Isaiah 54:5

54:5 For your husband is the one who made you –

the Lord who commands armies is his name.

He is your protector, ¹  the Holy One of Israel. ² 

He is called “God of the entire earth.”

Jeremiah 3:20

3:20 But, you have been unfaithful to me, nation of Israel, ³ 

like an unfaithful wife who has left her husband,” ⁴ 

says the Lord.

Hosea 2:1-4

2:1 Then you will call ⁵  your ⁶  brother, “My People” (Ammi)! You will call your sister, “Pity” (Ruhamah)!

Idolatrous Israel Will Be Punished Like a Prostitute

2:2 Plead earnestly ⁷  with your ⁸  mother

(for ⁹  she is not my wife, and I am not her husband),

so that ¹⁰  she might put an end to her adulterous lifestyle, ¹¹ 

and turn away from her sexually immoral behavior. ¹² 

2:3 Otherwise, I will strip her naked,

and expose her like she was when she was born.

I will turn her land into a wilderness

and make her country a parched land,

so that I might kill ¹³  her with thirst.

2:4 I will have no pity on her children, ¹⁴ 

because they are children conceived in adultery. ¹⁵ 

[54:5]  ¹ tn Or “redeemer.” See the note at 41:14.

[54:5]  ² sn See the note on the phrase “the Holy One of Israel” in 1:4.

[3:20]  ³ tn Heb “house of Israel.”

[3:20]  ⁴ tn Heb “a wife unfaithful from her husband.”

[2:1]  ⁵ 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]  ⁶ 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.

[2:2]  ⁷ 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]  ⁸ 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]  ⁹ tn The particle כִּי (ki) introduces a parenthetical explanatory clause (however, cf. NCV “because”).

[2:2]  ¹⁰ 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]  ¹¹ 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]  ¹² tn Heb “[put away] her immoral behavior from between her breasts.” Cf. KJV “her adulteries”; NIV “the unfaithfulness.”

[2:3]  ⁹ tn Heb “and kill her with thirst.” The vav prefixed to the verb (וַהֲמִתִּיהָ, vahamittiha) introduces a purpose/result clause: “in order to make her die of thirst” (purpose) or “and thus make her die of thirst” (result).

[2:4]  ¹¹ tn Heb “her sons.” English versions have long translated this as “children,” however; cf. KJV, ASV, NAB, NASB, NIV, NRSV, NLT.

[2:4]  ¹² tn Heb “sons of adulteries”; KJV “children of whoredoms.”