Hosea 2:6

The Lord’s Discipline Will Bring Israel Back

2:6 Therefore, I will soon ¹  fence her in ²  with thorns;

I will wall her in ³  so that ⁴  she cannot find her way. ⁵ 

Hosea 4:19

4:19 A whirlwind has wrapped them in its wings;

they will be brought to shame because of their idolatrous worship. ⁶ 

Hosea 5:2

5:2 Those who revolt are knee-deep in slaughter, ⁷ 

but I will discipline them all. ⁸ 

Hosea 5:8

The Prophet’s Declaration of Judgment

5:8 Blow the ram’s horn in Gibeah!

Sound the trumpet in Ramah!

Sound the alarm in Beth Aven! ⁹ 

Tremble in fear, ¹⁰  O Benjamin!

Hosea 6:10

6:10 I have seen a disgusting thing in the temple of Israel:

there Ephraim practices temple prostitution

and Judah defiles itself.

Hosea 7:5

7:5 At the celebration ¹¹  of their king, ¹² 

his princes become inflamed ¹³  with wine;

they conspire ¹⁴  with evildoers.

Hosea 9:6-7

No Escape for the Israelites This Time!

9:6 Look! ¹⁵  Even if ¹⁶  they flee from the destruction,

Egypt will take hold ¹⁷  of them,

and Memphis will bury them.

The weeds will inherit the silver they treasure ¹⁸  –

thorn bushes will occupy their homes. ¹⁹ 

9:7 The time of judgment ²⁰  is about to arrive! ²¹ 

The time of retribution ²²  is imminent! ²³ 

Let Israel know! ²⁴ 

Israel Rejects Hosea’s Prophetic Exhortations

The prophet is considered a fool ²⁵  –

the inspired man ²⁶  is viewed as a madman ²⁷  –

because of the multitude of your sins

and your intense ²⁸  animosity.

Hosea 9:9

The Best of Times, the Worst of Times

9:9 They have sunk deep into corruption ²⁹ 

as in the days of Gibeah.

He will remember their wrongdoing.

He will repay them for their sins.

Hosea 12:13

12:13 The Lord brought Israel out of Egypt by a prophet,

and due to a prophet ³⁰  Israel ³¹  was preserved alive. ³² 

Hosea 13:4

Well-Fed Israel Will Be Fed to Wild Animals

13:4 But I am the Lord your God,

who brought you out of Egypt.

Therefore, you must not acknowledge any God but me;

except me there is no Savior.

[2:6]  ¹ tn The deictic particle הִנְנִי (hinni, “Behold!”) introduces a future-time reference participle that refers to imminent future action: “I am about to” (TEV “I am going to”).

[2:6]  ² tn Heb “I will hedge up her way”; NIV “block her path.”

[2:6]  ³ tn Heb “I will wall in her wall.” The cognate accusative construction וְגָדַרְתִּי אֶת־גְּדֵרָהּ (vÿgadarti ’et-gÿderah, “I will wall in her wall”) is an emphatic literary device. The 3rd 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.”

[2:6]  ⁴ tn The disjunctive clause (object followed by negated verb) introduces a clause which can be understood as either purpose or result.

[2:6]  ⁵ tn Heb “her paths” (so NAB, NRSV).

[4:19]  ⁶ 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.

[5:2]  ⁷ tc The MT reads וְשַׁחֲטָה שֵׂטִים הֶעְמִיקוּ (vÿshakhatah setim he’miqu): “and rebels have made deep the slaughter.” The BHS editors propose ושַׁחַת הַשִּׁטִּים הֶעְמִיקוּ (vÿshakhat hashittim he’miqu): “they have made the pit of Shittim [place of idolatry] deep” (cf. NRSV, TEV, NLT; see BDB 1006 s.v. שַׁחֲטָּה). 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 feminine noun ending of וְשַׁחֲטָה, and (3) revocalization of הַשִּׁטִּים with the two daghesh fortes. Retaining the reading of the MT is preferable here.

