Hosea 2:1-2

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

Idolatrous Israel Will Be Punished Like a Prostitute

2:2 Plead earnestly ³  with your ⁴  mother

(for ⁵  she is not my wife, and I am not her husband),

so that ⁶  she might put an end to her adulterous lifestyle, ⁷ 

and turn away from her sexually immoral behavior. ⁸ 

Hosea 2:14-15

Future Repentance and Restoration of Israel

2:14 However, in the future I will allure her; ⁹ 

I will lead ¹⁰  her back into the wilderness,

and speak tenderly to her.

2:15 From there I will give back her vineyards to her,

and turn the “Valley of Trouble” ¹¹  into an “Opportunity ¹²  for Hope.”

There she will sing as she did when she was young, ¹³ 

when ¹⁴  she came up from the land of Egypt.

[2:1]  ¹ 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]  ² 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]  ³ 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]  ⁴ 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]  ⁵ tn The particle כִּי (ki) introduces a parenthetical explanatory clause (however, cf. NCV “because”).

[2:2]  ⁶ 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]  ⁷ 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]  ⁸ tn Heb “[put away] her immoral behavior from between her breasts.” Cf. KJV “her adulteries”; NIV “the unfaithfulness.”

[2:14]  ⁹ tn The participle מְפַתֶּיהָ (méfatteha, Piel participle masculine singular + 3rd feminine singular suffix from פָּתָה, patah, “to allure”) following the deictic particle הִנֵּה (hinneh, “Now!”) describes an event that will occur in the immediate or near future.

[2:14]  ¹⁰ tn Following the future-time referent participle (מְפַתֶּיהָ, méfatteha) there is a string of perfects introduced by vav consecutive that refer to future events.

[2:15]  ¹¹ tn Heb “Valley of Achor,” so named because of the unfortunate incident recorded in Josh 7:1-26 (the name is explained in v. 26; the Hebrew term Achor means “disaster” or “trouble”). Cf. TEV, CEV “Trouble Valley.”

[2:15]  ¹² tn Heb “door” or “doorway”; cf. NLT “gateway.” Unlike the days of Joshua, when Achan’s sin jeopardized Israel’s mission and cast a dark shadow over the nation, Israel’s future return to the land will be marked by renewed hope.

[2:15]  ¹³ tn Heb “as in the days of her youth” (so NAB, NIV, NRSV).

[2:15]  ¹⁴ tn Heb “as in the day when” (so KJV, NASB).