Hosea 4:3

4:3 Therefore the land will mourn,

and all its inhabitants will perish. ¹ 

The wild animals, ²  the birds of the sky,

and even the fish in the sea will perish.

Hosea 7:16--8:1

7:16 They turn to Baal; ³ 

they are like an unreliable bow.

Their leaders will fall by the sword

because their prayers to Baal ⁴  have made me angry.

So people will disdain them in the land of Egypt. ⁵ 

God Will Raise Up the Assyrians to Attack Israel

8:1 Sound the alarm! ⁶ 

An eagle ⁷  looms over the temple of the Lord!

For they have broken their covenant with me, ⁸ 

and have rebelled against my law.

Hosea 9:1

Fertility Cult Festivals Have Intoxicated Israel

9:1 O Israel, do not rejoice jubilantly ⁹  like the nations,

for you are unfaithful ¹⁰  to your God.

You love to receive a prostitute's wages ¹¹ 

on all the floors where you thresh your grain.

Hosea 9:7-8

9:7 The time of judgment ¹²  is about to arrive! ¹³ 

The time of retribution ¹⁴  is imminent! ¹⁵ 

Let Israel know! ¹⁶ 

Israel Rejects Hosea’s Prophetic Exhortations

The prophet is considered a fool ¹⁷  –

the inspired man ¹⁸  is viewed as a madman ¹⁹  –

because of the multitude of your sins

and your intense ²⁰  animosity.

9:8 The prophet ²¹  is a watchman ²²  over Ephraim ²³  on behalf of God, ²⁴ 

yet traps ²⁵  are laid for him along all of his paths; ²⁶ 

animosity rages against him in the land ²⁷  of his God.

Hosea 9:15

9:15 Because of all their evil in Gilgal,

I hate them there.

On account of their evil deeds,

I will drive them out of my land. ²⁸ 

I will no longer love them;

all their rulers are rebels.

Hosea 10:5

The Calf Idol and Idolaters of Samaria Will Be Exiled

10:5 The inhabitants ²⁹  of Samaria will lament ³⁰  over the calf idol ³¹  of Beth Aven. ³² 

Its people will mourn over it;

its idolatrous priests will wail ³³  over it, ³⁴ 

because its splendor will be taken from them ³⁵  into exile.

Hosea 10:8-9

10:8 The high places of the “House ³⁶  of Wickedness” ³⁷  will be destroyed;

it is the place where Israel sins.

Thorns and thistles will grow up over its altars.

Then they will say to the mountains, “Cover us!”

and to the hills, “Fall on us!”

Failure to Learn from the Sin and Judgment of Gibeah

10:9 O Israel, you have sinned since the time ³⁸  of Gibeah,

and there you have remained.

Did not war overtake the evildoers in Gibeah?

Hosea 10:11

Fertility Imagery: Plowing, Sowing, and Reaping

10:11 Ephraim was a well-trained heifer who loved to thresh grain;

I myself put a fine yoke ³⁹ on her neck.

I will harness Ephraim.

Let Judah plow! ⁴⁰ 

Let Jacob break up ⁴¹  the unplowed ground for himself!

Hosea 10:14

Bethel Will Be Destroyed Like Beth Arbel

10:14 The roar of battle will rise against your people;

all your fortresses will be devastated,

just as Shalman devastated ⁴²  Beth Arbel on the day of battle,

when mothers were dashed to the ground with their children.

Hosea 12:11

12:11 Is there idolatry ⁴³  in Gilead? ⁴⁴ 

Certainly its inhabitants ⁴⁵  will come to nothing! ⁴⁶ 

Do they sacrifice bulls in Gilgal?

Surely their altars will be like stones heaped up on a plowed field!

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!” ⁴⁷ 

[4:3]  ¹ tn Or “languish” (so KJV, NRSV); NIV “waste away.”

[4:3]  ² tn Heb “the beasts of the field” (so NAB, NIV).

[7:16]  ³ tc The MT reads the enigmatic יָשׁוּבוּ לֹא עָל (yashuvu lo’ ’al) which is taken variously: “they turn, but not upward” (NASB); “they do not turn to the Most High” (NIV); “they return, but not to the most High” (KJV). The BHS editors suggest יָשׁוּבוּ לַבַּעַל (yashuvu labba’al, “they turn to Baal”; so RSV) or יָשׁוּבוּ לַבְּלִיַּעַל (yashuvu labbÿliyya’al, “they turn to Belial”) which is reflected by the LXX.

[7:16]  ⁴ tn Heb “because their tongue.” The term “tongue” is used figuratively, as a metonymy of cause (tongue) for the effect (prayers to Baal).

[7:16]  ⁵ tn Heb “this [will] be for scorn in the land of Egypt”; NIV “they will be ridiculed (NAB shall be mocked) in the land of Egypt.”

