Hosea 9:8

9:8 The prophet ¹  is a watchman ²  over Ephraim ³  on behalf of God, ⁴ 

yet traps ⁵  are laid for him along all of his paths; ⁶ 

animosity rages against him in the land ⁷  of his God.

Hosea 12:6

12:6 But you must return ⁸  to your God,

by maintaining love and justice,

and by waiting ⁹  for your God to return to you. ¹⁰ 

Hosea 12:5

12:5 As for the Lord God Almighty,

the Lord is the name by which he is remembered! ¹¹ 

Hosea 8:2

8:2 Israel cries out to me,

“My God, we acknowledge you!”

Hosea 12:3

Israel Must Return to the God of Jacob

12:3 In the womb he attacked his brother;

in his manly vigor he struggled ¹²  with God.

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.

Hosea 9:17

9:17 My God will reject them,

for they have not obeyed him;

so they will be fugitives among the nations.

Hosea 14:1

Prophetic Call to Genuine Repentance

14:1 Return, O Israel, to the Lord your God,

for your sin has been your downfall! ¹³ 

Hosea 6:6

6:6 For I delight in faithfulness, not simply in sacrifice;

I delight ¹⁴  in acknowledging God, not simply in whole burnt offerings. ¹⁵ 

Hosea 4:1

The Lord’s Covenant Lawsuit against the Nation Israel

4:1 Hear the word of the Lord, you Israelites! ¹⁶ 

For the Lord has a covenant lawsuit ¹⁷  against the people of Israel. ¹⁸ 

For there is neither faithfulness nor loyalty in the land,

nor do they acknowledge God. ¹⁹ 

Hosea 3:5

3:5 Afterward, the Israelites will turn and seek the Lord their God and their Davidic king. ²⁰  Then they will submit to the Lord in fear and receive his blessings ²¹  in the future. ²² 

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 5:4

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

because a spirit of idolatry ²³  controls their heart, ²⁴ 

and they do not acknowledge the Lord.

Hosea 11:9

11:9 I cannot carry out ²⁵  my fierce anger!

I cannot totally destroy Ephraim!

Because I am God, and not man – the Holy One among you –

I will not come in wrath!

Hosea 11:12

God’s Lawsuit against Israel: Breach of Covenant

11:12 (12:1) ²⁶  Ephraim has surrounded me with lies;

the house of Israel has surrounded me ²⁷  with deceit.

But Judah still roams about with ²⁸  God;

he remains faithful to the Holy One.

Hosea 12:9

12:9 “I am the Lord your God ²⁹  who brought you ³⁰  out of Egypt;

I will make you live in tents again as in the days of old. ³¹ 

Hosea 1:7

1:7 But I will have pity on the nation ³²  of Judah. ³³  I will deliver them by the Lord their God; I will not deliver them by the warrior’s bow, by sword, by military victory, ³⁴  by chariot horses, or by chariots.” ³⁵ 

Hosea 4:12

4:12 They consult their wooden idols,

and their diviner’s staff answers with an oracle.

The wind of prostitution blows them astray;

they commit spiritual adultery ³⁶  against their God.

Hosea 12:4

12:4 He struggled ³⁷  with an angel and prevailed;

he wept and begged for his favor.

He found God ³⁸  at Bethel, ³⁹ 

and there he spoke with him! ⁴⁰ 

Hosea 13:16

13:16 (14:1) ⁴¹  Samaria will be held guilty, ⁴² 

because she rebelled against her God.

They will fall by the sword,

their infants will be dashed to the ground –

their ⁴³  pregnant women will be ripped open.

Hosea 1:10

The Restoration of Israel

1:10 (2:1) ⁴⁴  However, ⁴⁵  in the future the number of the people ⁴⁶  of Israel will be like the sand of the sea which can be neither measured nor numbered. Although ⁴⁷  it was said to them, “You are not my people,” it will be said to them, “You are ⁴⁸  children ⁴⁹  of the living God!”

Hosea 2:23

2:23 Then I will plant her as my own ⁵⁰  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 ⁵¹  will say, ‘You are ⁵²  my God!’”

Hosea 14:3

14:3 Assyria cannot save us;

we will not ride warhorses.

We will never again say, ‘Our gods’

to what our own hands have made.

For only you will show compassion to Orphan Israel!” ⁵³ 

Hosea 4:6

4:6 You have destroyed ⁵⁴  my people

by failing to acknowledge me!

Because you refuse to acknowledge me, ⁵⁵ 

I will reject you as my priests.

Because you reject ⁵⁶  the law of your God,

I will reject ⁵⁷  your descendants.

Hosea 9:1

Fertility Cult Festivals Have Intoxicated Israel

9:1 O Israel, do not rejoice jubilantly ⁵⁸  like the nations,

for you are unfaithful ⁵⁹  to your God.

You love to receive a prostitute's wages ⁶⁰ 

on all the floors where you thresh your grain.

Hosea 8:6

8:6 That idol was made by a workman – it is not God!

The calf idol of Samaria will be broken to bits.

Hosea 10:2

10:2 Their heart is slipping;

soon they will be punished for their guilt.

The Lord ⁶¹  will break their altars;

he will completely destroy their fertility pillars.

Hosea 1:9

1:9 Then the Lord ⁶²  said: “Name him ‘Not My People’ (Lo-Ammi), because you ⁶³  are not my people and I am not your ⁶⁴  God.” ⁶⁵ 

Hosea 2:1

2:1 Then you will call ⁶⁶  your ⁶⁷  brother, “My People” (Ammi)! You will call your sister, “Pity” (Ruhamah)!

Hosea 1:2

Symbols of Sin and Judgment: The Prostitute and Her Children

1:2 When the Lord first spoke ⁶⁸  through ⁶⁹  Hosea, he ⁷⁰  said to him, ⁷¹  “Go marry ⁷²  a prostitute ⁷³  who will bear illegitimate children conceived through prostitution, ⁷⁴  because the nation ⁷⁵  continually commits spiritual prostitution ⁷⁶  by turning away from ⁷⁷  the Lord.”

Hosea 3:1

An Illustration of God’s Love for Idolatrous Israel

3:1 The Lord said to me, “Go, show love to ⁷⁸  your wife ⁷⁹  again, even though she loves ⁸⁰  another man ⁸¹  and continually commits adultery. ⁸²  Likewise, the Lord loves ⁸³  the Israelites ⁸⁴  although they turn to other gods and love to offer raisin cakes to idols.” ⁸⁵ 

Hosea 4:10

4:10 They will eat, but not be satisfied;

they will engage in prostitution, but not increase in numbers;

because they have abandoned the Lord

by pursuing other gods. ⁸⁶ 

Hosea 9:5

9:5 So what will you do on the festival day,

on the festival days of the Lord?

Hosea 4:15

Warning to Judah: Do Not Join in Israel’s Apostasy!

4:15 Although you, O Israel, commit adultery,

do not let Judah become guilty!

Do not journey to Gilgal!

Do not go up to Beth Aven! ⁸⁷ 

Do not swear, “As surely as the Lord lives!”

Hosea 2:20

2:20 I will commit myself to you in faithfulness;

then ⁸⁸  you will acknowledge ⁸⁹  the Lord.” ⁹⁰ 

Hosea 4:7

4:7 The more the priests increased in numbers,

the more they rebelled against me.

They have turned ⁹¹  their glorious calling

into a shameful disgrace!

Hosea 4:16

4:16 Israel has rebelled ⁹²  like a stubborn heifer!

Soon ⁹³  the Lord will put them out to pasture

like a lamb in a broad field! ⁹⁴ 

Hosea 5:7

5:7 They have committed treason ⁹⁵  against the Lord,

because they bore illegitimate children.

Soon ⁹⁶  the new moon festival will devour them and their fields.

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 9:9

The Best of Times, the Worst of Times

9:9 They have sunk deep into corruption ⁹⁷ 

as in the days of Gibeah.

He will remember their wrongdoing.

He will repay them for their sins.

