Hosea 2:17

2:17 For ¹  I will remove the names of the Baal idols ²  from your lips, ³ 

so that you will never again utter their names!” ⁴ 

Hosea 12:9

12:9 “I am the Lord your God ⁵  who brought you ⁶  out of Egypt;

I will make you live in tents again as in the days of old. ⁷ 

Hosea 1:6

1:6 She conceived again and gave birth to a daughter. Then the Lord ⁸  said to him, “Name her ‘No Pity’ (Lo-Ruhamah) because I will no longer have pity ⁹  on the nation ¹⁰  of Israel. For ¹¹  I will certainly not forgive ¹²  their guilt. ¹³ 

Hosea 2:16

2:16 “At that time,” ¹⁴  declares the Lord,

“you will call, ¹⁵  ‘My husband’; ¹⁶ 

you will never again call me, ¹⁷  ‘My master.’ ¹⁸ 

Hosea 11:12

God’s Lawsuit against Israel: Breach of Covenant

11:12 (12:1) ¹⁹  Ephraim has surrounded me with lies;

the house of Israel has surrounded me ²⁰  with deceit.

But Judah still roams about with ²¹  God;

he remains faithful to the Holy One.

Hosea 14:3

14:3 Assyria cannot save us;

we will not ride warhorses.

We will never again say, ‘Our gods’

to what our own hands have made.

For only you will show compassion to Orphan Israel!” ²² 

Hosea 14:8

14:8 O Ephraim, I do not want to have anything to do ²³  with idols anymore!

I will answer him and care for him.

I am like ²⁴  a luxuriant cypress tree; ²⁵ 

your fruitfulness comes from me! ²⁶ 

Hosea 1:4

1:4 Then the Lord said to Hosea, ²⁷  “Name him ‘Jezreel,’ because in a little while I will punish ²⁸  the dynasty ²⁹  of Jehu on account of the bloodshed ³⁰  in the valley of Jezreel, ³¹  and I will put an end to the kingdom ³²  of Israel. ³³ 

Hosea 3:1

An Illustration of God’s Love for Idolatrous Israel

3:1 The Lord said to me, “Go, show love to ³⁴  your wife ³⁵  again, even though she loves ³⁶  another man ³⁷  and continually commits adultery. ³⁸  Likewise, the Lord loves ³⁹  the Israelites ⁴⁰  although they turn to other gods and love to offer raisin cakes to idols.” ⁴¹ 

[2:17]  ¹ tn The vav consecutive prefixed to וַהֲסִרֹתִי (vahasiroti) “I will remove” (vav consecutive + Hiphil perfect 1st person common singular) introduces an explanatory clause.

[2:17]  ² tn Heb “the Baals.” The singular term בַּעַל (ba’al) refers to the Canaanite god Baal himself, while the plural form הַבְּעָלִים (habbé’alim) refers to the manifestations of the god (i.e., idols; BDB 127 s.v. בָּעַל II.1).

[2:17]  ³ tn Heb “from her mouth.” In the translation this is rendered as second person for consistency.

[2:17]  ⁴ tn Heb “they will no longer be mentioned by their name.”

[12:9]  ⁵ sn The Lord answers Ephraim’s self-assertion (“I am rich!”) with the self-introduction formula (“I am the Lord your God!”) which introduces judgment oracles and ethical instructions.

[12:9]  ⁶ tn Or “[Ever since you came] out of Egypt”; CEV “just as I have been since the time you were in Egypt.”

[12:9]  ⁷ tn Heb “as in the days of meeting” (כִּימֵי מוֹעֵד, kime mo’ed). This phrase might refer to “time of the festival” (e.g., Hos 2:13; 9:5; cf. NASB, NRSV, NLT) or the Lord’s first “meeting” with Israel in the desert (cf. NAB, TEV, CEV). In his announcements about Israel’s future, Hosea uses “as in the days of […]” (כִּימֵי) or “as in the day of […]” (כְּיוֹם, kÿyom) to introduce analogies drawn from Israel’s early history (e.g., Hos 2:5, 17; 9:9; 10:9).

[1:6]  ⁹ tn Heb “Then he said”; the referent (the Lord) does not appear in Hebrew, but has been specified in the translation for clarity. Many English versions specify the speaker here (KJV “God”; ASV “Jehovah”; NASB, NIV, NRSV “the Lord”).

