness”) emphasizes continual (uninterrupted) or 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 working evil; the people are producers of evil!
228. Hosea 6:8 tn Heb “it is foot-tracked with blood”; cf. NAB “tracked with (+ “footprints of” in NLT) blood.”
229. Hosea 6:10 tn “with other gods” added for clarity.
230. Hosea 6:11 tn Heb “a harvest is appointed for you also, O Judah” (similarly ASV, NAB, NASB, NIV, NRSV).
231. Hosea 6:11 tc In the verse divisions of the MT (Leningrad Codex and Aleppo Codex), this is the last line of 6:11. However, the BHK and BHS editors suggest that it belongs with the beginning of 7:1. The ancient versions (Greek, Syriac, Latin) all reflect textual traditions that connect it with 6:11. The English versions are divided: some connect it with 6:11 (KJV, NASB, NLT), while others connect it with 7:1 (RSV, NAB, NIV, NRSV, NJPS). The parallelism between this line and 7:1a favors connecting it with 7:1.
232. Hosea 7:2 tn Heb “and they do not say in their heart”; cf. TEV “It never enters their heads.”
233. Hosea 7:2 tn Heb “they [the sinful deeds] are before my face” (so KJV, NASB, NRSV); cf. NCV “they are right in front of me.”
234. Hosea 7:4 tc The MT reads מְנָאֲפִים (m^enaʾafim, “adulterers”; Piel participle masculine plural from נָאַף, naʾaf, “to commit adultery”), which does not seem to fit the context. The original reading was probably אוֹפִים (ʾofim, “bakers”; Qal participle masculine plural from אָפַה, ʾafah, “to bake”), which harmonizes well with the baker/oven/fire motif in 7:4-7. The textual deviation was caused by: (1) confusion of נ (nun) and ו (vav), (2) metathesis of נ/ו (nun/vav) and א (alef), and (3) dittography of מ (mem) from the preceding word. Original כֻּלָּם אוֹפִים (kullam ʾofim, “all of them are bakers”) was confused for כֻּלָּם מְנָאֲפִים (“all of them are adulterers”). In spite of this most English versions follow the reading of the MT here.
235. Hosea 7:4 tc The MT preserves the enigmatic כְּמוֹ תַנּוּר בֹּעֵרָה מֵ (k^emo tannur boʿerah me, “Like a burning oven, from…?”). The adjectival participle בֹּעֵרָה (“burning”) is feminine while the noun תַנּוּר (tannur, “oven”) that it modifies is masculine. The BHS editors solve this problem by simply redividing the words: כְּמוֹ תַנּוּר בֹּעֵר הֵם (k^emo tannur boʿer hem, “they are like a burning oven”). This solution is followed by many English versions (e.g., NCV, NRSV, NLT).
236. Hosea 7:5 tn Heb “the day of” (so KJV, NAB, NASB, NRSV); cf. NIV “On the day of the festival of our king,” NLT “On royal holidays.”
237. Hosea 7:5 tc The MT preserves the awkward first person common plural suffix reading מַלְכֵּנוּ (malakenu, “our king”). The BHS editors suggest reading the third person masculine plural suffix מַלְכָּם (malkam, “their king”; so CEV), as reflected in the Aramaic Targum.
238. Hosea 7:5 tc The MT vocalizes the consonants החלו as הֶחֱלוּ a Hiphil perfect third person common plural from I חָלָה (“to become sick”). However, this is syntactically awkward. The BHS editors suggest revocalizing it as Hiphil infinitive construct + third person masculine singular suffix from חָלַל (khalal, “to begin”) or Hiphil perfect third person common plural from חָלַל. For a discussion of this textual problem, see D. Barthélemy, ed., Preliminary and Interim Report on the Hebrew Old Testament Text Project, 5:240.tn Heb “when their king began [to reign].”
239. Hosea 7:5 tn Heb “he joined hands”; cf. NCV “make agreements.”
240. Hosea 7:8 tn The words “like flour” are not in the Hebrew text but are implied by the imagery.
241. Hosea 7:8 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.”
242. Hosea 7:9 tn Heb “foreigners consume his strength”; cf. NRSV “devour (NIV “sap”) his strength.”
243. Hosea 7:13 tn Heb “redeem” (so NAB, NASB, NIV, NRSV, NLT); cf. NCV, TEV “save,” CEV “I would have rescued them.”
244. Hosea 7:14 tn Heb “they do not cry out to me in their heart”; cf. NLT “with sincere hearts.”
245. Hosea 7:14 tc The MT reads יִתְגּוֹרָרוּ (yitgoraru), which is either (1) Hitpolel imperfect third 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 third 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 third 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.”
246. Hosea 7:15 tn Heb “their arms” (so NAB, NRSV).
247. Hosea 7:16 tc The MT reads the enigmatic יָשׁוּבוּ לֹא עָל (yashuvu loʾ ʿal), which is taken variously: “they turn, but not upward” (NASB); “they do not turn to the Most High” (NIV); and “they return, but not to the most High” (KJV). The BHS editors suggest יָשׁוּבוּ לַבַּעַל (yashuvu labbaʿal, “they turn to Baal”; so RSV) or יָשׁוּבוּ לַבְּלִיַּעַל (yashuvu labb^eliyyaʿal, “they turn to Belial”), which is reflected by the LXX.
248. Hosea 7:16 tn Heb “because their tongue.” The term “tongue” is used figuratively as a metonymy of cause (tongue) for effect (prayers to Baal).
249. Hosea 7:16 tn Heb “this [will] be for scorn in the land of Egypt”; cf. NIV “they will be ridiculed (NAB “shall be mocked”) in the land of Egypt.”