Hosea 9:14

9:14 Give them, O Lord –

what will you give them?

Give them wombs that miscarry,

and breasts that cannot nurse! ⁹⁸ 

Hosea 12:13

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

and due to a prophet ⁹⁹  Israel ¹⁰⁰  was preserved alive. ¹⁰¹ 

Hosea 1:4

1:4 Then the Lord said to Hosea, ¹⁰²  “Name him ‘Jezreel,’ because in a little while I will punish ¹⁰³  the dynasty ¹⁰⁴  of Jehu on account of the bloodshed ¹⁰⁵  in the valley of Jezreel, ¹⁰⁶  and I will put an end to the kingdom ¹⁰⁷  of Israel. ¹⁰⁸ 

Hosea 2:21

Agricultural Fertility Restored to the Repentant Nation

2:21 “At that time, ¹⁰⁹  I will willingly respond,” ¹¹⁰  declares the Lord.

“I will respond to the sky,

and the sky ¹¹¹  will respond to the ground;

Hosea 9:4

9:4 They will not pour out drink offerings of wine to the Lord;

they will not please him with their sacrifices.

Their sacrifices will be like bread eaten while in mourning;

all those who eat them will make themselves ritually unclean.

For their bread will be only to satisfy their appetite;

it will not come into the temple of the Lord.

Hosea 1:1

Superscription

1:1 ¹¹² This is the word of the Lord which was revealed to Hosea ¹¹³  son of Beeri during the time when ¹¹⁴  Uzziah, Jotham, Ahaz, and Hezekiah ruled Judah, ¹¹⁵  and during the time when Jeroboam son of Joash ¹¹⁶  ruled Israel. ¹¹⁷ 

Hosea 1:11

1:11 Then the people ¹¹⁸  of Judah and the people of Israel will be gathered together. They will appoint for themselves one leader, ¹¹⁹  and will flourish in the land. ¹²⁰  Certainly, ¹²¹  the day of Jezreel will be great!

Hosea 5:6

The Futility of Sacrificial Ritual without Moral Obedience

5:6 Although they bring their flocks and herds ¹²² 

to seek ¹²³  the favor of the Lord, ¹²⁴ 

They will not find him –

he has withdrawn himself from them!

Hosea 6:1

Superficial Repentance Breeds False Assurance of God’s Forgiveness

6:1 “Come on! Let’s return to the Lord!

He himself has torn us to pieces,

but he will heal us!

He has injured ¹²⁵  us,

but he will bandage our wounds!

Hosea 6:3

6:3 So let us acknowledge him! ¹²⁶ 

Let us seek ¹²⁷  to acknowledge ¹²⁸  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 7:9

7:9 Foreigners are consuming what his strenuous labor produced, ¹²⁹ 

but he does not recognize it!

His head is filled with gray hair,

but he does not realize it!

Hosea 8:1

God Will Raise Up the Assyrians to Attack Israel

8:1 Sound the alarm! ¹³⁰ 

An eagle ¹³¹  looms over the temple of the Lord!

For they have broken their covenant with me, ¹³² 

and have rebelled against my law.

Hosea 9:3

Assyrian Exile Will Reverse the Egyptian Exodus

9:3 They will not remain in the Lord’s land.

Ephraim will return to Egypt;

they will eat ritually unclean food in Assyria.

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 10:12

10:12 Sow righteousness for yourselves,

reap unfailing love.

Break up the unplowed ground for yourselves,

for it is time to seek the Lord,

until he comes and showers deliverance ¹³³  on you.

Hosea 11:7

11:7 My people are obsessed ¹³⁴  with turning away from me; ¹³⁵ 

they call to Baal, ¹³⁶  but he will never exalt them!

Hosea 11:10-11

God Will Restore the Exiles to Israel

11:10 He will roar like a lion,

and they will follow the Lord;

when he roars,

his children will come trembling ¹³⁷  from the west.

11:11 They will return in fear and trembling ¹³⁸ 

like birds from Egypt,

like doves from Assyria,

and I will settle them in their homes,” declares the Lord.

Hosea 12:2

12:2 The Lord also has a covenant lawsuit ¹³⁹  against Judah;

he will punish Jacob according to his ways

and repay him according to his deeds.

Hosea 14:2

14:2 Return to the Lord and repent! ¹⁴⁰ 

Say to him: “Completely ¹⁴¹  forgive our iniquity;

accept ¹⁴²  our penitential prayer, ¹⁴³ 

that we may offer the praise of our lips as sacrificial bulls. ¹⁴⁴ 

Hosea 2:13

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

when she burned incense to the Baal idols; ¹⁴⁵ 

she adorned herself with earrings and jewelry,

and went after her lovers,

but ¹⁴⁶  she forgot me!” ¹⁴⁷  says the Lord.

Hosea 4:14

4:14 I will not punish your daughters when they commit prostitution,

nor your daughters-in-law when they commit adultery.

For the men consort with harlots,

they sacrifice with temple prostitutes.

It is true: ¹⁴⁸  “A people that lacks understanding will come to ruin!”

Hosea 7:14

7:14 They do not pray to me, ¹⁴⁹ 

but howl in distress on their beds;

They slash themselves ¹⁵⁰  for grain and new wine,

but turn away from me.

Hosea 8:13

8:13 They offer up sacrificial gifts to me,

and eat the meat,

but the Lord does not accept their sacrifices. ¹⁵¹ 

Soon he will remember their wrongdoing,

he will punish their sins,

and they will return to Egypt.

Hosea 9:7

9:7 The time of judgment ¹⁵²  is about to arrive! ¹⁵³ 

The time of retribution ¹⁵⁴  is imminent! ¹⁵⁵ 

Let Israel know! ¹⁵⁶ 

Israel Rejects Hosea’s Prophetic Exhortations

The prophet is considered a fool ¹⁵⁷  –

the inspired man ¹⁵⁸  is viewed as a madman ¹⁵⁹  –

because of the multitude of your sins

and your intense ¹⁶⁰  animosity.

Hosea 13:15

The Capital of the Northern Empire Will Be Destroyed

13:15 Even though he flourishes like a reed plant, ¹⁶¹ 

a scorching east wind will come,

a wind from the Lord rising up from the desert.

As a result, his spring will dry up; ¹⁶² 

his well will become dry.

That wind ¹⁶³  will spoil all his delightful foods

in the containers in his storehouse.

Hosea 14:9

Concluding Exhortation

14:9 Who is wise?

Let him discern ¹⁶⁴  these things!

Who is discerning?

Let him understand them!

For the ways of the Lord are right;

the godly walk in them,

but in them the rebellious stumble.

Hosea 9:10

9:10 When I found Israel, it was like finding grapes in the wilderness.

I viewed your ancestors ¹⁶⁵  like an early fig on a fig tree in its first season.

Then they came to Baal-Peor and they dedicated themselves to shame –

they became as detestable as what they loved.

[9:8]  ¹ tc The Leningrad Codex (the MT ms used for BHS) and Aleppo Codex both place the atnach (colon divider) after אלהי (“my God”) and connect נָבִיא (navi’, “prophet”) with the following colon. On the other hand, BHS suggests that נָבִיא (navi’, “prophet”) belongs with the first colon. For discussion of this syntactical problem, see F. I. Andersen and D. N. Freedman, Hosea (AB), 533-34.