[8:1]  ⁵ tn Heb “A horn unto your gums!”; NAB “A trumpet to your lips!”

[8:1]  ⁶ tn Or perhaps “A vulture.” Some identify the species indicated by the Hebrew term נֶשֶׁר (nesher) as the griffon vulture (cf. NEB, NRSV).

[8:1]  ⁷ tn Heb “my covenant” (so NAB, NIV, NRSV); TEV “the covenant I made with them.”

[9:1]  ⁷ tn Heb “do not rejoice unto jubilation”; KJV “Rejoice not…for joy”; NASB “Do not rejoice…with exultation.”

[9:1]  ⁸ tn Heb “you have committed adultery”; NRSV “you have played the whore.”

[9:1]  ⁹ tn Heb “you love the wages of the prostitute” (NIV similar); NAB “loving a harlot’s hire.”

[9:7]  ⁹ tn Heb “the days of the visitation”; NAB, NASB, NIV, NRSV “the days of punishment.”

[9:7]  ¹⁰ tn Heb “has come” (בָּאוּ, ba’u). The two perfect tense (suffix-conjugation) verbs בָּאוּ (Qal perfect 3rd person common plural from בּוֹא, bo’, “to come”) repeated in this verse are both examples of the so-called “prophetic perfect”: the perfect, which connotes completed or factual action, is used in reference to future events to emphasize the certainty of the announced event taking place.

[9:7]  ¹¹ tn Heb “the days of the retribution”; NIV “of reckoning”; NRSV “of recompense.”

[9:7]  ¹² tn Heb “has come”; NIV “are at hand”; NLT “is almost here.”

[9:7]  ¹³ tc The Aleppo Codex and Leningrad Codex (the MT ms employed for BHS) both place the atnach (colon-divider) after יֵדְעוּ יִשְׂרָאֵל (yedÿ’u yisra’el, “Let Israel know!”), indicating that this line belongs with 9:7a (cf. NAB, NASB, NIV). However, the LXX reads κακωθήσεται (kakwqhsetai) which reflects an underlying Vorlage of יָרֵעוּ (yare’u, Qal imperfect 3rd person common plural from יָרַע, yara’, “to cry”), as opposed to the MT יֵדְעוּ (yedÿ’u, Qal jussive 3rd common plural from יָדַע, yada’, “to know”). The Old Greek connects יֵדְעוּ יִשְׂרָאֵל (“Israel cries out”) with the following lines (cf. NRSV), which appear to be quotations of Israel mocking Hosea. Aquila (ἔγνω, egnw) and Symmachus (γνώσεται, gnwsetai) both reflect the proto-MT tradition. For a discussion of this textual and syntactical problem, see H. W. Wolff, Hosea (Hermeneia), 150.

[9:7]  ¹⁴ tn Or “is distraught”; cf. CEV, NLT “are crazy.”

[9:7]  ¹⁵ tn Heb “the man of the Spirit”; NAB, NRSV “spirit.”

[9:7]  ¹⁶ tn Or “is driven to despair.” The term מְשֻׁגָּע (mÿshugga’, Pual participle masculine singular from שָׁגַע, shaga’, “to be mad”) may be understood in two senses: (1) It could be a predicate adjective which is a figure of speech: “to be maddened,” to be driven to despair (Deut 28:34); or (2) it could be a substantive: “a madman,” referring to prophets who attempted to enter into a prophetic state through whipping themselves into a frenzy (1 Sam 21:16; 2 Kgs 9:11; Jer 29:26; see BDB 993 s.v. שָׁגַע). The prophetic context of 9:7 favors the latter option (which is followed by most English versions). Apparently, the general populace viewed these mantics with suspicion and questioned the legitimacy of their claim to be true prophets (e.g., 2 Kgs 9:11; Jer 29:26).

[9:7]  ¹⁷ tn Heb “great.”

[9:8]  ¹¹ tc The Leningrad Codex (the MT ms used for BHS) and Aleppo Codex both place the atnach (colon divider) after אלהי (“my God”) and connect נָבִיא (navi’, “prophet”) with the following colon. On the other hand, BHS suggests that נָבִיא (navi’, “prophet”) belongs with the first colon. For discussion of this syntactical problem, see F. I. Andersen and D. N. Freedman, Hosea (AB), 533-34.

