Hosea 10:3
Context10:3 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 10:1
Context10:1 Israel was a fertile vine
that yielded fruit.
As his fruit multiplied,
he multiplied altars to Baal. 1
As his land prospered,
they adorned the fertility pillars.
Hosea 8:7-9
Context8:7 They sow the wind,
and so they will reap the whirlwind!
The stalk does not have any standing grain;
it will not produce any flour.
Even if it were to yield grain,
foreigners would swallow it all up.
8:8 Israel will be swallowed up among the nations;
they will be like a worthless piece of pottery.
8:9 They have gone up to Assyria,
like a wild donkey that wanders off.
Ephraim has hired prostitutes as lovers. 2
Hosea 10:1
Context10:1 Israel was a fertile vine
that yielded fruit.
As his fruit multiplied,
he multiplied altars to Baal. 3
As his land prospered,
they adorned the fertility pillars.
Hosea 12:13
Context12:13 The Lord brought Israel out of Egypt by a prophet,
and due to a prophet 4 Israel 5 was preserved alive. 6
Hosea 1:1
Context1:1 7 This is the word of the Lord which was revealed to Hosea 8 son of Beeri during the time when 9 Uzziah, Jotham, Ahaz, and Hezekiah ruled Judah, 10 and during the time when Jeroboam son of Joash 11 ruled Israel. 12
Hosea 1:1
Context1:1 13 This is the word of the Lord which was revealed to Hosea 14 son of Beeri during the time when 15 Uzziah, Jotham, Ahaz, and Hezekiah ruled Judah, 16 and during the time when Jeroboam son of Joash 17 ruled Israel. 18
Hosea 1:1
Context1:1 19 This is the word of the Lord which was revealed to Hosea 20 son of Beeri during the time when 21 Uzziah, Jotham, Ahaz, and Hezekiah ruled Judah, 22 and during the time when Jeroboam son of Joash 23 ruled Israel. 24
Hosea 1:1-7
Context1:1 25 This is the word of the Lord which was revealed to Hosea 26 son of Beeri during the time when 27 Uzziah, Jotham, Ahaz, and Hezekiah ruled Judah, 28 and during the time when Jeroboam son of Joash 29 ruled Israel. 30
1:2 When the Lord first spoke 31 through 32 Hosea, he 33 said to him, 34 “Go marry 35 a prostitute 36 who will bear illegitimate children conceived through prostitution, 37 because the nation 38 continually commits spiritual prostitution 39 by turning away from 40 the Lord.” 1:3 So Hosea married 41 Gomer, the daughter of Diblaim. Then she conceived and gave birth to a son for him. 1:4 Then the Lord said to Hosea, 42 “Name him ‘Jezreel,’ because in a little while I will punish 43 the dynasty 44 of Jehu on account of the bloodshed 45 in the valley of Jezreel, 46 and I will put an end to the kingdom 47 of Israel. 48 1:5 At that time, 49 I will destroy the military power 50 of Israel in the valley of Jezreel.”
1:6 She conceived again and gave birth to a daughter. Then the Lord 51 said to him, “Name her ‘No Pity’ (Lo-Ruhamah) because I will no longer have pity 52 on the nation 53 of Israel. For 54 I will certainly not forgive 55 their guilt. 56 1:7 But I will have pity on the nation 57 of Judah. 58 I will deliver them by the Lord their God; I will not deliver them by the warrior’s bow, by sword, by military victory, 59 by chariot horses, or by chariots.” 60
Hosea 1:1
Context1:1 61 This is the word of the Lord which was revealed to Hosea 62 son of Beeri during the time when 63 Uzziah, Jotham, Ahaz, and Hezekiah ruled Judah, 64 and during the time when Jeroboam son of Joash 65 ruled Israel. 66
Hosea 12:1
Context12:1 Ephraim continually feeds on the wind;
he chases the east wind all day;
he multiplies lies and violence.
They make treaties 67 with Assyria,
and send olive oil as tribute 68 to Egypt.
Hosea 12:1
Context12:1 Ephraim continually feeds on the wind;
he chases the east wind all day;
he multiplies lies and violence.
They make treaties 69 with Assyria,
and send olive oil as tribute 70 to Egypt.
Hosea 12:1
Context12:1 Ephraim continually feeds on the wind;
he chases the east wind all day;
he multiplies lies and violence.