[9:8]  ² tc The syntax of this line is difficult, and the text is questionable. The major options include: (1) Adopt the MT vocalization and BHS line division: צֹפֶה אֶפְרַיִם עִם־אֱלֹהָי נָבִיא (tsofeh ’efrayim ’im-elohay navi’, “The prophet is a watchman over Ephraim with my God [= on behalf of God]”). There are two problems with this: (a) Although BHS places נָבִיא (“prophet”) with this colon, the Aleppo Codex and Leningrad Codex both connect נָבִיא with the next colon (as do KJV, ASV). (b) The phrase עִם־אֱלֹהָי (“with my God”) is difficult to explain. (2) Adopt the MT vocalization and the MT line division: עִם־אֱלֹהָי צֹפֶה אֶפְרַיִם (“Ephraim is a watchman with my God,” cf. NASB). The problem with this, of course, is that Ephraim hardly fits the description of a prophetic watchman. (3) Revocalize the MT and adopt BHS line division: צֹפֶה אֶפְרַיִם עַם אֱלֹהָי נָבִיא (“Ephraim – the people of my God! – lies in ambush for the prophet”) This involves: (a) revocalization of the preposition עִם (’im, “with”) to the noun עַם (’am, “people”), (b) taking עַם־אֱלֹהָי (“people of my God”) in apposition to אֶפְרַיִם (“Ephraim”), and (c) nuancing צֹפֶה as “to lie in wait (=set ambush)” (e.g., Ps 37:32). This is contextually attractive and harmonizes well with the following line: “traps are laid along all of his paths.” However, it has two problems: (a) there is no textual evidence supporting the revocalization of עם as “people” and (b) the unusual nuance “to lie in wait” for צֹפֶה occurs only in Ps 37:32, where it takes the preposition לְ (lamed, i.e., “to lie in wait for the righteous”; HALOT 1044 s.v. צפה 4). (4) Emend אֱלֹהָי (“my God”) to אֹהֶל (’ohel, “tent”), as suggested in the BHS textual apparatus: אֶפְרַיִם עַם־אֹהֶל נָבִיא צֹפֶה (“Ephraim spies on the prophet’s tent”). The verb צָפָה may mean “to spy” (BDB 859 s.v. צָפָה; HALOT 1044 s.v. צפה 3); however, the preposition עִם (’im) does not normally mean “upon” and צָפָה is not used with עִם elsewhere.

[9:8]  ³ tn Or “Ephraim is a watchman with my God”; cf. ASV, NASB.

[9:8]  ⁴ tn Heb “with my God” (so ASV, NASB).

[9:8]  ⁵ tn Heb “bird trap of a bird catcher” or “snare of a fowler” (so KJV).

[9:8]  ⁶ tc Or “The prophet is like a trap along all of his paths.” The Aleppo Codex and Leningrad Codex (ms used in BHS) both connect נָבִיא (navi’, “prophet”) with this colon. On the other hand, BHS places נָבִיא (“prophet”) at the end of the preceding colon.

[9:8]  ⁷ tn Heb “house.” The term בַּיִת (bayit, “house”) is used as a figure of speech, referring to either (1) the temple or official sanctuaries (so TEV, CEV) or (2) the land of Israel (e.g., Hos 9:15).

[12:6]  ⁸ tn The verb תָשׁוּב (tashuv, Qal imperfect 2nd person masculine singular from שׁוּב, shuv, “to return”) functions as an imperfect of moral obligation, introducing the following imperatives (e.g., Gen 20:9; Exod 4:15). For this function of the imperfect, see IBHS 508-9 §31.4g.

[12:6]  ⁹ tn The verb וְקַוֵּה (vÿqavveh, vav + Piel imperative 2nd person masculine singular from קָוָה, qavah, “to wait for”) means “to hope for, wait for, look eagerly for” (BDB 875 s.v. קָוָה 1; HALOT 1082 s.v. קָוָה 2.b). The Qal meaning refers to a general hope; the Piel meaning refers to hope directed toward an object, or hope inserted within a sequence of expectation and fulfillment. When the Piel is used in reference to a thing, it refers to waiting expectantly for something to occur (e.g., Gen 49:18; Isa 5:2, 4, 7; 59:9, 11; Jer 8:15; 13:16; 14:19; Ps 69:21; Job 3:9; 6:19; 11:20). When it is used in reference to God, it refers to the people of God waiting expectantly for God to do something or to fulfill his promise (e.g., Pss 25:5, 21; 27:14; 37:34; 40:2; 52:11; 130:5; Isa 8:17; 25:9; 26:8; 33:2; 51:5; 60:9; Hos 12:7). The personal object can be introduced by the preposition לְ (lamed, “for”; HALOT 1082 s.v. קָוָה 2.a) or אֶל (’el, “for”; HALOT 1082 s.v. קָוָה 2.b; e.g., Pss 27:14; 37:34; Isa 51:5; Hos 12:7). The point seems to be that if Israel will repent and practice moral righteousness, she can look to God in confident expectation that he will intervene on her behalf by relenting from judgment and restoring the covenant blessings.

[12:6]  ¹⁰ tn The phrase “to return to you” does not appear in the Hebrew text but is implied; it is provided in the translation for clarity. This ellipsis fills out the implicit connotations of the verb קָוָה (qavah, “to wait for”).

[12:5]  ¹¹ tn Heb “[is] his memorial name” (so ASV); TEV “the name by which he is to be worshipped.”

[12:3]  ¹² tn The verb שָׂרָה (sarah) means “to strive, contend” (HALOT 1354 s.v. שׂרה) or “persevere, persist” (BDB 975 s.v. שָׂרָה; see Gen 32:29). Almost all English versions render the verb here in terms of the former: NAB, NASB “contended”; NRSV “strove”; TEV, CEV “fought against.”

[14:1]  ¹³ tn Heb “For you have stumbled in your iniquity”; NASB, NRSV “because of your iniquity.”

[6:6]  ¹⁴ tn The phrase “I delight” does not appear in the Hebrew text a second time in this verse, but is implied from the parallelism in the preceding line.

[6:6]  ¹⁵ sn Contrary to popular misunderstanding, Hosea does not reject animal sacrifice nor cultic ritual, and advocate instead obedience only. Rather, God does not delight in ritual sacrifice without the accompanying prerequisite moral obedience (1 Sam 15:22; Pss 40:6-8; 51:16-17; Prov 21:3; Isa 1:11-17; Jer 7:21-23; Hos 6:6; Mic 6:6-8). However, if prerequisite moral obedience is present, he delights in sacrificial worship as an outward expression (Ps 51:19). Presented by a repentant obedient worshiper, whole burnt offerings were “an aroma pleasing” to the Lord (Lev 1:9, 13).

[4:1]  ¹⁶ tn Heb “sons of Israel” (so NASB); KJV “children of Israel”; NAB, NRSV “people of Israel.”

[4:1]  ¹⁷ tn The noun רִיב (riv, “dispute, lawsuit”) is used in two contexts: (1) nonlegal contexts: (a) “dispute” between individuals (e.g., Gen 13:7; Isa 58:1; Jer 15:10) or (b) “brawl; quarrel” between people (e.g., Exod 17:7; Deut 25:1); and (2) legal contexts: (a) “lawsuit; legal process” (e.g., Exod 23:3-6; Deut 19:17; 21:5; Ezek 44:24; Ps 35:23), (b) “lawsuit; legal case” (e.g., Deut 1:12; 17:8; Prov 18:17; 25:9), and (c) God’s “lawsuit” on behalf of a person or against his own people (Hos 4:1; 12:3; Mic 6:2; HALOT 1225-26 s.v. רִיב). The term in Hosea refers to a covenant lawsuit in which Yahweh the suzerain lodges a legal case against his disobedient vassal, accusing Israel and Judah of breach of covenant which will elicit the covenant curses.

[4:1]  ¹⁸ tn Heb “with the inhabitants of the land” (so KJV); NAB, NASB, NRSV “against the inhabitants of the land.”

[4:1]  ¹⁹ tn Heb “there is no truthfulness nor loyalty nor knowledge of God in the land.” Here “knowledge of God” refers to recognition of his authority and obedience to his will.

[3:5]  ²⁰ tn Heb “David their king”; cf. NCV “the king from David’s family”; TEV “a descendant of David their king”; NLT “David’s descendant, their king.”