[1:6]  ¹⁰ 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]  ¹¹ tn Heb “house”; cf. TEV, NLT “the people of Israel.”

[1:6]  ¹² 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]  ¹³ 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]  ¹⁴ 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).

[2:16]  ¹³ tn Heb “And in that day”; NLT “In that coming day.”

[2:16]  ¹⁴ tc The MT reads תִּקְרְאִי (tiqrÿ’i, “you will call”; Qal imperfect 2nd person feminine singular). The versions (LXX, Syriac, Vulgate) all reflect an alternate Vorlage of תִּקְרָא לִי (tiqra’ li, “she will call me”; Qal imperfect 3rd person feminine singular followed by preposition לְ, lamed, + 1st person common singular pronominal suffix). This textual variant undoubtedly arose under the influence of לִי תִּקְרְאִי (tiqrÿ’i li) which follows. Most English versions follow the reading of the MT (KJV, ASV, NASB, NIV, NRSV, NLT, CEV), but some follow the ancient versions and read the 3rd person (“she”, so NAB, NCV, TEV).

[2:16]  ¹⁵ tn There are wordplays on the terms אִישׁ (’ish) and בַּעַל (ba’al) here. The term אִישִׁי (’ishi, “my man, husband”) is a title of affection (Gen 2:23; 3:6, 16) as the counterpart to אִשָּׁה (’ishah, “woman, wife”). The term בַּעְלִי (ba’li, “my lord”) emphasizes the husband’s legal position (Exod 21:3; Deut 22:22; 24:4). The relationship will no longer be conditioned on the outward legal commitment but on a new inward bond of mutual affection and love.

[2:16]  ¹⁶ tc The MT reads תִקְרְאִי לִי (tiqrÿ’i li, “you will call me”; Qal imperfect 2nd person feminine singular followed by preposition לְ, lamed, + 1st person common singular pronominal suffix). The versions (LXX, Syriac, Vulgate) all reflect an alternate Vorlage of תִקְרְא לִי (tiqrÿ’ li, “she will call me”; Qal imperfect 3rd person feminine singular followed by preposition לְ + 1st person common singular pronominal suffix). This textual variant is related to the preceding textual issue (see preceding tc note).

[2:16]  ¹⁷ sn There is a wordplay on the terms בַּעְלִי (ba’li, “my master”) and הַבְּעָלִים (habbé’alim, “the Baals”) which are derived from the root בַּעַל (ba’al, “master; lord”). This wordplay is especially effective because the term בַּעַל can refer to one’s husband and is also the name of the Canaanite storm god Baal. Referring to a spouse the term normally means “husband; master.” It was a common, ordinary, nonpejorative term that was frequently used in an interchangeable manner with אִישׁ (’ish, “husband; man”). Due to its similarity in sound to the abhorrent Canaanite fertility god Baal, the repentant Israelites would be so spiritually sensitive that they would refrain from even uttering this neutral term for fear of recalling their former idolatry. The purpose of the exile is to end Israel’s worship of Baal and to remove syncretism.

[11:12]  ¹⁷ sn Beginning with 11:12, the verse numbers through 12:14 in the English Bible differ by one from the verse numbers in the Hebrew text (BHS), with 11:12 ET = 12:1 HT, 12:1 ET = 12:2 HT, etc., through 12:14 ET = 12:15 HT. From 13:1 to 13:16 the verse numbers in the English Bible and the Hebrew Bible are again the same.

[11:12]  ¹⁸ tn The phrase “has surrounded me” is not repeated in the Hebrew text here, but is implied by the parallelism in the preceding line. It is supplied in the translation for stylistic reasons, smoothness, and readability.

[11:12]  ¹⁹ tn The verb רוּד (rud, “to roam about freely”) is used in a concrete sense to refer to someone wandering restlessly and roaming back and forth (BDB 923 s.v. רוּד; Judg 11:37). Here, it is used figuratively, possibly with positive connotations, as indicated by the preposition עִם (’im, “with”), to indicate accompaniment: “but Judah still goes about with God” (HALOT 1194 s.v. רוד). Some English versions render it positively: “Judah still walks with God” (RSV, NRSV); “Judah is restive under God” (REB); “but Judah stands firm with God” (NJPS); “but Judah yet ruleth with God” (KJV, ASV). Other English versions adopt the negative connotation “to wander restlessly” and nuance עִם in an adversative sense (“against”): “Judah is still rebellious against God” (NAB), “Judah is unruly against God” (NIV), and “the people of Judah are still rebelling against me” (TEV).

