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 ¹  on you.

Hosea 1:9

1:9 Then the Lord ²  said: “Name him ‘Not My People’ (Lo-Ammi), because you ³  are not my people and I am not your ⁴  God.” ⁵ 

Hosea 10:15

10:15 So will it happen to you, O Bethel, ⁶ 

because of your great wickedness!

When that day dawns, ⁷ 

the king of Israel will be destroyed. ⁸ 

Hosea 5:1

Announcement of Sin and Judgment

5:1 Hear this, you priests!

Pay attention, you Israelites! ⁹ 

Listen closely, ¹⁰  O king! ¹¹ 

For judgment is about to overtake you! ¹² 

For you were like a trap ¹³  to Mizpah, ¹⁴ 

like a net ¹⁵  spread out to catch Tabor. ¹⁶ 

Hosea 5:13

5:13 When Ephraim saw ¹⁷  his sickness

and Judah saw his wound,

then Ephraim turned ¹⁸  to Assyria,

and begged ¹⁹  its great king ²⁰  for help.

But he will not be able to heal you!

He cannot cure your wound! ²¹ 

[10:12]  ¹ tn Or “righteousness” (so KJV, NASB, NIV, NRSV, NLT); NAB “justice.”

[1:9]  ² 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]  ³ 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]  ⁴ 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]  ⁵ 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.

[10:15]  ³ map For location see Map4 G4; Map5 C1; Map6 E3; Map7 D1; Map8 G3.

[10:15]  ⁴ tn Heb “when the dawn is cut off” or “when the day ceases.” Cf. NLT “When the day of judgment dawns.”

[10:15]  ⁵ tn The root דָמָה (damah, “to be cut off, cease to exist, be destroyed”; BDB 198 s.v. דָמָה; HALOT 225 s.v. דמה) is repeated in the Hebrew text. The form נִדְמֹה (nidmoh, Niphal infinitive absolute) appears in the first colon, and the form נִדְמָה (nidmah, Niphal perfect 3rd person masculine singular) appears in the second colon. This striking repetition creates a dramatic wordplay which, for stylistic reasons, cannot be reproduced in English translations: “The moment the dawn ceases to exist (i.e., at the break of dawn), the king of Israel will cease to exist.”

[5:1]  ⁴ tn Heb “O house of Israel” (so NAB, NASB, NRSV); NLT “all of Israel’s leaders.”

[5:1]  ⁵ tn Heb “Use the ear”; ASV “give ear.”

[5:1]  ⁶ tn Heb “O house of the king” (so KJV); NIV “O royal house.”

[5:1]  ⁷ tn Heb “for the judgment is to you”; or “For this accusation is against you.” Cf. NIV “This judgment is against you.”

[5:1]  ⁸ sn The noun פַּח (pakh, “trap”) is used (1) literally of a bird-trap, used in similes and metaphors (Amos 3:5; Prov 7:23; Eccl 9:12), and (2) figuratively to refer to (a) calamities and plots (Job 18:9; 22:10; Pss 91:3; 119:110; 124:7; 140:6; 141:9; 142:4; Prov 22:5; Isa 24:17-18; Jer 18:22; 48:43-44; Hos 9:8) and (b) a source of calamity (Josh 23:13; Pss 11:6; 69:23; Isa 8:14; Hos 5:1; BDB 809 s.v. פַּח).

[5:1]  ⁹ tn Heb “you were a trap to Mizpah.”

[5:1]  ¹⁰ sn The noun רֶשֶׁת (reshet, “net”) is used (1) literally of a net used to catch birds (Prov 1:17) and (2) in figurative descriptions of the wicked plotting to ensnare their victims (Prov 29:5; Pss 9:16; 10:9; 25:15; 31:5; 35:7; 57:7; 140:6; Job 18:8; BDB 440 s.v. רֶשֶׁת).

[5:1]  ¹¹ tn Heb “and a net spread out over Tabor.”

[5:13]  ⁵ tn Hosea employs three preterites (vayyiqtol forms) in verse 13a-b to describe a past-time situation.

[5:13]  ⁶ tn Heb “went to” (so NAB, NRSV, TEV); CEV “asked help from.”

[5:13]  ⁷ tn Heb “sent to” (so KJV, NIV, NRSV).

[5:13]  ⁸ tc The MT reads מֶלֶךְ יָרֵב (melekh yarev, “a contentious king”). This is translated as a proper name (“king Jareb”) by KJV, ASV, NASB. However, the stative adjective יָרֵב (“contentious”) is somewhat awkward. The words should be redivided as an archaic genitive-construct מַלְכִּי רָב (malki rav, “great king”; cf. NAB, NIV, NRSV, NLT) which preserves the old genitive hireq yod ending. This is the equivalent of the Assyrian royal epithet sarru rabbu (“the great king”). See also the tc note on the same phrase in 10:6.

[5:13]  ⁹ tn Heb “your wound will not depart from you.”