Keluaran 34:15-16

34:15 Be careful ¹  not to make a covenant with the inhabitants of the land, for when ²  they prostitute themselves ³  to their gods and sacrifice to their gods, and someone invites you, ⁴  you will eat from his sacrifice; 34:16 and you then take ⁵  his daughters for your sons, and when his daughters prostitute themselves to their gods, they will make your sons prostitute themselves to their gods as well.

Mazmur 73:27

73:27 Yes, ⁶  look! Those far from you ⁷  die;

you destroy everyone who is unfaithful to you. ⁸ 

Mazmur 106:39

106:39 They were defiled by their deeds,

and unfaithful in their actions. ⁹ 

Hosea 2:2

Idolatrous Israel Will Be Punished Like a Prostitute

2:2 Plead earnestly ¹⁰  with your ¹¹  mother

(for ¹²  she is not my wife, and I am not her husband),

so that ¹³  she might put an end to her adulterous lifestyle, ¹⁴ 

and turn away from her sexually immoral behavior. ¹⁵ 

Yakobus 4:4

4:4 Adulterers, do you not know that friendship with the world means hostility toward God? ¹⁶  So whoever decides to be the world’s friend makes himself God’s enemy.

¹ tn The sentence begins simply “lest you make a covenant”; it is undoubtedly a continuation of the imperative introduced earlier, and so that is supplied here.

² tn The verb is a perfect with a vav consecutive. In the literal form of the sentence, this clause tells what might happen if the people made a covenant with the inhabitants of the land: “Take heed…lest you make a covenant…and then they prostitute themselves…and sacrifice…and invite…and you eat.” The sequence lays out an entire scenario.

³ tn The verb זָנָה (zanah) means “to play the prostitute; to commit whoredom; to be a harlot” or something similar. It is used here and elsewhere in the Bible for departing from pure religion and engaging in pagan religion. The use of the word in this figurative sense is fitting, because the relationship between God and his people is pictured as a marriage, and to be unfaithful to it was a sin. This is also why God is described as a “jealous” or “impassioned” God. The figure may not be merely a metaphorical use, but perhaps a metonymy, since there actually was sexual immorality at the Canaanite altars and poles.

⁴ tn There is no subject for the verb. It could be rendered “and one invites you,” or it could be made a passive.

⁵ tn In the construction this verb would follow as a possible outcome of the last event, and so remain in the verbal sequence. If the people participate in the festivals of the land, then they will intermarry, and that could lead to further involvement with idolatry.

⁶ tn Or “for.”

⁷ sn The following line defines the phrase far from you in a spiritual sense. Those “far” from God are those who are unfaithful and disloyal to him.

⁸ tn Heb “everyone who commits adultery from you.”

⁹ tn Heb “and they committed adultery in their actions.” This means that they were unfaithful to the Lord (see Ps 73:27).

¹⁰ 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!”

¹¹ 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.

¹² 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.

¹³ 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.

¹⁴ 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.

¹⁵ tn Heb “[put away] her immoral behavior from between her breasts.” Cf. KJV “her adulteries”; NIV “the unfaithfulness.”

¹⁶ tn Grk “is hostility toward God.”