Hosea 1:7

1:7 But I will have pity on the nation ¹  of Judah. ²  I will deliver them by the Lord their God; I will not deliver them by the warrior’s bow, by sword, by military victory, ³  by chariot horses, or by chariots.” ⁴ 

Hosea 2:16

2:16 “At that time,” ⁵  declares the Lord,

“you will call, ⁶  ‘My husband’; ⁷ 

you will never again call me, ⁸  ‘My master.’ ⁹ 

Hosea 2:21

Agricultural Fertility Restored to the Repentant Nation

2:21 “At that time, ¹⁰  I will willingly respond,” ¹¹  declares the Lord.

“I will respond to the sky,

and the sky ¹²  will respond to the ground;

Hosea 5:4

5:4 Their wicked deeds do not allow them to return to their God;

because a spirit of idolatry ¹³  controls their heart, ¹⁴ 

and they do not acknowledge the Lord.

Hosea 6:3

6:3 So let us acknowledge him! ¹⁵ 

Let us seek ¹⁶  to acknowledge ¹⁷  the Lord!

He will come to our rescue as certainly as the appearance of the dawn,

as certainly as the winter rain comes,

as certainly as the spring rain that waters the land.”

Hosea 7:10

7:10 The arrogance of Israel testifies against him,

yet they refuse to return to the Lord their God!

In spite of all this they refuse to seek him!

Hosea 8:1

God Will Raise Up the Assyrians to Attack Israel

8:1 Sound the alarm! ¹⁸ 

An eagle ¹⁹  looms over the temple of the Lord!

For they have broken their covenant with me, ²⁰ 

and have rebelled against my law.

Hosea 10:3

The Lord Will Punish Israel by Removing Its Kings

10:3 Very soon they will say, “We have no king

since we did not fear the Lord.

But what can a king do for us anyway?”

Hosea 14:2

14:2 Return to the Lord and repent! ²¹ 

Say to him: “Completely ²²  forgive our iniquity;

accept ²³  our penitential prayer, ²⁴ 

that we may offer the praise of our lips as sacrificial bulls. ²⁵ 

[1:7]  ¹ tn Heb “house”; cf. NCV, TEV, NLT “the people of Judah.”

[1:7]  ² 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 (vé’et-bet yéhudah ’arakhem, “but upon the house of Judah I will show pity”).

[1:7]  ³ tn Heb “by war” (so NAB, NRSV, TEV); KJV, NASB, NIV “battle.”

[1:7]  ⁴ sn These military weapons are examples of the metonymy of adjunct (the specific weapons named) for subject (warfare).

[2:16]  ⁵ tn Heb “And in that day”; NLT “In that coming day.”

[2:16]  ⁶ tc The MT reads תִּקְרְאִי (tiqrÿ’i, “you will call”; Qal imperfect 2nd person feminine singular). The versions (LXX, Syriac, Vulgate) all reflect an alternate Vorlage of תִּקְרָא לִי (tiqra’ li, “she will call me”; Qal imperfect 3rd person feminine singular followed by preposition לְ, lamed, + 1st person common singular pronominal suffix). This textual variant undoubtedly arose under the influence of לִי תִּקְרְאִי (tiqrÿ’i 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 3rd person (“she”, so NAB, NCV, TEV).

[2:16]  ⁷ tn There are wordplays on the terms אִישׁ (’ish) and בַּעַל (ba’al) here. The term אִישִׁי (’ishi, “my man, husband”) is a title of affection (Gen 2:23; 3:6, 16) as the counterpart to אִשָּׁה (’ishah, “woman, wife”). The term בַּעְלִי (ba’li, “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.

[2:16]  ⁸ tc The MT reads תִקְרְאִי לִי (tiqrÿ’i li, “you will call me”; Qal imperfect 2nd person feminine singular followed by preposition לְ, lamed, + 1st person common singular pronominal suffix). The versions (LXX, Syriac, Vulgate) all reflect an alternate Vorlage of תִקְרְא לִי (tiqrÿ’ li, “she will call me”; Qal imperfect 3rd person feminine singular followed by preposition לְ + 1st person common singular pronominal suffix). This textual variant is related to the preceding textual issue (see preceding tc note).

[2:16]  ⁹ sn There is a wordplay on the terms בַּעְלִי (ba’li, “my master”) and הַבְּעָלִים (habbé’alim, “the Baals”) which are derived from the root בַּעַל (ba’al, “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 (’ish, “husband; man”). Due to its similarity in sound to 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.