[14:3]  ²¹ tn Heb “For the orphan is shown compassion by you.” The present translation takes “orphan” as a figurative reference to Israel, which is specified in the translation for clarity.

[14:8]  ²⁵ tn The Hebrew expression מַה־לִּי עוֹד (mah-li ’od) is a formula of repudiation/emphatic denial that God has anything in common with idols: “I want to have nothing to do with […] any more!” Cf., e.g., Judg 11:12; 2 Sam 16:10; 19:23; 1 Kgs 17:18; 2 Kgs 3:13; 2 Chr 35:21; Jer 2:18; Ps 50:16; BDB 553 s.v. מָה 1.d.(c).

[14:8]  ²⁶ tn The term “like” does not appear in the Hebrew text, but is supplied in the translation for clarity, as in the majority of English versions (including KJV).

[14:8]  ²⁷ tn Cf. KJV “a green fir tree”; NIV, NCV “a green pine tree”; NRSV “an evergreen cypress.”

[14:8]  ²⁸ tn Heb “your fruit is found in me”; NRSV “your faithfulness comes from me.”

[1:4]  ²⁹ tn Heb “to him.” The referent (Hosea) has been specified in the translation for clarity.

[1:4]  ³⁰ 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]  ³¹ tn Heb “house” (so NAB, NRSV); NCV “family”; CEV “descendants.”

[1:4]  ³² 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]  ³³ tn Heb “I will visit the bloodshed of Jezreel upon the house of Jehu.”

[1:4]  ³⁴ 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]  ³⁵ 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.

[3:1]  ³³ tn Heb “Go again! Love!” Cf. NAB “Give your love to.”

[3:1]  ³⁴ tn Heb “a woman.” The probable referent is Gomer. Some English translations (e.g., NIV, NLT) specify the referent as “your wife.”

[3:1]  ³⁵ tc The MT vocalizes אֲהֻבַת (’ahuvat) as a construct form of the Qal passive participle and takes רֵעַ (rea’) as a genitive of agent: “who is loved by רֵעַ.” However, the ancient versions (LXX, Syriac, Vulgate) all vocalize אֲהֻבַת as an absolute form of the Qal active participle, and take רֵעַ as the accusative direct object: “who loves רֵעַ.” The English translations consistently follow the MT. The editors of BHS suggest the revocalization but with some reservation. For discussion of the vocalization, see D. Barthélemy, ed., Preliminary and Interim Report on the Hebrew Old Testament Text Project, 5:230.

[3:1]  ³⁶ tn The meaning of the noun רֵעַ (rea’) is debated because it has a broad range of meanings: (1) “friend,” (2) “lover,” (3) “companion,” (4) “neighbor,” and (5) “another” (HALOT 1253-55 s.v. II רֵעַ; BDB 945-46 s.v. II רֵעַ). The Hebrew lexicons favor the nuance “lover; paramour” here (HALOT 1255 s.v. 2; BDB 946 s.v. 1). Most scholars adopt the same approach; however, a few suggest that רֵעַ does not refer to another man, but to her husband (Hosea). Both approaches are reflected in English translations: NASB “a woman who is loved by her husband”; NIV “though she is loved by another”; NAB “a woman beloved of a paramour”; KJV “a woman beloved of her friend”; NJPS “a woman who, while befriended by a companion”; TEV “a woman who is committing adultery with a lover”; CEV “an unfaithful woman who has a lover.”

[3:1]  ³⁷ tn Heb “love a woman who is loved of a lover and is an adulteress.”

[3:1]  ³⁸ tn Heb “like the love of the Lord.” The genitive after the construct functions as a subjective genitive.

[3:1]  ³⁹ tn Heb “sons of Israel” (so NASB); KJV “children of Israel”; NAB “people of Israel.”

[3:1]  ⁴⁰ tn Heb “they are lovers of cakes of raisins.” A number of English translations render this literally (e.g., ASV, NAB, NASB, NRSV).