[3:5]  sn It is not clear whether Hosea was predicting a restoration of Davidic kingship over Israel and Judah (e.g., Jer 17:25; 22:2) or referring to the ultimate Davidic king, namely, the Messiah, who will fulfill the conditions of the Davidic covenant and inaugurate/fulfill the blessings of the Davidic covenant for Israel. The Messiah is frequently pictured as the “New David” because he would fulfill the ideals of the Davidic covenant and be everything that David and his descendants were commissioned to be (e.g., Isa 9:7[6]; 16:5; Jer 23:5-6; 30:9; 33:15-16; Ezek 34:23-24; 37:24-25).

[3:5]  ²¹ tn Heb “his goodness”; NLT “his good gifts.”

[3:5]  ²² tn Heb “in the end of the days.” Cf. NAB, NASB, NIV, NCV, NLT “in the last days.”

[5:4]  ²³ 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]  ²⁴ tn Heb “is in their heart” (so NIV); NASB, NRSV “is within them.”

[11:9]  ²⁵ tn The three imperfect verbs function as imperfects of capability, similar to the imperfects of capability in 11:8. See IBHS 564 §34.1a.

[11:12]  ²⁶ 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]  ²⁷ 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]  ²⁸ 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).

[12:9]  ²⁹ sn The Lord answers Ephraim’s self-assertion (“I am rich!”) with the self-introduction formula (“I am the Lord your God!”) which introduces judgment oracles and ethical instructions.

[12:9]  ³⁰ tn Or “[Ever since you came] out of Egypt”; CEV “just as I have been since the time you were in Egypt.”

[12:9]  ³¹ tn Heb “as in the days of meeting” (כִּימֵי מוֹעֵד, kime mo’ed). This phrase might refer to “time of the festival” (e.g., Hos 2:13; 9:5; cf. NASB, NRSV, NLT) or the Lord’s first “meeting” with Israel in the desert (cf. NAB, TEV, CEV). In his announcements about Israel’s future, Hosea uses “as in the days of […]” (כִּימֵי) or “as in the day of […]” (כְּיוֹם, kÿyom) to introduce analogies drawn from Israel’s early history (e.g., Hos 2:5, 17; 9:9; 10:9).

[1:7]  ³² tn Heb “house”; cf. NCV, TEV, NLT “the people of Judah.”

[1:7]  ³³ 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]  ³⁴ tn Heb “by war” (so NAB, NRSV, TEV); KJV, NASB, NIV “battle.”

[1:7]  ³⁵ sn These military weapons are examples of the metonymy of adjunct (the specific weapons named) for subject (warfare).

[4:12]  ³⁶ tn Heb “adultery.” The adjective “spiritual” is supplied in the translation to clarify that apostasy is meant here.

[12:4]  ³⁷ tc The MT vocalizes the consonantal text וָיָּשַׂר (vayyasar, vav consecutive + Qal preterite 3rd person masculine singular from שׂוּר, sur, “to see”); however, parallelism with שָׂרַה (sarah, “he contended”) in 12:3 suggested that it be vocalized as ויּשׂר (vav consecutive + Qal preterite 3rd person masculine singular from שׂרה [“to strive, contend”]). The latter is followed by almost all English versions here.

[12:4]  ³⁸ tn Heb “him”; the referent (God) has been specified in the translation for clarity.

[12:4]  ³⁹ map For location see Map4 G4; Map5 C1; Map6 E3; Map7 D1; Map8 G3.

[12:4]  ⁴⁰ tc The Leningrad Codex and the Allepo Codex both read 1st person common plural עִמָּנוּ (’immanu, “with us”). The LXX and Peshitta both reflect an alternate Hebrew Vorlage of 3rd person masculine singular עִמוֹ (’imo, “with him”). The BHS editors suggest emending the MT in favor of the Greek and Syriac. The internal evidence of 12:4-5 favors the 3rd person masculine singular reading. It is likely that the 1st person common plural ־נוּ reading on עִמָּנוּ arose due to a misunderstanding of the 3rd person masculine singular ־נוּ suffix on יִמְצָאֶנּוּ (yimtsa’ennu, “he found him”; Qal imperfect 3rd person masculine singular + 3rd person masculine singular suffix) which was probably misunderstood as the 1st person common plural suffix: “he found us.” Several English versions follow the LXX and Syriac: “there he spoke with him” (RSV, NAB, NEB, NIV, NJPS, TEV). Others follow the MT: “there he spoke with us” (KJV, NASB, CEV). The Hebrew University Old Testament Project, which tends to preserve the MT whenever possible, adopts the MT reading but gives it only a “C” rating. See D. Barthélemy, ed., Preliminary and Interim Report on the Hebrew Old Testament Text Project, 5:262-63.

[13:16]  ⁴¹ sn Beginning with 13:16, the verse numbers through 14:9 in the English Bible differ by one from the verse numbers in the Hebrew text (BHS), with 13:16 ET = 14:1 HT, 14:1 ET = 14:2 HT, etc., through 14:9 ET = 14:10 HT. Thus ch. 14 in the Hebrew Bible has 10 verses.

[13:16]  ⁴² tn Or “must bear its guilt” (NIV similar); NLT “must bear the consequences of their guilt”; CEV “will be punished.”

[13:16]  ⁴³ tn Heb “his.” This is a collective singular, as recognized by almost all English versions.

[1:10]  ⁴⁴ sn Beginning with 1:10, the verse numbers through 2:23 in the English Bible differ by two from the verse numbers in the Hebrew text (BHS), with 1:10 ET = 2:1 HT, 1:11 ET = 2:2 HT, 2:1 ET = 2:3 HT, etc., through 2:23 ET = 2:25 HT. Beginning with 3:1 the verse numbers in the English Bible and the Hebrew Bible are again the same.

[1:10]  ⁴⁵ tn The vav prefixed to וְהָיָה (véhaya) functions in an adversative sense: “however” (see R. J. Williams, Hebrew Syntax, 71, §432).

[1:10]  ⁴⁶ tn Heb “sons” (so NASB); KJV, ASV “the children”; NAB, NIV “the Israelites.”

[1:10]  ⁴⁷ tn Heb “in the place” (בִּמְקוֹם, bimqom). BDB 880 s.v. מָקוֹם 7.b suggests that בִּמְקוֹם (preposition בְּ, bet, + noun מָקוֹם, maqom) is an idiom carrying a concessive sense: “instead of” (e.g., Isa 33:21; Hos 2:1). However, HALOT suggests that it functions in a locative sense: “in the same place” (HALOT 626 s.v. מָקוֹם 2b; e.g., 1 Kgs 21:19; Isa 33:21; Hos 2:1).

[1:10]  ⁴⁸ tn The predicate nominative, “You are…,” is supplied in the translation for stylistic reasons.

[1:10]  ⁴⁹ tn Heb “sons” (so KJV, NASB, NIV).

[2:23]  ⁵⁰ tn Heb “for myself.”

[2:23]  ⁵¹ 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]  ⁵² 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).

[14:3]  ⁵³ tn Heb “For the orphan is shown compassion by you.” The present translation takes “orphan” as a figurative reference to Israel, which is specified in the translation for clarity.

[4:6]  ⁵⁴ tn Heb “they have destroyed” or “my people are destroyed” (so KJV, NIV, NRSV).

[4:6]  ⁵⁵ tn Heb “Because you reject knowledge”; NLT “because they don’t know me.”

[4:6]  ⁵⁶ tn Heb “have forgotten”; NAB, NIV “have ignored.”

[4:6]  ⁵⁷ tn Heb “forget” (so KJV, NRSV); NLT “forget to bless.”

[9:1]  ⁵⁸ tn Heb “do not rejoice unto jubilation”; KJV “Rejoice not…for joy”; NASB “Do not rejoice…with exultation.”

[9:1]  ⁵⁹ tn Heb “you have committed adultery”; NRSV “you have played the whore.”

[9:1]  ⁶⁰ tn Heb “you love the wages of the prostitute” (NIV similar); NAB “loving a harlot’s hire.”

[10:2]  ⁶¹ tn Heb “he”; the referent (the Lord) has been specified in the translation for clarity.

[1:9]  ⁶² tn Heb “Then he said”; the referent (the Lord) has been specified in the translation for clarity. As in v. 6, many English versions specify the speaker here.

