7:4 They are all like bakers, 1
they 2 are like a smoldering oven;
they are like a baker who does not stoke the fire
until the kneaded dough is ready for baking.
7:7 All of them are blazing like an oven;
they devour their rulers.
All of their kings fall –
and none of them call on me!
7:1 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.
1:2 When the Lord first spoke 7 through 8 Hosea, he 9 said to him, 10 “Go marry 11 a prostitute 12 who will bear illegitimate children conceived through prostitution, 13 because the nation 14 continually commits spiritual prostitution 15 by turning away from 16 the Lord.”
13:1 When Ephraim 17 spoke, 18 there was terror; 19
he was exalted 20 in Israel,
but he became guilty by worshiping Baal and died.
13:1 When Ephraim 21 spoke, 22 there was terror; 23
he was exalted 24 in Israel,
but he became guilty by worshiping Baal and died.
10:8 He waits in ambush near the villages; 25
in hidden places he kills the innocent.
His eyes look for some unfortunate victim. 26
10:9 He lies in ambush in a hidden place, like a lion in a thicket; 27
he lies in ambush, waiting to catch 28 the oppressed;
he catches the oppressed 29 by pulling in his net. 30
4:16 For they cannot sleep unless they cause harm; 31
they are robbed of sleep 32 until they make someone stumble. 33
2:1 Those who devise sinful plans are as good as dead, 34
those who dream about doing evil as they lie in bed. 35
As soon as morning dawns they carry out their plans, 36
because they have the power to do so.
1 tc The MT reads מְנָאֲפִים (mÿna’afim, “adulterers”; Piel participle masculine plural from נָאַף, na’af, “to commit adultery”), which does not seem to fit the context. The original reading was probably אוֹפִים (’ofim, “bakers”; Qal participle masculine plural from אָפַה, ’afah, “to bake”), which harmonizes well with the baker/oven/fire motif in 7:4-7. The textual deviation was caused by: (1) confusion of נ (nun) and ו (vav), (2) metathesis of נ/ו (nun/vav) and א (alef), and (3) dittography of מ (mem) from the preceding word. Original כֻּלָּם אוֹפִים (kullam ’ofim, “all of them are bakers”) was confused for כֻּלָּם מְנָאֲפִים (“all of them are adulterers”). In spite of this most English versions follow the reading of the MT here.
2 tc The MT preserves the enigmatic כְּמוֹ תַנּוּר בֹּעֵרָה מֵ (kÿmo tannur bo’erah me, “Like a burning oven, from…?”). The adjectival participle בֹּעֵרָה (“burning”) is feminine while the noun תַנּוּר (tannur, “oven”) that it modifies is masculine. The BHS editors solve this problem by simply redividing the words: כְּמוֹ תַנּוּר בֹּעֵר הֵם (cÿmo tannur bo’er hem, “they are like a burning oven”). This solution is followed by many English versions (e.g., NCV, NRSV, NLT).
3 tn Heb “sons” (twice in this verse, so NASB); KJV, ASV “children”; NIV, NRSV, TEV “people.”
4 tn Heb “head” (so KJV, NAB, NRSV).
5 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”).
6 tn Or “For” (so NASB); NCV “because”; TEV “Yes.”
7 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
8 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.
9 tn Heb “the
10 tn Heb “to Hosea.” The proper name is replaced by the pronoun here to avoid redundancy in English (cf. NIV, NCV, NLT).
11 tn Heb “Go, take for yourself” (so NRSV; NASB, NIV “to yourself”). In conjunction with the following phrase this means “marry.”
12 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.
13 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”).
14 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).
15 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).
16 tn Heb “from after.”
17 sn In Hosea the name “Ephraim” does not refer to the tribe, but to the region of Mount Ephraim where the royal residence of Samaria was located. It functions as a synecdoche of location (Mount Ephraim) for its inhabitants (the king of Samaria; e.g., 5:13; 8:8, 10).
