Hosea 2:2-8

Idolatrous Israel Will Be Punished Like a Prostitute

2:2 Plead earnestly ¹  with your ²  mother

(for ³  she is not my wife, and I am not her husband),

so that ⁴  she might put an end to her adulterous lifestyle, ⁵ 

and turn away from her sexually immoral behavior. ⁶ 

2:3 Otherwise, I will strip her naked,

and expose her like she was when she was born.

I will turn her land into a wilderness

and make her country a parched land,

so that I might kill ⁷  her with thirst.

2:4 I will have no pity on her children, ⁸ 

because they are children conceived in adultery. ⁹ 

2:5 For their mother has committed adultery;

she who conceived them has acted shamefully.

For she said, “I will seek out ¹⁰  my lovers; ¹¹ 

they are the ones who give me my bread and my water,

my wool, my flax, my olive oil, and my wine. ¹² 

The Lord’s Discipline Will Bring Israel Back

2:6 Therefore, I will soon ¹³  fence her in ¹⁴  with thorns;

I will wall her in ¹⁵  so that ¹⁶  she cannot find her way. ¹⁷ 

2:7 Then she will pursue her lovers, but she will not catch ¹⁸  them;

she will seek them, but she will not find them. ¹⁹ 

Then she will say,

“I will go back ²⁰  to my husband, ²¹ 

because I was better off then than I am now.” ²² 

Agricultural Fertility Withdrawn from Israel

2:8 Yet ²³  until now ²⁴  she has refused to acknowledge ²⁵  that I ²⁶  was the one

who gave her the grain, the new wine, and the olive oil;

and that it was I who ²⁷  lavished on her the silver and gold –

which they ²⁸  used in worshiping Baal! ²⁹ 

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

[2:2]  ⁴ 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]  ⁵ 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]  ⁶ tn Heb “[put away] her immoral behavior from between her breasts.” Cf. KJV “her adulteries”; NIV “the unfaithfulness.”

[2:3]  ⁷ tn Heb “and kill her with thirst.” The vav prefixed to the verb (וַהֲמִתִּיהָ, vahamittiha) introduces a purpose/result clause: “in order to make her die of thirst” (purpose) or “and thus make her die of thirst” (result).

[2:4]  ⁸ tn Heb “her sons.” English versions have long translated this as “children,” however; cf. KJV, ASV, NAB, NASB, NIV, NRSV, NLT.

[2:4]  ⁹ tn Heb “sons of adulteries”; KJV “children of whoredoms.”

[2:5]  ¹⁰ tn Heb “I will go after” (so KJV, NAB, NIV, NRSV).

[2:5]  ¹¹ sn This statement alludes to the practice of sexual rites in the Canaanite fertility cult which attempted to secure agricultural fertility from the Canaanite gods (note the following reference to wool, flax, olive oil, and wine).

[2:5]  ¹² tn Heb “my drinks.” Many English versions use the singular “drink” here, but cf. NCV, TEV, CEV “wine.”

[2:6]  ¹³ tn The deictic particle הִנְנִי (hinni, “Behold!”) introduces a future-time reference participle that refers to imminent future action: “I am about to” (TEV “I am going to”).

[2:6]  ¹⁴ tn Heb “I will hedge up her way”; NIV “block her path.”

[2:6]  ¹⁵ tn Heb “I will wall in her wall.” The cognate accusative construction וְגָדַרְתִּי אֶת־גְּדֵרָהּ (vÿgadarti ’et-gÿderah, “I will wall in her wall”) is an emphatic literary device. The 3rd person feminine singular suffix on the noun functions as a dative of disadvantage: “as a wall against her” (A. B. Davidson, Hebrew Syntax, 3, remark 2). The expression means “I will build a wall to bar her way.” Cf. KJV “I will make a wall”; TEV “I will build a wall”; RSV, NASB, NRSV “I will build a wall against her”; NLT “I will fence her in.”

[2:6]  ¹⁶ tn The disjunctive clause (object followed by negated verb) introduces a clause which can be understood as either purpose or result.

[2:6]  ¹⁷ tn Heb “her paths” (so NAB, NRSV).

[2:7]  ¹⁸ tn Heb “overtake” (so KJV, NAB, NASB, NRSV); NLT “be able to catch up with.”

[2:7]  ¹⁹ tn In the Hebrew text the accusative direct object pronoun אֹתָם (’otam, “them”) is omitted/elided for balanced poetic parallelism. The LXX supplies αὐτους (autous, “them”); but it is not necessary to emend the MT because this is a poetic literary convention rather than a textual problem.

[2:7]  ²⁰ tn Heb “I will go and return” (so NRSV). The two verbs joined with vav form a verbal hendiadys. Normally, the first verb functions adverbially and the second retains its full verbal sense (GKC 386-87 §120.d, h). The Hebrew phrase אֵלְכָה וְאָשׁוּבָה (’elkhah vÿ’ashuvah, “I will go and I will return”) connotes, “I will return again.” As cohortatives, both verbs emphasize the resolution of the speaker.

[2:7]  ²¹ tn Heb “to my man, the first.” Many English translations (e.g., KJV, NAB, NRSV, TEV) take this as “my first husband,” although this implies that there was more than one husband involved. The text refers to multiple lovers, but these were not necessarily husbands.

[2:7]  ²² tn Or “because it was better for me then than now” (cf. NCV).

[2:8]  ²³ tn Or “For” (so KJV, NASB); or “But” (so NCV).

[2:8]  ²⁴ tn The phrase “until now” does not appear in the Hebrew text, but is supplied in the translation for the sake of clarity and smoothness.

[2:8]  ²⁵ tn Heb “she does not know” (so NASB, NCV); or “she does not acknowledge.”

[2:8]  ²⁶ tn The 1st person common singular independent personal pronoun אָנֹכִי (’anokhi, “I”) is emphatic, since the subject of this verbal clause is already explicit in the verb נָתַתִּי (natatti, Qal perfect 1st person common singular: “I gave”).

[2:8]  ²⁷ tn The phrase “that it was I who” does not appear in the Hebrew text here, but is supplied in the translation for the sake of clarity.

[2:8]  ²⁸ sn The third person plural here is an obvious reference to the Israelites who had been unfaithful to the Lord in spite of all that he had done for them. To maintain the imagery of Israel as the prostitute, a third person feminine singular would be called for; in the interest of literary consistency this has been supplied in some English translations (e.g., NCV, TEV, CEV, NLT).

[2:8]  ²⁹ tn Heb “for Baal” (so NAB, NIV, NRSV); cf. TEV “in the worship of Baal.”