[1:9]  ⁶³ tn The independent personal pronoun אַתֶּם (’attem, “you”) is a plural form, referring to the people of Israel as a whole. To make this clear TEV translates this as third person: “the people of Israel are not my people” (cf. CEV, NLT).

[1:9]  ⁶⁴ tn The pronominal suffix on the preposition לָכֶם (lakhem, “your”) is a plural form, referring to the people of Israel as a whole.

[1:9]  ⁶⁵ tc The MT reads לֹא־אֶהְיֶה לָכֶם (lo’-’ehyeh lakhem, “I will not be yours”). The editors of BHS suggest emending the text to לֹא־אֱלֹהֵיכֶם (lo’-’elohekhem, “I will not be your God”). The emendation creates a tighter parallel with the preceding אַתֶּם לֹא עַמִּי (’attem lo’ ’ammi, “you are not my people”). Because of a lack of external evidence, however, the reading of the MT should be retained.

[1:9]  tn Heb “I am not yours.” The divine name “God” is supplied in the translation for clarity even though the reading of the MT is followed (see previous tc note). Almost all English versions (including KJV, ASV, NASB) supply “God” here.

[1:9]  sn This is an allusion to Yahweh’s promise to Moses אֶהְיֶה עִמָּךְ (’ehyeh ’immakh, “I will be with you”; Exod 3:12, 14). In effect, it is a negation of Exod 3:12, 14 and a cancellation of Israel’s status as vassal of Yahweh in the conditional Mosaic covenant.

[2:1]  ⁶⁶ tn Heb “Say to….” The imperative אִמְרוּ (’imru, Qal imperative masculine plural) functions rhetorically, as an example of erotesis of one verbal form (imperative) for another (indicative). The imperative is used as a rhetorical device to emphasize the certainty of a future action.

[2:1]  ⁶⁷ sn The suffixes on the nouns אֲחֵיכֶם (’akhekhem, “your brother”) and אֲחוֹתֵיכֶם (’akhotekhem, “your sister”) are both plural forms. The brother/sister imagery is being applied to Israel and Judah collectively.

[1:2]  ⁶⁸ tn The construct noun תְּחִלַּת (tékhillat, “beginning of”) displays a wider use of the construct state here, preceding a perfect verb דִּבֶּר (dibber, “he spoke”; Piel perfect 3rd person masculine singular) rather than a genitive noun. This is an unusual temporal construction (GKC 422 §130.d). It may be rendered, “When he (= the Lord) began to speak” (cf. ASV, NASB, NIV, NRSV, TEV, and most other modern English versions, all of which are similar). This time-determinative was not correctly understood by the LXX or by the KJV: “The beginning of the word of the Lord.”

[1:2]  ⁶⁹ tn The preposition בְּ (bet) on בְּהוֹשֵׁעַ (bÿhoshea’) is an instrumental use of the preposition (BDB 89 s.v. בְּ III.2.b): “by, with, through Hosea” rather than a directional “to Hosea.” This focuses on the entire prophetic revelation through Hosea to Israel.

[1:2]  ⁷⁰ tn Heb “the Lord.” This is redundant in English, so the pronoun has been used in the translation (cf. TEV, NLT).

[1:2]  ⁷¹ tn Heb “to Hosea.” The proper name is replaced by the pronoun here to avoid redundancy in English (cf. NIV, NCV, NLT).

[1:2]  ⁷² tn Heb “Go, take for yourself” (so NRSV; NASB, NIV “to yourself”). In conjunction with the following phrase this means “marry.”

[1:2]  ⁷³ tn Heb “a wife of harlotries.” The noun זְנוּנִים (zÿnunim) means “prostitute; harlot” (HALOT 275-76 s.v. זְנוּנִים). The term does not refer to mere adultery (cf. NIV; also NCV, TEV, CEV “unfaithful”) which is expressed by the root נַאַף (na’af, “adultery”; HALOT 658 s.v. נאף). The plural noun זְנוּנִים (zénunim, literally, “harlotries”) is an example of the plural of character or plural of repeated behavior. The phrase “wife of harlotries” (אֵשֶׁת זְנוּנִים, ’eshet zénunim) probably refers to a prostitute, possibly a temple prostitute serving at a Baal temple.

[1:2]  ⁷⁴ tn Heb “and children of harlotries.” However, TEV takes the phrase to mean the children will behave like their mother (“your children will be just like her”).

[1:2]  ⁷⁵ tn Heb “the land.” The term “the land” is frequently used as a synecdoche of container (the land of Israel) for the contained (the people of Israel).

[1:2]  ⁷⁶ tn Heb “prostitution.” The adjective “spiritual” is supplied in the translation to clarify that apostasy is meant here. The construction זָנֹה תִזְנֶה (zanoh tizneh, infinitive absolute + imperfect of the same root) repeats the root זָנַה (zanah, “harlotry”) for rhetorical emphasis. Israel was guilty of gross spiritual prostitution by apostatizing from Yahweh. The verb זָנַה is used in a concrete sense to refer to a spouse being unfaithful in a marriage relationship (HALOT 275 s.v. זנה 1), and figuratively meaning “to be unfaithful” in a relationship with God by prostituting oneself with other gods and worshiping idols (Exod 34:15; Lev 17:7; 20:5, 6; Deut 31:16; Judg 8:27, 33; 21:17; 1 Chr 5:25; Ezek 6:9; 20:30; 23:30; Hos 4:15; Ps 106:39; see HALOT 275 s.v. 2).

[1:2]  ⁷⁷ tn Heb “from after.”

[3:1]  ⁷⁸ tn Heb “Go again! Love!” Cf. NAB “Give your love to.”

[3:1]  ⁷⁹ tn Heb “a woman.” The probable referent is Gomer. Some English translations (e.g., NIV, NLT) specify the referent as “your wife.”

[3:1]  ⁸⁰ tc The MT vocalizes אֲהֻבַת (’ahuvat) as a construct form of the Qal passive participle and takes רֵעַ (rea’) as a genitive of agent: “who is loved by רֵעַ.” However, the ancient versions (LXX, Syriac, Vulgate) all vocalize אֲהֻבַת as an absolute form of the Qal active participle, and take רֵעַ as the accusative direct object: “who loves רֵעַ.” The English translations consistently follow the MT. The editors of BHS suggest the revocalization but with some reservation. For discussion of the vocalization, see D. Barthélemy, ed., Preliminary and Interim Report on the Hebrew Old Testament Text Project, 5:230.

[3:1]  tn Heb “a woman who is loved by a companion” (אִשָּׁה אֲהֻבַת רֵעַ, ’ishah ’ahuvat rea’). The substantival participle אֲהֻבַת (“one who is loved”) is in apposition to אִשָּׁה (“a woman”). The genitive noun רֵעַ (“companion”) functions as the agent of the preceding construct noun: “who is loved by a companion” (אֲהֻבַת רֵעַ). Cf. NAB “a woman beloved of a paramour”; NRSV “a woman who has a lover.”

[3:1]  ⁸¹ tn The meaning of the noun רֵעַ (rea’) is debated because it has a broad range of meanings: (1) “friend,” (2) “lover,” (3) “companion,” (4) “neighbor,” and (5) “another” (HALOT 1253-55 s.v. II רֵעַ; BDB 945-46 s.v. II רֵעַ). The Hebrew lexicons favor the nuance “lover; paramour” here (HALOT 1255 s.v. 2; BDB 946 s.v. 1). Most scholars adopt the same approach; however, a few suggest that רֵעַ does not refer to another man, but to her husband (Hosea). Both approaches are reflected in English translations: NASB “a woman who is loved by her husband”; NIV “though she is loved by another”; NAB “a woman beloved of a paramour”; KJV “a woman beloved of her friend”; NJPS “a woman who, while befriended by a companion”; TEV “a woman who is committing adultery with a lover”; CEV “an unfaithful woman who has a lover.”