18 tn The rulers of Ephraim (i.e., Samaria) issued many political decisions in the 8th century
19 tn The noun רְתֵת (rÿtet, “terror, trembling”) appears only here in OT (BDB 958 s.v. רְתֵת; HALOT 1300-1301 s.v. רְתֵת). However, it is attested in 1QH 4:33 where it means “trembling” and is used as a synonym with רַעַד (ra’ad, “quaking”). It also appears in Mishnaic Hebrew, meaning “trembling” (G. Dalman, Aramäisch-neuhebräisches Handwörterbuch, 406, s.v. רעד). This is the meaning reflected in the Greek recensions of Aquila, Symmachus, and Theodotion, as well as Jerome’s Latin Vulgate.
20 tc The MT vocalizes the consonantal text as נָשָׂא (nasa’, “he exalted”; Qal perfect 3rd person masculine singular) which is syntactically awkward. The LXX and Syriac reflect a vocalization tradition of נִשָּׂא (nisa’, “he was exalted”; Niphal perfect 3rd person masculine singular). The BHS editors suggest that this revocalization should be adopted, and it has been followed by NAB, NIV, NRSV.
21 sn In Hosea the name “Ephraim” does not refer to the tribe, but to the region of Mount Ephraim where the royal residence of Samaria was located. It functions as a synecdoche of location (Mount Ephraim) for its inhabitants (the king of Samaria; e.g., 5:13; 8:8, 10).
22 tn The rulers of Ephraim (i.e., Samaria) issued many political decisions in the 8th century
23 tn The noun רְתֵת (rÿtet, “terror, trembling”) appears only here in OT (BDB 958 s.v. רְתֵת; HALOT 1300-1301 s.v. רְתֵת). However, it is attested in 1QH 4:33 where it means “trembling” and is used as a synonym with רַעַד (ra’ad, “quaking”). It also appears in Mishnaic Hebrew, meaning “trembling” (G. Dalman, Aramäisch-neuhebräisches Handwörterbuch, 406, s.v. רעד). This is the meaning reflected in the Greek recensions of Aquila, Symmachus, and Theodotion, as well as Jerome’s Latin Vulgate.
24 tc The MT vocalizes the consonantal text as נָשָׂא (nasa’, “he exalted”; Qal perfect 3rd person masculine singular) which is syntactically awkward. The LXX and Syriac reflect a vocalization tradition of נִשָּׂא (nisa’, “he was exalted”; Niphal perfect 3rd person masculine singular). The BHS editors suggest that this revocalization should be adopted, and it has been followed by NAB, NIV, NRSV.
25 tn Heb “he sits in the ambush of the villages.”
26 tn Heb “his eyes for an unfortunate person lie hidden.” The language may picture a lion (see v. 9) peering out from its hiding place in anticipation that an unsuspecting victim will soon come strolling along.
27 tn Or “in its den.”
28 tn The verb, which also appears in the next line, occurs only here and in Judg 21:21.
29 tn The singular form is collective (see v. 10) or refers to the typical or representative oppressed individual.
30 tn Or “when he [i.e., the wicked man] pulls in his net.”
31 sn The verb is רָעַע (ra’a’), which means “to do evil; to harm.” The verse is using the figure of hyperbole to stress the preoccupation of some people with causing trouble. R. L. Alden says, “How sick to find peace only at the price of another man’s misfortune” (Proverbs, 47).
32 sn Heb “their sleep is robbed/seized”; these expressions are metonymical for their restlessness in plotting evil.
33 sn The Hiphil imperfect (Kethib) means “cause to stumble.” This idiom (from hypocatastasis) means “bring injury/ruin to someone” (BDB 505-6 s.v. כָּשַׁל Hiph.1).
34 tn Heb “Woe to those who plan sin.” The Hebrew term הוֹי (hoy, “woe”; “ah”) was a cry used in mourning the dead.
35 tn Heb “those who do evil upon their beds.”
36 tn Heb “at the light of morning they do it.”