[2:21]  ¹⁰ tn Heb “And in that day”; NAB, NRSV “On that day.”

[2:21]  ¹¹ tn The verb עָנָה, (’anah) which is used throughout 2:23-24, is related to the root I עָנָה (’anah), “to answer, listen attentively, react willingly” (BDB 772 s.v. 1.b; HALOT 852 s.v. ענה 3.b).

[2:21]  ¹² 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”).

[5:4]  ¹³ 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]  ¹⁴ tn Heb “is in their heart” (so NIV); NASB, NRSV “is within them.”

[6:3]  ¹⁵ tn The object (“him”) is omitted in the Hebrew text, but supplied in the translation for clarity.

[6:3]  ¹⁶ tn Heb “let us pursue in order to know.” The Hebrew term רָדַף (radaf, “to pursue”) is used figuratively: “to aim to secure” (BDB 923 s.v. רָדַף 2). It describes the pursuit of a moral goal: “Do not pervert justice…nor accept a bribe…pursue [רָדַף] justice” (Deut 16:20); “those who pursue [רָדַף] righteousness and who seek [בָּקַשׁ, baqash] the Lord” (Isa 51:1); “He who pursues [רָדַף] righteousness and love finds life, prosperity, and honor” (Prov 21:20); “Seek [בָּקַשׁ] peace and pursue [רָדַף] it” (Ps 34:15); “they slander me when I pursue [רָדַף] good” (Ps 38:21).

[6:3]  ¹⁷ tn The Hebrew infinitive construct with לְ (lamed) denotes purpose: “to know” (לָדַעַת, lada’at).

[8:1]  ¹⁸ tn Heb “A horn unto your gums!”; NAB “A trumpet to your lips!”

[8:1]  ¹⁹ tn Or perhaps “A vulture.” Some identify the species indicated by the Hebrew term נֶשֶׁר (nesher) as the griffon vulture (cf. NEB, NRSV).

[8:1]  ²⁰ tn Heb “my covenant” (so NAB, NIV, NRSV); TEV “the covenant I made with them.”

[14:2]  ²¹ tn Heb “Take words with you and return to the Lord” (so NASB, NIV, NRSV).

[14:2]  ²² tn The word order כָּל־תִּשָּׂא עָוֹן (kol-tisa’ ’avon) is syntactically awkward. The BHS editors suggest rearranging the word order: תִּשָּׂא כָּל־עוֹן (“Forgive all [our] iniquity!”). However, Gesenius suggests that כָּל (“all”) does not function as the construct in the genitive phrase כָּל־עוֹן (“all [our] iniquity”); it functions adverbially modifying the verb תִּשָּׂא (“Completely forgive!”; see GKC 415 §128.e).

[14:2]  ²³ sn The repetition of the root לָקַח (laqakh) creates a striking wordplay in 14:2. If Israel will bring (לָקַח) its confession to God, he will accept (לָקַח) repentant Israel and completely forgive its sin.

[14:2]  ²⁴ tn Heb “and accept [our] speech.” The word טוֹב (tov) is often confused with the common homonymic root I טוֹב (tov, “good”; BDB 373 s.v. I טוֹב). However, this is probably IV טוֹב (tov, “word, speech”; HALOT 372 s.v. IV טוֹב), a hapax legomenon that is related to the verb טבב (“to speak”; HALOT 367 s.v. טבב) and the noun טִבָּה (tibbah, “rumor”; HALOT 367 s.v. טִבָּה). The term טוֹב (“word; speech”) refers to the repentant prayer mentioned in 14:1-3. Most translations relate it to I טוֹב and treat it as (1) accusative direct object: “accept that which is good” (RSV, NJPS), “Accept our good sacrifices” (CEV), or (2) adverbial accusative of manner: “receive [us] graciously” (KJV, NASB, NIV). Note TEV, however, which follows the suggestion made here: “accept our prayer.”

[14:2]  ²⁵ tc The MT reads פָרִים (farim, “bulls”), but the LXX reflects פְּרִי (pÿri, “fruit”), a reading followed by NASB, NIV, NRSV: “that we may offer the fruit of [our] lips [as sacrifices to you].” Although the Greek expression in Heb 13:15 (καρπὸν χειλέων, karpon xeilewn, “the fruit of lips”) reflects this LXX phrase, the MT makes good sense as it stands; NT usage of the LXX should not be considered decisive in resolving OT textual problems. The noun פָרִים (parim, “bulls”) functions as an adverbial accusative of state.