[3:1]  ⁸² tn Heb “love a woman who is loved of a lover and is an adulteress.”

[3:1]  ⁸³ tn Heb “like the love of the Lord.” The genitive after the construct functions as a subjective genitive.

[3:1]  ⁸⁴ tn Heb “sons of Israel” (so NASB); KJV “children of Israel”; NAB “people of Israel.”

[3:1]  ⁸⁵ tn Heb “they are lovers of cakes of raisins.” A number of English translations render this literally (e.g., ASV, NAB, NASB, NRSV).

[4:10]  ⁸⁶ tn Heb “by guarding harlotry.” The present translation assumes that the first word of v. 11 in the Hebrew text is to be taken with the infinitive at the end of v. 10 (so also NAB, NIV, NCV, NRSV).

[4:15]  ⁸⁷ sn Beth Aven means “house of wickedness” in Hebrew; it is a polemic reference to “Bethel,” which means “house of God.” Cf. CEV “at sinful Bethel.”

[2:20]  ⁸⁸ tn The vav consecutive on the suffix conjugation verb וְיָדַעַתְּ (véyada’at, “then you will know”) introduces a result clause (cf. NASB, CEV).

[2:20]  ⁸⁹ tn Or “know.” The term יָדַע (yada’, “know, acknowledge”) is often used in covenant contexts. It can refer to the suzerain’s acknowledgment of his covenant obligations to his vassal or to the vassal’s acknowledgment of his covenant obligations to his suzerain. When used in reference to a vassal, the verb “know” is metonymical (cause for effect) for “obey.” See H. Huffmann, “The Treaty Background of Hebrew ya„daà,” BASOR 181 (1966): 31-37.

[2:20]  ⁹⁰ tc The MT reads יְהוָה (yÿhvah, “the Lord”); however, many Hebrew mss read כִּי אָנִי (ki ’ani, “that it is I”), as also reflected in the Latin Vulgate (cf. CEV “know who I am”).

[4:7]  ⁹¹ tc The MT reads אָמִיר (’amir, “I will change, exchange”; Hiphil imperfect 1st person common singular from מוּר, mur, “to change, exchange”). However, an alternate scribal tradition (tiqquneh sopherim, that is, an intentional scribal change when the Masoretes believed that the received consonantal reading was corrupt) preserves the reading הֵמִירוּ (hemiru, “they have exchanged”; Hiphil perfect 3rd person common plural from מוּר). This alternate scribal tradition is also found in the Targum and reflected in the Syriac Peshitta. Several translations follow the MT: KJV, RSV, NASB “I will change their glory into shame” and TEV “I will turn your honor into disgrace”; however, others adopt the alternate tradition: NRSV “they changed their glory into shame” and NIV “they exchanged their Glory for something disgraceful.” For discussion in favor of the MT reading, see D. Barthélemy, ed., Preliminary and Interim Report on the Hebrew Old Testament Text Project, 5:232.

[4:16]  ⁹² tn The Hebrew verb “has rebelled” (סָרַר, sarar) can also mean “to be stubborn.” This is the same root used in the simile: “like a stubborn (סֹרֵרָה, sorerah) heifer.” The similarity between Israel and a stubborn heifer is emphasized by the repetition of the same term.

[4:16]  ⁹³ tn The particle עַתָּה (’attah) often refers to the imminent or the impending future: “very soon” (BDB 774 s.v. עַתָּה 1.b). In Hosea it normally introduces imminent judgment (Hos 2:12; 4:16; 5:7; 8:8, 13; 10:2).

[4:16]  ⁹⁴ tn Or “How can the Lord feed them like a lamb in a meadow?” The syntax of this line is difficult and has been understood in two ways: (1) a declarative statement as an announcement of judgment (BDB 774 s.v. עַתָּה 1.b): “Now the Lord will feed them like a lamb in the broad field” (cf. KJV, ASV, NCV, NLT) or (2) as a rhetorical question lamenting the uncooperative spirit of Israel: “How can the Lord feed them like a lamb in a meadow?”; cf. NAB, NASB, NIV, NRSV, TEV), designed to produce a negative answer (“He cannot feed them…!”). However, this statement lacks an explicit interrogative marker. Although Hosea occasionally asks a rhetorical question without an explicit interrogative marker (e.g., 10:9; 13:14a), he normally does use a rhetorical particle to introduce rhetorical questions (e.g., 6:4; 8:5; 9:5, 14; 11:8; 13:9-10, 14b). Elsewhere, Hosea uses the introductory temporal adverb עַתָּה (“soon”) to introduce announcements of imminent future judgment (2:12; 4:16; 5:7; 8:8, 13; 10:2) and accusations of sin (5:3; 13:2). Although Israel has been as rebellious as a stubborn heifer, the Lord will indeed gain control of Israel: they will be like lambs (weakened and defeated) when he puts them out to pasture in a broad field (exile).

[5:7]  ⁹⁵ tn Heb “dealt treacherously against” (so KJV, NASB); NRSV “dealt faithlessly”; NLT “betrayed the honor of.”

[5:7]  ⁹⁶ tn The particle עַתָּה (’attah) often refers to the imminent or the impending future: “very soon” (BDB 774 s.v. עַתָּה 1.b). In Hosea it normally introduces imminent judgment (Hos 2:12; 4:16; 5:7; 8:8, 13; 10:2).

[9:9]  ⁹⁷ 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”).

[9:14]  ⁹⁸ tn Heb “breasts that shrivel up dry”; cf. KJV, NAB, NASB, NRSV “dry breasts.”

[12:13]  ⁹⁹ tn Heb “by a prophet” (so NAB, NASB, NIV, NRSV).

[12:13]  ¹⁰⁰ tn Heb “he”; the referent (Israel) has been specified in the translation for clarity.

[12:13]  ¹⁰¹ 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.

[1:4]  ¹⁰² tn Heb “to him.” The referent (Hosea) has been specified in the translation for clarity.

[1:4]  ¹⁰³ tn Heb “I will visit.” The verb פָּקַד (paqad, “to visit”) has a very broad range of meanings: (1) “to pay attention to; to look at” (a) favorably: to look after; to provide for; to care for; (b) unfavorably: to seek vengeance for; to punish for; (2) militarily: (a) “to muster; to enroll”; (b) “to inspect; to review”; (3) leadership: (a) “to rule over; to oversee”; (b) Hiphil: “to appoint an overseer” (see BDB 823 s.v. פָּקַד; HALOT 955-58 s.v. פקד). In this context, the nuance “to punish” or “to take vengeance” (see 1b above) is most appropriate. Cf. KJV, ASV “I will avenge”; NAB, NASB, NRSV “I will punish.”

[1:4]  ¹⁰⁴ tn Heb “house” (so NAB, NRSV); NCV “family”; CEV “descendants.”

[1:4]  ¹⁰⁵ tn The plural form of דָּם (dam, “blood”) refers to “bloodshed” (BDB 196 s.v. דָּם 2.f). This is an example of a plural of abnormal condition (GKC 400 §124.n). The plural is used to represent natural objects which are found in an unnatural or abnormal condition. The plural is used because the natural object is normally found as a whole or in one unit, but in the abnormal condition the object is found in many parts. Normally, blood is contained as a whole within the body. However, when a brutal murder occurs, blood is shed and literally spilled all over the place. Cf. NIV “the massacre”; TEV, CEV, NLT “the murders.”

[1:4]  ¹⁰⁶ tn Heb “I will visit the bloodshed of Jezreel upon the house of Jehu.”

[1:4]  ¹⁰⁷ tn Heb “the kingdom of the house of Israel” (so NAB, NASB, NRSV). This has been simplified in the translation for stylistic reasons.

[1:4]  ¹⁰⁸ sn The proper name יִזְרְעֶאל (yizré’e’l, “Jezreel”) sounds like יִשְׂרָאֵל (yisra’el, “Israel”). This phonetic wordplay associates the sin at Jezreel with the judgment on Israel, stressing poetic justice.