They make treaties 71 with Assyria,
and send olive oil as tribute 72 to Egypt.
Hosea 14:7
Context14:7 People will reside again 73 in his shade;
they will plant and harvest grain in abundance. 74
They will blossom like a vine,
and his fame will be like the wine from Lebanon.
Hosea 14:2
Context14:2 Return to the Lord and repent! 75
Say to him: “Completely 76 forgive our iniquity;
accept 77 our penitential prayer, 78
that we may offer the praise of our lips as sacrificial bulls. 79
Hosea 1:1-4
Context1:1 80 This is the word of the Lord which was revealed to Hosea 81 son of Beeri during the time when 82 Uzziah, Jotham, Ahaz, and Hezekiah ruled Judah, 83 and during the time when Jeroboam son of Joash 84 ruled Israel. 85
1:2 When the Lord first spoke 86 through 87 Hosea, he 88 said to him, 89 “Go marry 90 a prostitute 91 who will bear illegitimate children conceived through prostitution, 92 because the nation 93 continually commits spiritual prostitution 94 by turning away from 95 the Lord.” 1:3 So Hosea married 96 Gomer, the daughter of Diblaim. Then she conceived and gave birth to a son for him. 1:4 Then the Lord said to Hosea, 97 “Name him ‘Jezreel,’ because in a little while I will punish 98 the dynasty 99 of Jehu on account of the bloodshed 100 in the valley of Jezreel, 101 and I will put an end to the kingdom 102 of Israel. 103
Proverbs 28:2
Context28:2 When a country is rebellious 104 it has many princes, 105
but by someone who is discerning and knowledgeable 106 order is maintained. 107
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[10:1] 1 tn The phrase “to Baal” does not appear in the Hebrew text here, but is implied; it is supplied in the translation for the sake of clarity. Cf. NCV “altars for idols”; NLT “altars of their foreign gods.”
[8:9] 2 tn Or “has hired herself out to lovers”; cf. NIV “has sold herself to lovers.”
[10:1] 3 tn The phrase “to Baal” does not appear in the Hebrew text here, but is implied; it is supplied in the translation for the sake of clarity. Cf. NCV “altars for idols”; NLT “altars of their foreign gods.”
[12:13] 4 tn Heb “by a prophet” (so NAB, NASB, NIV, NRSV).
[12:13] 5 tn Heb “he”; the referent (Israel) has been specified in the translation for clarity.
[12:13] 6 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.
[1:1] 7 tc The textual problems in Hosea are virtually unparalleled in the OT. The Masoretic Text (MT), represented by the Leningrad Codex (c.
[1:1] 8 tn Heb “The word of the
[1:1] 9 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] 10 tn Heb “Uzziah, Jotham, Ahaz, Hezekiah, kings of Judah.”
[1:1] 11 sn Joash is a variation of the name Jehoash. Some English versions use “Jehoash” here (e.g., NIV, NCV, TEV, NLT).
[1:1] 12 tn Heb “Jeroboam son of Joash, king of Israel.”
[1:1] 13 tc The textual problems in Hosea are virtually unparalleled in the OT. The Masoretic Text (MT), represented by the Leningrad Codex (c.
[1:1] 14 tn Heb “The word of the
[1:1] 15 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] 16 tn Heb “Uzziah, Jotham, Ahaz, Hezekiah, kings of Judah.”
[1:1] 17 sn Joash is a variation of the name Jehoash. Some English versions use “Jehoash” here (e.g., NIV, NCV, TEV, NLT).
[1:1] 18 tn Heb “Jeroboam son of Joash, king of Israel.”
[1:1] 19 tc The textual problems in Hosea are virtually unparalleled in the OT. The Masoretic Text (MT), represented by the Leningrad Codex (c.
[1:1] 20 tn Heb “The word of the
[1:1] 21 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] 22 tn Heb “Uzziah, Jotham, Ahaz, Hezekiah, kings of Judah.”
[1:1] 23 sn Joash is a variation of the name Jehoash. Some English versions use “Jehoash” here (e.g., NIV, NCV, TEV, NLT).
[1:1] 24 tn Heb “Jeroboam son of Joash, king of Israel.”
[1:1] 25 tc The textual problems in Hosea are virtually unparalleled in the OT. The Masoretic Text (MT), represented by the Leningrad Codex (c.