[5:2]  tn Heb “and those who revolt have gone deep into slaughter” (similar KJV, NIV); NASB “deep in depravity.”

[5:2]  ⁸ tn Heb “but I am discipline to all of them”; ASV “but I am a rebuker of them all.”

[5:8]  ⁹ sn See the note on the place name Beth Aven in 4:15.

[5:8]  ¹⁰ tc The MT reads the anomalous אַחֲרֶיךָ בִּנְיָמִין (’akharekha binyamin, “behind you, O Benjamin”), a reading followed by many English versions. The LXX reads ἐξέστη (exesth) 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 2nd 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.

[7:5]  ¹¹ tn Heb “the day of” (so KJV, NAB, NASB, NRSV); NIV “On the day of the festival of our king”; NLT “On royal holidays.”

[7:5]  ¹² tc The MT preserves the awkward 1st person common plural suffix reading מַלְכֵּנוּ (malakenu, “our king”). The BHS editors suggest reading the 3rd person masculine plural suffix מַלְכָּם (malkam, “their king”; so CEV), as reflected in the Aramaic Targum.

[7:5]  ¹³ tc The MT vocalizes the consonants החלו as הֶחֱלוּ a Hiphil perfect 3rd person common plural from I חָלָה (“to become sick”). However, this is syntactically awkward. The BHS editors suggest revocalizing it as Hiphil infinitive construct + 3rd person masculine singular suffix from חָלַל (khalal, “to begin”) or Hiphil perfect 3rd 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.

[7:5]  tn Heb “when their king began [to reign].”

[7:5]  ¹⁴ tn Heb “he joined hands”; NCV “make agreements.”

[9:6]  ¹⁵ tn The deictic particle הִנֵּה (hinneh, “Behold!”) is used frequently in prophetic announcements, introducing a solemn or important declaration, particularly in threats of judgment (BDB 244 s.v. הִנֵּה b.β). Many modern English versions leave this particle untranslated here.

[9:6]  ¹⁶ tn The conjunction כִּי (ki) introduces a concessive clause: “Although, when, if, even if” (BDB 473 s.v. כִּי 2.c.β). It has a force approximating “even if” (so NIV, NCV, NRSV, CEV, NLT), but it represents a situation as more likely to occur than אִם (‘im, “if”). The concessive use of כִּי is normally followed by an imperfect, but occasionally a perfect is used, as is the case here (e.g., Mic 7:8; Nah 1:10; Pss 21:12; 119:83).

[9:6]  ¹⁷ tn The verb קָבַץ (qavats, “to gather together”) should be nuanced “grab hold” in this context (HALOT 1063 s.v. קבץ). This pictures a personified Egypt taking the fugitives prisoner.

[9:6]  ¹⁸ tn Heb “the treasured things of their silver”; NASB, NIV, TEV, NLT “treasures of silver.”

[9:6]  ¹⁹ tn Heb “their tents” (so NIV, NRSV); CEV “your tents.”

[9:7]  ²⁰ tn Heb “the days of the visitation”; NAB, NASB, NIV, NRSV “the days of punishment.”

[9:7]  ²¹ tn Heb “has come” (בָּאוּ, ba’u). The two perfect tense (suffix-conjugation) verbs בָּאוּ (Qal perfect 3rd person common plural from בּוֹא, bo’, “to come”) repeated in this verse are both examples of the so-called “prophetic perfect”: the perfect, which connotes completed or factual action, is used in reference to future events to emphasize the certainty of the announced event taking place.

[9:7]  ²² tn Heb “the days of the retribution”; NIV “of reckoning”; NRSV “of recompense.”

[9:7]  ²³ tn Heb “has come”; NIV “are at hand”; NLT “is almost here.”