[2:21]  ¹⁰⁹ tn Heb “And in that day”; NAB, NRSV “On that day.”

[2:21]  ¹¹⁰ 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]  ¹¹¹ 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”).

[1:1]  ¹¹² tc The textual problems in Hosea are virtually unparalleled in the OT. The Masoretic Text (MT), represented by the Leningrad Codex (c. a.d. 1008), which served as the basis for both BHK and BHS, and the Aleppo Codex (c. a.d. 952), are textually corrupt by all accounts and have a multitude of scribal errors. Many medieval Masoretic mss preserve textual variants that differ from the Leningrad and Aleppo Codices. The Qumran materials (4QXII^c,d,g) contain numerous textual variants that differ from the MT; unfortunately, these texts are quite fragmentary (frequently in the very place that an important textual problem appears). The textual tradition and translation quality of the LXX and the early Greek recensions (Aquila, Symmachus, Theodotion) is mixed; in some places they are inferior to the MT but in other places they preserve a better reading. The textual apparatus of BHK and BHS contains many proposed emendations based on the ancient versions (Greek, Syriac, Latin, Aramaic) that often appear to be superior readings than what is preserved in the MT. In numerous cases, the MT readings are so difficult morphologically, syntactically, and contextually that conservative conjectural emendations are necessary to make sense of the text. Most major English versions (e.g., KJV, ASV, RSV, NEB, NAB, NASB, NIV, TEV, NKJV, NJPS, NJB, NRSV, REB, NCV, CEV, NLT) adopt (either occasionally or frequently) textual variants reflected in the versions and occasionally adopt conservative conjectural emendations proposed in BHK and/or BHS. However, many of the textual problems in Hosea are so difficult that the English versions frequently are split among themselves. With this in mind, the present translation of Hosea must necessarily be viewed as only preliminary. Further work on the text and translation of Hosea is needed, not only in terms of the NET Bible but in Hosea studies in general. The text of Hosea should be better clarified when the Hebrew Old Testament Text Project completes work on the book of Hosea. For further study of textual problems in Hosea, see D. Barthélemy, ed., Preliminary and Interim Report on the Hebrew Old Testament Text Project, 5:228-71.

[1:1]  ¹¹³ tn Heb “The word of the Lord which was to Hosea.” The words “This is” are supplied in the translation for stylistic reasons.

[1:1]  ¹¹⁴ tn Heb “in the days of” (again later in this verse). Cf. NASB “during the days of”; NIV “during the reigns of”; NLT “during the years when.”

[1:1]  ¹¹⁵ tn Heb “Uzziah, Jotham, Ahaz, Hezekiah, kings of Judah.”

[1:1]  ¹¹⁶ sn Joash is a variation of the name Jehoash. Some English versions use “Jehoash” here (e.g., NIV, NCV, TEV, NLT).

[1:1]  ¹¹⁷ tn Heb “Jeroboam son of Joash, king of Israel.”

[1:11]  ¹¹⁸ tn Heb “sons” (twice in this verse, so NASB); KJV, ASV “children”; NIV, NRSV, TEV “people.”

[1:11]  ¹¹⁹ tn Heb “head” (so KJV, NAB, NRSV).

[1:11]  ¹²⁰ tn Alternatively, “gain possession of the land” (cf. NRSV) or “rise up from the land” (cf. NIV). This clause may be understood in two ways: (1) Israel will gain ascendancy over the land or conquer the land (e.g., Exod 1:10; cf. NAB “come up from other lands”) or (2) Israel will be “planted” in the land (Hos 2:24-25; cf. NLT “will…plant his people”).

[1:11]  ¹²¹ tn Or “For” (so NASB); NCV “because”; TEV “Yes.”

[5:6]  ¹²² sn The terms flocks and herds are used figuratively for animal sacrifices (metonymy of association). Hosea describes the futility of seeking God’s favor with mere ritual sacrifice without the prerequisite moral obedience (e.g., 1 Sam 15:24; Ps 50:6-8; 51:17-18; Isa 1:12; Mic 6:6-8).

[5:6]  ¹²³ tn Heb “they go out to seek the Lord”; NCV “to worship the Lord”; NLT “to offer sacrifices to the Lord.”

[5:6]  ¹²⁴ tn Heb “the Lord”; the phrase “the favor of” does not appear in Hebrew here, but is supplied for the sake of clarity. It is implied by the metonymical (cause-effect) reference to the Lord, the source of favor and forgiveness.

[6:1]  ¹²⁵ tn “has struck”; NRSV “struck down.”

[6:3]  ¹²⁶ tn The object (“him”) is omitted in the Hebrew text, but supplied in the translation for clarity.

[6:3]  ¹²⁷ 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]  ¹²⁸ tn The Hebrew infinitive construct with לְ (lamed) denotes purpose: “to know” (לָדַעַת, lada’at).

[7:9]  ¹²⁹ tn Heb “foreigners consume his strength”; NRSV “devour (sap NIV) his strength.”

[8:1]  ¹³⁰ tn Heb “A horn unto your gums!”; NAB “A trumpet to your lips!”

[8:1]  ¹³¹ 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]  ¹³² tn Heb “my covenant” (so NAB, NIV, NRSV); TEV “the covenant I made with them.”

[10:12]  ¹³³ tn Or “righteousness” (so KJV, NASB, NIV, NRSV, NLT); NAB “justice.”

[11:7]  ¹³⁴ tn The term תְלוּאִים (tÿlu’im, Qal passive participle masculine plural from תָּלָא, tala’, “to hang”) literally means “[My people] are hung up” (BDB 1067 s.v. תָּלָא). The verb תָּלָא//תָּלָה (“to hang”) is often used in a concrete sense to describe hanging an item on a peg (Ps 137:2; Song 4:4; Isa 22:24; Ezek 15:3; 27:10) or the impaling of the body of an executed criminal (Gen 40:19, 22; 41:13; Deut 21:22, 23; Josh 8:29; 10:26; 2 Sam 21:12; Esth 2:23; 5:14; 6:4; 7:9, 10; 8:7; 9:13, 14, 25). It is used figuratively here to describe Israel’s moral inability to detach itself from apostasy. Several English versions capture the sense well: “My people are bent on turning away from me” (RSV, NASB), “My people are determined to turn from me” (NIV), “My people are determined to reject me” (CEV; NLT “desert me”), “My people persist in its defection from me” (NJPS), and “they insist on turning away from me” (TEV).

[11:7]  ¹³⁵ tn The 1st person common singular suffix on the noun מְשׁוּבָתִי (mÿshuvati; literally, “turning of me”) functions as an objective genitive: “turning away from me.”

[11:7]  ¹³⁶ tc The meaning and syntax of the MT is enigmatic: וְאֶל־עַל יִקְרָאֻהוּ (vÿ’el-’al yiqra’uhu, “they call upwards to him”). Many English versions including KJV, NIV, NRSV, NLT take the referent of “him” as the “most High.” The BHS editors suggest reading וְאֶל־בַּעַל יִקְרָא וְהוּא (vÿ’el-ba’al yiqra’ vehu’, “they call to Baal, but he…”), connecting the 3rd person masculine singular independent personal pronoun וְהוּא (vÿhu’, “but he…”) with the following clause. The early Greek recensions (Aquila and Symmachus), as well as the Aramaic Targum and the Vulgate, vocalized עֹל (’ol) as “yoke” (as in 11:4): “they cry out because of [their] yoke” (a reading followed by TEV).

[11:10]  ¹³⁷ tn When the verb חָרַד (kharad, “to tremble”) is used with prepositions of direction, it denotes “to go or come trembling” (BDB 353 s.v. חָרַד 4; e.g., Gen 42:28; 1 Sam 13:7; 16:4; 21:2; Hos 11:10, 11). Thus, the phrase מִיָּם…וְיֶחֶרְדוּ (vÿyekherdu…miyyam) means “to come trembling from the west.” Cf. NAB “shall come frightened from the west.”