[1:1] 26 tn Heb “The word of the
[1:1] 27 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] 28 tn Heb “Uzziah, Jotham, Ahaz, Hezekiah, kings of Judah.”
[1:1] 29 sn Joash is a variation of the name Jehoash. Some English versions use “Jehoash” here (e.g., NIV, NCV, TEV, NLT).
[1:1] 30 tn Heb “Jeroboam son of Joash, king of Israel.”
[1:2] 31 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
[1:2] 32 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] 33 tn Heb “the
[1:2] 34 tn Heb “to Hosea.” The proper name is replaced by the pronoun here to avoid redundancy in English (cf. NIV, NCV, NLT).
[1:2] 35 tn Heb “Go, take for yourself” (so NRSV; NASB, NIV “to yourself”). In conjunction with the following phrase this means “marry.”
[1:2] 36 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] 37 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] 38 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] 39 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).
[1:3] 41 tn Heb “so he went and took” (וַיֵּלֶךְ וַיִּקַּח, vayyelekh vayyiqqakh; so NAB, NRSV).
[1:4] 42 tn Heb “to him.” The referent (Hosea) has been specified in the translation for clarity.
[1:4] 43 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] 44 tn Heb “house” (so NAB, NRSV); NCV “family”; CEV “descendants.”
[1:4] 45 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] 46 tn Heb “I will visit the bloodshed of Jezreel upon the house of Jehu.”
[1:4] 47 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] 48 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.
[1:5] 49 tn Heb “In that day” (so NIV; NAB, NRSV “On that day”).
[1:5] 50 tn Heb “I will break the bow” (so NAB, NRSV). The phrase “break the bow” (וְשַׁבָרְתִּי אֶת־קֶשֶׁת, véshavarti ’et-qeshet) is figurative. The term קֶשֶׁת (qeshet, “bow”) frequently refers to the warrior’s weapon (2 Sam 22:35; Ps 18:35; Job 20:24; Hos 2:20; Zech 9:10; 10:4). The reference to the warrior’s bow is a synecdoche of specific (bow) for general (military weaponry or power; see HALOT 1155 s.v. קֶשֶׁת 3). The noun קֶשֶׁת is used figuratively for “power” several times (e.g., Gen 49:24; 1 Sam 2:4; Jer 49:35; Job 29:20; Ps 37:15; BDB 906 s.v. 1.e).
[1:6] 51 tn Heb “Then he said”; the referent (the
[1:6] 52 sn The negative particle לאֹ (lo’, “no, not”) and the root רָחַם (rakham, “compassion”) are repeated in 1:6, creating a wordplay between the name Lo-Ruhamah (literally “No-Pity”) and the announcement of divine judgment, “I will no longer have pity on the nation of Israel.”
[1:6] 53 tn Heb “house”; cf. TEV, NLT “the people of Israel.”
[1:6] 54 tn The particle כִּי (ki) probably denotes cause (so NCV, TEV, CEV) or result here (GKC 505 §166.b; BDB 473 s.v. כִּי 3.c).
[1:6] 55 tn The verb נָשָׂא (nasa’, “to take away”) frequently denotes “to forgive” meaning to take away sin (BDB 671 s.v. נָשָׂא 3.c). The construction נָשׂא אֶשָּׂא (naso’ ’esa’, “I will certainly take away,” infinitive absolute + imperfect of the same root) repeats the root נָשָׂא for rhetorical emphasis, stressing the divine resolution not to forgive Israel.
[1:6] 56 tn The phrase “their guilt” does not appear in Hebrew, but is supplied in the translation for clarification. The ellipsis of the accusative direct object of נָשׂא אֶשָּׂא (naso’ ’esa’, “I will certainly take away”) is an example of brachyology. The accusative “guilt” must be supplied frequently with נָשַׂא (see BDB 671 s.v. נָשָׂא 3.c; e.g., Num 14:19; Isa 2:9; Ps 99:8). Many recent English versions simplify this to “forgive them” (e.g., NASB, NIV, NCV, NRSV, TEV, NLT).
[1:7] 57 tn Heb “house”; cf. NCV, TEV, NLT “the people of Judah.”
[1:7] 58 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] 59 tn Heb “by war” (so NAB, NRSV, TEV); KJV, NASB, NIV “battle.”
[1:7] 60 sn These military weapons are examples of the metonymy of adjunct (the specific weapons named) for subject (warfare).
