Discovery BoxHosea 4:1
Context4:1 Hear the word of the Lord, you Israelites! 1
For the Lord has a covenant lawsuit 2 against the people of Israel. 3
For there is neither faithfulness nor loyalty in the land,
nor do they acknowledge God. 4
Hosea 4:1
Context4:1 Hear the word of the Lord, you Israelites! 5
For the Lord has a covenant lawsuit 6 against the people of Israel. 7
For there is neither faithfulness nor loyalty in the land,
nor do they acknowledge God. 8
Hosea 1:9
Context1:9 Then the Lord 9 said: “Name him ‘Not My People’ (Lo-Ammi), because you 10 are not my people and I am not your 11 God.” 12
Jeremiah 22:16
Context22:16 He upheld the cause of the poor and needy.
So things went well for Judah.’ 13
The Lord says,
‘That is a good example of what it means to know me.’ 14
Jeremiah 22:1
Context22:1 The Lord told me, 15 “Go down 16 to the palace of the king of Judah. Give him a message from me there. 17
Jeremiah 2:3
Context2:3 Israel was set apart to the Lord; they were like the first fruits of a harvest to him. 18 All who tried to devour them were punished; disaster came upon them,” says the Lord.’”
Jeremiah 3:6
Context3:6 When Josiah was king of Judah, the Lord said to me, “Jeremiah, you have no doubt seen what wayward Israel has done. 19 You have seen how she went up to every high hill and under every green tree to give herself like a prostitute to other gods. 20
[4:1] 1 tn Heb “sons of Israel” (so NASB); KJV “children of Israel”; NAB, NRSV “people of Israel.”
[4:1] 2 tn The noun רִיב (riv, “dispute, lawsuit”) is used in two contexts: (1) nonlegal contexts: (a) “dispute” between individuals (e.g., Gen 13:7; Isa 58:1; Jer 15:10) or (b) “brawl; quarrel” between people (e.g., Exod 17:7; Deut 25:1); and (2) legal contexts: (a) “lawsuit; legal process” (e.g., Exod 23:3-6; Deut 19:17; 21:5; Ezek 44:24; Ps 35:23), (b) “lawsuit; legal case” (e.g., Deut 1:12; 17:8; Prov 18:17; 25:9), and (c) God’s “lawsuit” on behalf of a person or against his own people (Hos 4:1; 12:3; Mic 6:2; HALOT 1225-26 s.v. רִיב). The term in Hosea refers to a covenant lawsuit in which Yahweh the suzerain lodges a legal case against his disobedient vassal, accusing Israel and Judah of breach of covenant which will elicit the covenant curses.
[4:1] 3 tn Heb “with the inhabitants of the land” (so KJV); NAB, NASB, NRSV “against the inhabitants of the land.”
[4:1] 4 tn Heb “there is no truthfulness nor loyalty nor knowledge of God in the land.” Here “knowledge of God” refers to recognition of his authority and obedience to his will.
[4:1] 5 tn Heb “sons of Israel” (so NASB); KJV “children of Israel”; NAB, NRSV “people of Israel.”
[4:1] 6 tn The noun רִיב (riv, “dispute, lawsuit”) is used in two contexts: (1) nonlegal contexts: (a) “dispute” between individuals (e.g., Gen 13:7; Isa 58:1; Jer 15:10) or (b) “brawl; quarrel” between people (e.g., Exod 17:7; Deut 25:1); and (2) legal contexts: (a) “lawsuit; legal process” (e.g., Exod 23:3-6; Deut 19:17; 21:5; Ezek 44:24; Ps 35:23), (b) “lawsuit; legal case” (e.g., Deut 1:12; 17:8; Prov 18:17; 25:9), and (c) God’s “lawsuit” on behalf of a person or against his own people (Hos 4:1; 12:3; Mic 6:2; HALOT 1225-26 s.v. רִיב). The term in Hosea refers to a covenant lawsuit in which Yahweh the suzerain lodges a legal case against his disobedient vassal, accusing Israel and Judah of breach of covenant which will elicit the covenant curses.
[4:1] 7 tn Heb “with the inhabitants of the land” (so KJV); NAB, NASB, NRSV “against the inhabitants of the land.”
[4:1] 8 tn Heb “there is no truthfulness nor loyalty nor knowledge of God in the land.” Here “knowledge of God” refers to recognition of his authority and obedience to his will.
[1:9] 9 tn Heb “Then he said”; the referent (the
[1:9] 10 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] 11 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] 12 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.
[22:16] 13 tn The words “for Judah” are not in the text, but the absence of the preposition plus object as in the preceding verse suggests that this is a more general statement, i.e., “things went well for everyone.”
[22:16] 14 tn Heb “Is that not what it means to know me.” The question is rhetorical and expects a positive answer. It is translated in the light of the context.
[22:1] 15 tn The word “me “ is not in the text. It is, however, implicit and is supplied in the translation for clarity.
[22:1] 16 sn The allusion here is to going down from the temple to the palace which was on a lower eminence. See 36:12 in its context.
[22:1] 17 tn Heb “And speak there this word:” The translation is intended to eliminate an awkward and lengthy sentence.
[2:3] 18 sn Heb “the first fruits of his harvest.” Many commentators see the figure here as having theological significance for the calling of the Gentiles. It is likely, however, that in this context the metaphor – here rendered as a simile – is intended to bring out the special relationship and inviolability that Israel had with God. As the first fruits were the special possession of the
[3:6] 19 tn “Have you seen…” The question is rhetorical and expects a positive answer.
[3:6] 20 tn Heb “she played the prostitute there.” This is a metaphor for Israel’s worship; she gave herself to the worship of other gods like a prostitute gives herself to her lovers. There seems no clear way to completely spell out the metaphor in the translation.