[11:11]  ¹³⁸ tn For the meaning of חָרַד (harad, “to tremble”) with prepositions of direction, see 11:10 above.

[12:2]  ¹³⁹ tn The noun רִיב (riv, “dispute”) is used in two contexts: (1) nonlegal contexts: (a) “dispute” between individuals (e.g., Gen 13:7; Isa 58:1; Jer 15:10) or (b) “brawl, quarrel” between people (e.g., Exod 17:7; Deut 25:1); and (2) legal contexts: (a) “lawsuit, legal process” (e.g., Exod 23:3-6; Deut 19:17; 21:5; Ezek 44:24; Ps 35:23), (b) “lawsuit, legal case” (e.g., Deut 1:12; 17:8; Prov 18:17; 25:9), and (c) God’s “lawsuit” on behalf of a person or against his own people (Hos 4:1; 12:3; Mic 6:2; HALOT 1225-26 s.v. רִיב). The term in Hosea refers to a covenant lawsuit in which Yahweh, the suzerain, lodges a legal case against his disobedient vassal, accusing Israel and Judah of breach of covenant which will elicit the covenant curses. Cf. NLT “is bringing a lawsuit.”

[14:2]  ¹⁴⁰ tn Heb “Take words with you and return to the Lord” (so NASB, NIV, NRSV).

[14:2]  ¹⁴¹ 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]  ¹⁴² 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]  ¹⁴³ 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]  ¹⁴⁴ 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.

[2:13]  ¹⁴⁵ 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]  ¹⁴⁶ tn The vav prefixed to a nonverb (וְאֹתִי, vé’oti) introduces a disjunctive contrastive clause, which is rhetorically powerful.

[2:13]  ¹⁴⁷ 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.

[4:14]  ¹⁴⁸ tn The words “it is true” are supplied in the translation to indicate that this is a conclusion drawn on the preceding behavior. Cf. NAB “So must a people”; NRSV “thus a people”; TEV “As the proverb says, ‘A people.’”

[7:14]  ¹⁴⁹ tn Heb “they do not cry out to me in their heart”; NLT “with sincere hearts.”

[7:14]  ¹⁵⁰ tc The MT reads יִתְגּוֹרָרוּ (yitgoraru) which is either (1) Hitpolel imperfect 3rd person masculine plural (“they assemble themselves”; so KJV, NASB) from I גּוּר (gur, “to sojourn”; BDB 157 s.v. I גּוּר) or (2) Hitpolel imperfect 3rd person masculine plural (“they excite themselves”) from II גּוּר (gur, “to stir up”; BDB 158 s.v. II גּוּר). However, the Hebrew lexicographers suggest that both of these options are unlikely. Several other Hebrew mss preserve an alternate textual tradition of יִתְגּוֹדָדוּ (yitgodadu) which is a Hitpolel imperfect 3rd person common plural (“they slash themselves”) from גָּדַד (gadad, “to cut”; BDB 151 s.v. גָּדַד), as also reflected in the LXX (cf. NAB “they lacerated themselves”; NRSV, TEV “gash themselves”; NLT “cut themselves.” This reflects the pagan Canaanite cultic practice of priests cutting themselves and draining their blood on the ground to elicit agricultural fertility by resurrecting the slain fertility god Baal from the underworld (Deut 14:1; 1 Kgs 18:28; Jer 16:6; 41:5; 47:5). Cf. CEV which adds “in the hope that Baal will bless their crops.”

[8:13]  ¹⁵¹ tn Heb “does not accept them”; the referent (their sacrifices) has been specified in the translation for clarity.

[9:7]  ¹⁵² tn Heb “the days of the visitation”; NAB, NASB, NIV, NRSV “the days of punishment.”

[9:7]  ¹⁵³ 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]  ¹⁵⁴ tn Heb “the days of the retribution”; NIV “of reckoning”; NRSV “of recompense.”

[9:7]  ¹⁵⁵ tn Heb “has come”; NIV “are at hand”; NLT “is almost here.”

[9:7]  ¹⁵⁶ 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]  ¹⁵⁷ tn Or “is distraught”; cf. CEV, NLT “are crazy.”

[9:7]  ¹⁵⁸ tn Heb “the man of the Spirit”; NAB, NRSV “spirit.”

[9:7]  ¹⁵⁹ 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]  ¹⁶⁰ tn Heb “great.”

[13:15]  ¹⁶¹ tc The MT reads בֵּן אַחִים יַפְרִיא (ben ’akhim yafri’, “he flourishes [as] a son of brothers”), which is awkward syntactically and enigmatic contextually. The Greek, Syriac, and Latin versions reflect a Vorlage of בֵּין אַחִים יַפְרִיד (ben ’akhim yafrid, “he causes division between brothers”). The BHS editors suggest the MT confused the common term אָח (’akh, “brother”) for the rarer term אָחוּ (’akhu, “marsh plant, reed plant” [Job 8:11] and “reed bed” [Gen 41:2, 18; HALOT 31 s.v. אָחוּ]). This is an Egyptian loanword which is also attested in Ugaritic and Old Aramaic. The original text probably read either כְּאָחוּ מַפְרִיא (kÿ’akhu mafri’, “he flourishes like a reed plant”; comparative כְּ, kaf, + noun אָחוּ, “reed” followed by Hiphil participle masculine singular from פָּרַה, parah, “to flourish”) or בֵּין אָחוּ מַפְרִיא (ben ’akhu mafri’, “he flourishes among the reeds”; preposition בֵּין, ben, “between” followed by masculine singular noun אָחוּ “reed” followed by Hiphil participle masculine singular from פָּרַה). The confusion over אָחוּ (“reed plant”) probably led to secondary scribal errors: (1) faulty word-division of אָחוּ מַפְרִיא to אָחוּם יַפְרִיא, and (2) secondary orthographic confusion of י (yod) and ו (vav) between אָחוּם and resultant אָחִים. For discussion, see D. Barthélemy, ed., Preliminary and Interim Report on the Hebrew Old Testament Text Project, 5:268-69. Several English versions retain the MT: “even though he thrives among his brothers” (NIV), “Though he be fruitful among his brethren” (KJV), “No matter how much you prosper more than the other tribes” (CEV), “Ephraim was the most fruitful of all his brothers (NLT). Others adopt one of the two emendations: (1) “though he flourishes among the reeds” (NEB, NASB, NJPS), and (2) “even though he flourishes like weeds” (TEV), “though he may flourish as the reed plant” (RSV).

[13:15]  tn Or “among the reed plants” (cf. NEB, NASB, NJPS).

[13:15]  ¹⁶² tc The MT וְיֵבוֹשׁ (vÿyevosh, “will be ashamed”; vav + Qal imperfect 3rd person masculine singular from בּוֹשׁ, bosh, “to be ashamed”) does not fit the context. The LXX, Syriac, and Vulgate reflect a Vorlage of וְיוֹבִישׁ (vÿyovish, “will dry up”; vav + Hiphil imperfect 3rd person masculine singular from יָבַשׁ, yavash, “to be dry”; HALOT 384 s.v. יבשׁ 1). This fits well with the parallel וְיֶחֱרַב (vÿyekherav, “will become dry”; vav + Qal imperfect 3rd person masculine singular from חָרַב, kharav, “to be dry”). See Isa 42:15; 44:27; Jer 51:36. The variant read by the ancient versions is followed by almost all modern English versions (as well as KJV, ASV).

[13:15]  ¹⁶³ tn The term “wind” is not repeated in the Hebrew text at this point but is implied; it is supplied in the translation for clarity.

[14:9]  ¹⁶⁴ tn The shortened form of the prefix-conjugation verb וְיָבֵן (vÿyaven) indicates that it is a jussive rather than an imperfect. When a jussive comes from a superior to an inferior, it may connote exhortation and instruction or advice and counsel. For the functions of the jussive, see IBHS 568-70 §34.3.

[9:10]  ¹⁶⁵ tn Heb “fathers”; a number of more recent English versions use the more general “ancestors” here.