Hosea 2:9

2:9 Therefore, I will take back ¹  my grain during the harvest time ² 

and my new wine when it ripens; ³ 

I will take away my wool and my flax

which I had provided ⁴  in order to clothe her. ⁵ 

Hosea 2:13

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

when she burned incense to the Baal idols; ⁶ 

she adorned herself with earrings and jewelry,

and went after her lovers,

but ⁷  she forgot me!” ⁸  says the Lord.

Hosea 2:18

New Covenant Relationship with Repentant Israel

2:18 “At that time ⁹  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 ¹⁰  the warrior’s bow and sword

– that is, every weapon of warfare ¹¹  – from the land,

and I will allow them to live securely.” ¹² 

Hosea 2:23

2:23 Then I will plant her as my own ¹³  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 ¹⁴  will say, ‘You are ¹⁵  my God!’”

[2:9]  ¹ 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]  ² tn Heb “in its time” (so NAB, NRSV).

[2:9]  ³ tn Heb “in its season” (so NAB, NASB, NRSV).

[2:9]  ⁴ 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]  ⁵ 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.

[2:13]  ⁶ tn Heb “the days of the Baals, to whom she burned incense.” The word “festival” is supplied to clarify the referent of “days,” and the word “idols” is supplied in light of the plural “Baals” (cf. NLT “her images of Baal”).

[2:13]  ⁷ tn The vav prefixed to a nonverb (וְאֹתִי, vé’oti) introduces a disjunctive contrastive clause, which is rhetorically powerful.

[2:13]  ⁸ tn The accusative direct object pronoun וְאֹתִי (vé’oti, “me”) is emphatic in the word order of this clause (cf. NIV “but me she forgot”), emphasizing the heinous inappropriateness of Israel’s departure from the Lord.

[2:18]  ⁹ tn Heb “And in that day” (so KJV, ASV).

[2:18]  ¹⁰ tn Heb “I will break”; NAB “I will destroy”; NCV “I will smash”; NLT “I will remove.”

[2:18]  ¹¹ 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]  ¹² tn Heb “and I will cause them to lie down in safety.” The causative nuance (“will make them”) is retained in several English versions (e.g., KJV, ASV, NASB, NRSV).

[2:23]  ¹³ tn Heb “for myself.”

[2:23]  ¹⁴ 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]  ¹⁵ 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).