Hosea 2:2
Konteks2:2 Plead earnestly 1 with your 2 mother
(for 3 she is not my wife, and I am not her husband),
so that 4 she might put an end to her adulterous lifestyle, 5
and turn away from her sexually immoral behavior. 6
Hosea 5:10
Konteks5:10 The princes of Judah are like those who move boundary markers.
I will pour out my rage on them like a torrential flood! 7
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 8 your faithfulness is as fleeting as the morning mist; 9
it disappears as quickly as dawn’s dew! 10
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 10:9
Konteks10:9 O Israel, you have sinned since the time 11 of Gibeah,
and there you have remained.
Did not war overtake the evildoers in Gibeah?
Hosea 10:13
Konteks10:13 But you have plowed wickedness;
you have reaped injustice;
you have eaten the fruit of deception.
Because you have depended on your chariots; 12
you have relied 13 on your many warriors.
Hosea 11:12
Konteks11:12 (12:1) 14 Ephraim has surrounded me with lies;
the house of Israel has surrounded me 15 with deceit.
But Judah still roams about with 16 God;
he remains faithful to the Holy One.
Hosea 14:4
Konteks14:4 “I will heal their waywardness 17
and love them freely, 18
for my anger will turn 19 away from them.
[2:2] 1 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”; CEV “Accuse! Accuse your mother!”
[2:2] 2 sn The suffix on the noun אִמְּכֶם (’immékhem, “your mother”) is a plural form (2nd person masculine). The children of Gomer represent the “children” (i.e., people) of Israel; Gomer represents the nation as a whole.
[2:2] 3 tn The particle כִּי (ki) introduces a parenthetical explanatory clause (however, cf. NCV “because”).
[2:2] sn The reason that Hosea (representing the
[2:2] 4 tn The dependent volitive sequence of imperative followed by vav + jussive (רִיבוּ, rivu followed by וְתָסֵר, vétaser) creates a purpose clause: “so that she might turn away from” (= “put an end to”); cf. NRSV “that she put away”; 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.
[2:2] 5 tn Heb “put away her adulteries from her face.” The plural noun זְנוּנֶיהָ (zénuneha, “adulteries”) is an example of the plural of repeated (or habitual) action: she has had multiple adulterous affairs.
[2:2] 6 tn Heb “[put away] her immoral behavior from between her breasts.” Cf. KJV “her adulteries”; NIV “the unfaithfulness.”
[5:10] 7 tn Heb “like water” (so KJV, NAB, NRSV); NLT “like a waterfall.” The term מַיִם (mayim, “water”) often refers to literal flood waters (Gen 7:7, 10; 8:3, 7-9; Isa 54:9) and figuratively describes the
[6:4] 8 tn The vav prefixed to וְחַסְדְּכֶם (vÿkhasdÿkhem, “your faithfulness”) functions in an explanatory sense (“For”).
[6:4] 9 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] 10 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).
[10:9] 11 tn Heb “days” (so KJV, NAB, NIV, NRSV).
[10:13] 12 tc The MT (followed by KJV, NASB) reads the enigmatic בְּדַרְכְּךָ (bÿdarkÿkha, “in your own way”) which does not seem to fit the context or the parallelism with בְּרֹב גִּבּוֹרֶיךָ (bÿrov gibborekha, “in your multitude of warriors”). The BHS editors suggest the original reading was בְרִכְבְּךָ (vÿrikhbÿkha, “in your chariots”), a reading followed by NAB, TEV. If this is correct, the textual corruption was caused by orthographic confusion between רֶכֶב (rekhev, “chariot”) and דֶּרֶכ (derekh, “way”).
[10:13] 13 tn The phrase “you have relied” does not appear in the Hebrew text, but is implied by the parallelism in the preceding line.
[11:12] 14 sn Beginning with 11:12, the verse numbers through 12:14 in the English Bible differ by one from the verse numbers in the Hebrew text (BHS), with 11:12 ET = 12:1 HT, 12:1 ET = 12:2 HT, etc., through 12:14 ET = 12:15 HT. From 13:1 to 13:16 the verse numbers in the English Bible and the Hebrew Bible are again the same.
[11:12] 15 tn The phrase “has surrounded me” is not repeated in the Hebrew text here, but is implied by the parallelism in the preceding line. It is supplied in the translation for stylistic reasons, smoothness, and readability.
[11:12] 16 tn The verb רוּד (rud, “to roam about freely”) is used in a concrete sense to refer to someone wandering restlessly and roaming back and forth (BDB 923 s.v. רוּד; Judg 11:37). Here, it is used figuratively, possibly with positive connotations, as indicated by the preposition עִם (’im, “with”), to indicate accompaniment: “but Judah still goes about with God” (HALOT 1194 s.v. רוד). Some English versions render it positively: “Judah still walks with God” (RSV, NRSV); “Judah is restive under God” (REB); “but Judah stands firm with God” (NJPS); “but Judah yet ruleth with God” (KJV, ASV). Other English versions adopt the negative connotation “to wander restlessly” and nuance עִם in an adversative sense (“against”): “Judah is still rebellious against God” (NAB), “Judah is unruly against God” (NIV), and “the people of Judah are still rebelling against me” (TEV).
[14:4] 17 sn The noun מְשׁוּבָתָה (mÿshuvatah, “waywardness”; cf. KJV “backsliding”) is from the same root as שׁוּבָה (shuvah, “return!”) in 14:1[2]. This repetition of שׁוּב (shuv) creates a wordplay which emphasizes reciprocity: if Israel will return (שׁוּבָה, shuvah) to the
[14:4] 18 tn The noun נְדָבָה (nÿdavah, “voluntariness; free-will offering”) is an adverbial accusative of manner: “freely, voluntarily” (BDB 621 s.v. נְדָבָה 1). Cf. CEV “without limit”; TEV “with all my heart”; NLT “my love will know no bounds.”
[14:4] 19 sn The verb שָׁב, shav, “will turn” (Qal perfect 3rd person masculine singular from שׁוּב, shuv, “to turn”) continues the wordplay on שׁוּב in 14:1-4[2-5]. If Israel will “return” (שׁוּב) to the