[1:1] 61 tc The textual problems in Hosea are virtually unparalleled in the OT. The Masoretic Text (MT), represented by the Leningrad Codex (c.
[1:1] 62 tn Heb “The word of the
[1:1] 63 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] 64 tn Heb “Uzziah, Jotham, Ahaz, Hezekiah, kings of Judah.”
[1:1] 65 sn Joash is a variation of the name Jehoash. Some English versions use “Jehoash” here (e.g., NIV, NCV, TEV, NLT).
[1:1] 66 tn Heb “Jeroboam son of Joash, king of Israel.”
[12:1] 67 tn Heb “a treaty” (so NIV, NRSV); KJV, NASB “a covenant”; NAB “comes to terms.”
[12:1] 68 tn The phrase “as tribute” does not appear in the Hebrew text, but is supplied in the translation for clarity. Cf. NCV “send a gift of olive oil.”
[12:1] 69 tn Heb “a treaty” (so NIV, NRSV); KJV, NASB “a covenant”; NAB “comes to terms.”
[12:1] 70 tn The phrase “as tribute” does not appear in the Hebrew text, but is supplied in the translation for clarity. Cf. NCV “send a gift of olive oil.”
[12:1] 71 tn Heb “a treaty” (so NIV, NRSV); KJV, NASB “a covenant”; NAB “comes to terms.”
[12:1] 72 tn The phrase “as tribute” does not appear in the Hebrew text, but is supplied in the translation for clarity. Cf. NCV “send a gift of olive oil.”
[14:7] 73 tn Hosea uses the similar-sounding terms יָשֻׁבוּ יֹשְׁבֵי (yashuvu yoshve, “the dwellers will return”) to create a wordplay between the roots שׁוּב (shuv, “to return”) and יָשַׁב (yashav, “to dwell; to reside”).
[14:7] 74 tn Heb “they will cause the grain to live” or “they will revive the grain.” Some English versions treat this as a comparison: “they shall revive as the corn” (KJV); “will flourish like the grain” (NIV).
[14:2] 75 tn Heb “Take words with you and return to the
[14:2] 76 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] 77 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] 78 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] 79 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.
[1:1] 80 tc The textual problems in Hosea are virtually unparalleled in the OT. The Masoretic Text (MT), represented by the Leningrad Codex (c.
[1:1] 81 tn Heb “The word of the
[1:1] 82 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] 83 tn Heb “Uzziah, Jotham, Ahaz, Hezekiah, kings of Judah.”
[1:1] 84 sn Joash is a variation of the name Jehoash. Some English versions use “Jehoash” here (e.g., NIV, NCV, TEV, NLT).
[1:1] 85 tn Heb “Jeroboam son of Joash, king of Israel.”
[1:2] 86 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
[1:2] 87 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] 88 tn Heb “the
[1:2] 89 tn Heb “to Hosea.” The proper name is replaced by the pronoun here to avoid redundancy in English (cf. NIV, NCV, NLT).
[1:2] 90 tn Heb “Go, take for yourself” (so NRSV; NASB, NIV “to yourself”). In conjunction with the following phrase this means “marry.”
[1:2] 91 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] 92 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] 93 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] 94 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).
[1:3] 96 tn Heb “so he went and took” (וַיֵּלֶךְ וַיִּקַּח, vayyelekh vayyiqqakh; so NAB, NRSV).
[1:4] 97 tn Heb “to him.” The referent (Hosea) has been specified in the translation for clarity.
[1:4] 98 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] 99 tn Heb “house” (so NAB, NRSV); NCV “family”; CEV “descendants.”
[1:4] 100 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] 101 tn Heb “I will visit the bloodshed of Jezreel upon the house of Jehu.”
[1:4] 102 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] 103 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.
[28:2] 104 sn The Hebrew word translated “rebellious” has rebellion as its basic meaning, and that is the idea here. The proverb is describing a time when sinfulness brings about social and political unrest.
[28:2] 105 tn Heb “many are its princes” (so NASB).
[28:2] 106 tn Heb “a man who understands [and] knows”; NRSV “an intelligent ruler”; NLT “wise and knowledgeable leaders.”
[28:2] 107 tc The LXX reads (probably from a different underlying Hebrew text): “It is the fault of a violent man that quarrels start, but they are settled by a man of discernment.” For a survey of suggestions, see C. H. Toy, Proverbs (ICC), 495, and W. McKane, Proverbs (OTL), 630.