[9:7]  ²⁴ tc The Aleppo Codex and Leningrad Codex (the MT ms employed for BHS) both place the atnach (colon-divider) after יֵדְעוּ יִשְׂרָאֵל (yedÿ’u yisra’el, “Let Israel know!”), indicating that this line belongs with 9:7a (cf. NAB, NASB, NIV). However, the LXX reads κακωθήσεται (kakwqhsetai) which reflects an underlying Vorlage of יָרֵעוּ (yare’u, Qal imperfect 3rd person common plural from יָרַע, yara’, “to cry”), as opposed to the MT יֵדְעוּ (yedÿ’u, Qal jussive 3rd common plural from יָדַע, yada’, “to know”). The Old Greek connects יֵדְעוּ יִשְׂרָאֵל (“Israel cries out”) with the following lines (cf. NRSV), which appear to be quotations of Israel mocking Hosea. Aquila (ἔγνω, egnw) and Symmachus (γνώσεται, gnwsetai) both reflect the proto-MT tradition. For a discussion of this textual and syntactical problem, see H. W. Wolff, Hosea (Hermeneia), 150.

[9:7]  ²⁵ tn Or “is distraught”; cf. CEV, NLT “are crazy.”

[9:7]  ²⁶ tn Heb “the man of the Spirit”; NAB, NRSV “spirit.”

[9:7]  ²⁷ tn Or “is driven to despair.” The term מְשֻׁגָּע (mÿshugga’, Pual participle masculine singular from שָׁגַע, shaga’, “to be mad”) may be understood in two senses: (1) It could be a predicate adjective which is a figure of speech: “to be maddened,” to be driven to despair (Deut 28:34); or (2) it could be a substantive: “a madman,” referring to prophets who attempted to enter into a prophetic state through whipping themselves into a frenzy (1 Sam 21:16; 2 Kgs 9:11; Jer 29:26; see BDB 993 s.v. שָׁגַע). The prophetic context of 9:7 favors the latter option (which is followed by most English versions). Apparently, the general populace viewed these mantics with suspicion and questioned the legitimacy of their claim to be true prophets (e.g., 2 Kgs 9:11; Jer 29:26).

[9:7]  ²⁸ tn Heb “great.”

[9:9]  ²⁹ tn Or more literally, “they are deeply corrupted.” The two verbs הֶעְמִיקוּ־שִׁחֵתוּ (he’miqu-shikhetu; literally, “they have made deep, they act corruptly”) are coordinated without a conjunction vav to form a verbal hendiadys: the second verb represents the main idea, while the first functions adverbially (GKC 386-87 §120.g). Here Gesenius suggests “they are deeply/radically corrupted.” Several translations mirror the syntax of this hendiadys: “They have deeply corrupted themselves” (KJV, ASV, NRSV), “They have been grievously corrupt” (NJPS), and “They are hopelessly evil” (TEV). Others reverse the syntax for the sake of a more graphic English idiom: “They have gone deep in depravity” (NASB) and “They have sunk deep into corruption” (NIV). Some translations fail to represent the hendiadys at all: “You are brutal and corrupt” (CEV). The translation “They are deeply corrupted” mirrors the Hebrew syntax, but “They have sunk deep into corruption” is a more graphic English idiom and is preferred here (cf. NAB “They have sunk to the depths of corruption”).

[12:13]  ³⁰ tn Heb “by a prophet” (so NAB, NASB, NIV, NRSV).

[12:13]  ³¹ tn Heb “he”; the referent (Israel) has been specified in the translation for clarity.

[12:13]  ³² tn Heb “was protected”; NASB “was kept.” The verb שָׁמַר (shamar, “to watch, guard, keep, protect”) is repeated in 12:13-14 HT (12:12-13 ET). This repetition creates parallels between Jacob’s sojourn in Aram and Israel’s sojourn in the wilderness. Jacob “tended = kept” (שָׁמַר) sheep in Aram, and Israel was “preserved = kept” (נִשְׁמָר, nishmar) by Moses in the wilderness.