[9:8]  ¹² tc The syntax of this line is difficult, and the text is questionable. The major options include: (1) Adopt the MT vocalization and BHS line division: צֹפֶה אֶפְרַיִם עִם־אֱלֹהָי נָבִיא (tsofeh ’efrayim ’im-elohay navi’, “The prophet is a watchman over Ephraim with my God [= on behalf of God]”). There are two problems with this: (a) Although BHS places נָבִיא (“prophet”) with this colon, the Aleppo Codex and Leningrad Codex both connect נָבִיא with the next colon (as do KJV, ASV). (b) The phrase עִם־אֱלֹהָי (“with my God”) is difficult to explain. (2) Adopt the MT vocalization and the MT line division: עִם־אֱלֹהָי צֹפֶה אֶפְרַיִם (“Ephraim is a watchman with my God,” cf. NASB). The problem with this, of course, is that Ephraim hardly fits the description of a prophetic watchman. (3) Revocalize the MT and adopt BHS line division: צֹפֶה אֶפְרַיִם עַם אֱלֹהָי נָבִיא (“Ephraim – the people of my God! – lies in ambush for the prophet”) This involves: (a) revocalization of the preposition עִם (’im, “with”) to the noun עַם (’am, “people”), (b) taking עַם־אֱלֹהָי (“people of my God”) in apposition to אֶפְרַיִם (“Ephraim”), and (c) nuancing צֹפֶה as “to lie in wait (=set ambush)” (e.g., Ps 37:32). This is contextually attractive and harmonizes well with the following line: “traps are laid along all of his paths.” However, it has two problems: (a) there is no textual evidence supporting the revocalization of עם as “people” and (b) the unusual nuance “to lie in wait” for צֹפֶה occurs only in Ps 37:32, where it takes the preposition לְ (lamed, i.e., “to lie in wait for the righteous”; HALOT 1044 s.v. צפה 4). (4) Emend אֱלֹהָי (“my God”) to אֹהֶל (’ohel, “tent”), as suggested in the BHS textual apparatus: אֶפְרַיִם עַם־אֹהֶל נָבִיא צֹפֶה (“Ephraim spies on the prophet’s tent”). The verb צָפָה may mean “to spy” (BDB 859 s.v. צָפָה; HALOT 1044 s.v. צפה 3); however, the preposition עִם (’im) does not normally mean “upon” and צָפָה is not used with עִם elsewhere.

[9:8]  ¹³ tn Or “Ephraim is a watchman with my God”; cf. ASV, NASB.

[9:8]  ¹⁴ tn Heb “with my God” (so ASV, NASB).

[9:8]  ¹⁵ tn Heb “bird trap of a bird catcher” or “snare of a fowler” (so KJV).

[9:8]  ¹⁶ tc Or “The prophet is like a trap along all of his paths.” The Aleppo Codex and Leningrad Codex (ms used in BHS) both connect נָבִיא (navi’, “prophet”) with this colon. On the other hand, BHS places נָבִיא (“prophet”) at the end of the preceding colon.

[9:8]  ¹⁷ tn Heb “house.” The term בַּיִת (bayit, “house”) is used as a figure of speech, referring to either (1) the temple or official sanctuaries (so TEV, CEV) or (2) the land of Israel (e.g., Hos 9:15).

[9:15]  ¹³ tn Heb “out of my house” (so NAB, NASB, NIV, NRSV); TEV, NCV, NLT “my land.”

[10:5]  ¹⁵ tc The MT reads the singular construct noun שְׁכַן (shÿkhan, “the inhabitant [of Samaria]”), while the LXX and Syriac reflect the plural construct noun שְׁכַנֵי (shÿkhane, “the inhabitants [of Samaria]”). The singular noun may be a collective referring to the population of Samaria as a whole (BDB 1015 s.v. שָׁכֵן; e.g., Isa 33:24). Most English translations view this as a reference to the inhabitants of the city as a whole (KJV, RSV, NAB, NASB, NIV, NRSV, NJPS, TEV, CEV, NLT).

[10:5]  ¹⁶ tc The MT reads יָגוּרוּ (yaguru, Qal imperfect 3rd person common plural from III גוּר, gur, “to dread”; see BDB 159 s.v. III גוּר 1). This reading is followed by most English versions but is syntactically awkward because III גוּר (“to dread”) is used nowhere else with the preposition לְ (lamed, “they are in dread for…”?). BDB suggests reading יָנוּדוּ (yanudu, Qal imperfect 3rd person common plural from נוּד, nud, “to lament”; BDB 626 s.v. נוּד 2.a) which harmonizes better with the parallelism with אָבַל (’aval, “to mourn”) in the following line. The verb נוּד (“to lament”) is used with the preposition לְ in the idiom “to lament for” (e.g., Isa 51:19; Jer 15:5; 16:5; 48:17; Nah 3:7). This involves simple orthographic confusion between ג (gimel) and נ (nun), as well as ר (resh) and ד (dalet) which were often confused by the scribes.

[10:5]  ¹⁷ tc The MT reads the plural לְעֶגְלוֹת (lÿ’eglot, “for the calves”), while some Greek versions (LXX, Theodotion) and the Syriac reflect the singular לְעֵגֶל (“for the calf [calf idol]”). The singular reading is preferred on the basis of internal evidence: the oracle denounces the calf idol worship of Samaria. The plural form probably arose due to the ambiguity of the term “calf” when a scribe did not realize that the term was being used as a metonymy for the worship of the Egyptian calf goddess. Most recent English versions adopt the singular form and relate it to the calf goddess cult (RSV, NASB, NIV, NCV, NJPS, TEV, CEV, NLT); however, older English versions follow the MT plural (KJV, ASV).

[10:5]  ¹⁸ sn See the note on the place name Beth Aven in 4:15.

[10:5]  ¹⁹ tc The MT appears to read יָגִילוּ (yagilu, “they will rejoice”; Qal imperfect 3rd person masculine plural from גִּיל, gil, “to rejoice”), but this is likely an example of semantic polarization. See F. I. Andersen and D. N. Freedman, Hosea (AB), 556-67. The BHS editors propose the reading יְיֵלִילוּ (yÿyelilu, “they will lament”; Hiphil imperfect 3rd person masculine plural from יָלַל, yalal, “to lament”), which also appears in Hos 7:14. If this reading is original, the textual variant may be attributed to: (1) orthographic confusion between ל (lamed) and ג (gimel), and (2) haplography or dittography of י (yod). English versions are split; some follow the MT (KJV, ASV, NIV, NJPS), others the proposed emendation (RSV, NASB, NCV, NRSV, TEV, NLT).

[10:5]  ²⁰ tc This line division follows the MT rather than the line division suggested by the BHS editors.

[10:5]  ²¹ tn Heb “from it” (so NAB, NRSV).

[10:8]  ¹⁷ tn Alternately, “Aven” (KJV, NAB, NRSV, NLT) for the city name “Beth Aven.” The term “Beth” (house) does not appear in the Hebrew text here, but is implied (e.g., Hos 4:15). It is supplied in the translation for clarity.

[10:8]  ¹⁸ tc The MT reads בָּמוֹת אָוֶן (bamot ’aven, “high places of Aven”); however, several Hebrew mss read בָּמוֹת בֵּית אָוֶן (bamot bet ’aven, “high places of Beth Aven”). In Hos 4:15 the name בֵּית אָוֶן (“Beth Aven”; Heb “house of wickedness”) is a wordplay on “Bethel” (Heb “house of God”). It is possible that בָּמוֹת בֵּית אָוֶן (“high places of Beth Aven”) was original: בֵּית (bet, “house”) dropped out as an unintentional scribal error by haplography due to presence of the consonants בת in the preceding word במות (bamot, “high places”).

[10:9]  ¹⁹ tn Heb “days” (so KJV, NAB, NIV, NRSV).

[10:11]  ²¹ tc The MT is unintelligible: עַל־טוּב (’al-tuv, “upon a fine [thing]”?). Cf. KJV “I passed over upon her fair neck”; NRSV “I spared her fair neck.” The BHS editors suggest the revocalization עֹל־טוּב (’ol-tuv, “a fine yoke”), followed by many modern English versions (e.g., NAB, NASB, NIV, NCV, TEV, NLT). The noun עֹל (’ol, “yoke”) also appears in 11:4 in a metaphor which compares Israel to a young heifer as well.

[10:11]  ²² tn Or “Judah will plow” (so NASB); NIV, NRSV, CEV “Judah must plow.”

[10:11]  ²³ tn Or “Jacob will break up.”

[10:14]  ²³ tn Heb “as the devastation of Shalman.” The genitive noun שַׁלְמַן (shalman, “Shalman”) functions as a subjective genitive: “as Shalman devastated [Beth Arbel].”

[12:11]  ²⁵ tn The noun אָוֶן (’aven) has a broad range of meanings which includes: (1) “wickedness, sin, injustice” (2) “deception, nothingness,” and (3) “idolatry, idolatrous cult” (HALOT 22 s.v. אָוֶן; BDB 19 s.v. אָוֶן). While any of these meanings would fit the present context, the second-half of the verse refers to cultic sins, suggesting that Hosea is denouncing Gilead for its idolatry. Cf. NLT “Gilead is filled with sinners who worship idols.”

[12:11]  ²⁶ tn The introductory deictic particle אִם (’im) functions as an interrogative and introduces an interrogative clause: “Is there…?” (see HALOT 60 s.v. אִם 5; BDB 50 s.v. אִם 2). The LXX assumed that אִם was being used in its more common function as a conditional particle: “If there….”

[12:11]  ²⁷ tn Heb “they”; the referent (the inhabitants of Gilead) has been specified in the translation for clarity.

[12:11]  ²⁸ tn The noun שָׁוְא (shav’, “emptiness, nothing”), which describes the imminent judgment of the people of Gilead, creates a wordplay in Hebrew with the noun אָוֶן (’aven, “nothingness” = idolatry). Because Gilead worshiped “nothingness” (idols), it would become “nothing” (i.e., be destroyed).

[14:3]  ²⁷ 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.