Hosea 5:1-2

Announcement of Sin and Judgment

5:1 Hear this, you priests!

Pay attention, you Israelites! ¹ 

Listen closely, ²  O king! ³ 

For judgment is about to overtake you! ⁴ 

For you were like a trap ⁵  to Mizpah, ⁶ 

like a net ⁷  spread out to catch Tabor. ⁸ 

5:2 Those who revolt are knee-deep in slaughter, ⁹ 

but I will discipline them all. ¹⁰ 

Hosea 3:1

An Illustration of God’s Love for Idolatrous Israel

3:1 The Lord said to me, “Go, show love to ¹¹  your wife ¹²  again, even though she loves ¹³  another man ¹⁴  and continually commits adultery. ¹⁵  Likewise, the Lord loves ¹⁶  the Israelites ¹⁷  although they turn to other gods and love to offer raisin cakes to idols.” ¹⁸ 

Hosea 1:8

1:8 When ¹⁹  she had weaned ‘No Pity’ (Lo-Ruhamah) she conceived again and gave birth to another son.

Hosea 1:1

Superscription

1:1 ²⁰ This is the word of the Lord which was revealed to Hosea ²¹  son of Beeri during the time when ²²  Uzziah, Jotham, Ahaz, and Hezekiah ruled Judah, ²³  and during the time when Jeroboam son of Joash ²⁴  ruled Israel. ²⁵ 

Hosea 2:5

2:5 For their mother has committed adultery;

she who conceived them has acted shamefully.

For she said, “I will seek out ²⁶  my lovers; ²⁷ 

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

my wool, my flax, my olive oil, and my wine. ²⁸ 

Psalms 10:8

10:8 He waits in ambush near the villages; ²⁹ 

in hidden places he kills the innocent.

His eyes look for some unfortunate victim. ³⁰ 

Psalms 59:2

59:2 Deliver me from evildoers! ³¹ 

Rescue me from violent men! ³² 

Isaiah 59:6

59:6 Their webs cannot be used for clothing;

they cannot cover themselves with what they make.

Their deeds are sinful;

they commit violent crimes. ³³ 

Jeremiah 11:19

11:19 Before this I had been like a docile lamb ready to be led to the slaughter.

I did not know they were making plans to kill me. ³⁴ 

I did not know they were saying, ³⁵ 

“Let’s destroy the tree along with its fruit! ³⁶ 

Let’s remove Jeremiah ³⁷  from the world of the living

so people will not even be reminded of him any more.” ³⁸ 

Micah 7:2

7:2 Faithful men have disappeared ³⁹  from the land;

there are no godly men left. ⁴⁰ 

They all wait in ambush so they can shed blood; ⁴¹ 

they hunt their own brother with a net. ⁴² 

Matthew 26:15-16

26:15 and said, “What will you give me to betray him into your hands?” ⁴³  So they set out thirty silver coins for him. 26:16 From that time ⁴⁴  on, Judas ⁴⁵  began looking for an opportunity to betray him.

Acts 23:12-15

The Plot to Kill Paul

23:12 When morning came, ⁴⁶  the Jews formed ⁴⁷  a conspiracy ⁴⁸  and bound themselves with an oath ⁴⁹  not to eat or drink anything ⁵⁰  until they had killed Paul. 23:13 There were more than forty of them who formed this conspiracy. ⁵¹  23:14 They ⁵²  went ⁵³  to the chief priests ⁵⁴  and the elders and said, “We have bound ourselves with a solemn oath ⁵⁵  not to partake ⁵⁶  of anything until we have killed Paul. 23:15 So now you and the council ⁵⁷  request the commanding officer ⁵⁸  to bring him down to you, as if you were going to determine ⁵⁹  his case ⁶⁰  by conducting a more thorough inquiry. ⁶¹  We are ready to kill him ⁶²  before he comes near this place.” ⁶³ 

Acts 25:3

25:3 Requesting him to do them a favor against Paul, ⁶⁴  they urged Festus ⁶⁵  to summon him to Jerusalem, planning an ambush ⁶⁶  to kill him along the way.

[5:1]  ¹ tn Heb “O house of Israel” (so NAB, NASB, NRSV); NLT “all of Israel’s leaders.”

[5:1]  ² tn Heb “Use the ear”; ASV “give ear.”

[5:1]  ³ tn Heb “O house of the king” (so KJV); NIV “O royal house.”

[5:1]  ⁴ tn Heb “for the judgment is to you”; or “For this accusation is against you.” Cf. NIV “This judgment is against you.”

[5:1]  ⁵ sn The noun פַּח (pakh, “trap”) is used (1) literally of a bird-trap, used in similes and metaphors (Amos 3:5; Prov 7:23; Eccl 9:12), and (2) figuratively to refer to (a) calamities and plots (Job 18:9; 22:10; Pss 91:3; 119:110; 124:7; 140:6; 141:9; 142:4; Prov 22:5; Isa 24:17-18; Jer 18:22; 48:43-44; Hos 9:8) and (b) a source of calamity (Josh 23:13; Pss 11:6; 69:23; Isa 8:14; Hos 5:1; BDB 809 s.v. פַּח).

[5:1]  ⁶ tn Heb “you were a trap to Mizpah.”

[5:1]  ⁷ sn The noun רֶשֶׁת (reshet, “net”) is used (1) literally of a net used to catch birds (Prov 1:17) and (2) in figurative descriptions of the wicked plotting to ensnare their victims (Prov 29:5; Pss 9:16; 10:9; 25:15; 31:5; 35:7; 57:7; 140:6; Job 18:8; BDB 440 s.v. רֶשֶׁת).

[5:1]  ⁸ tn Heb “and a net spread out over Tabor.”

[5:2]  ⁹ tc The MT reads וְשַׁחֲטָה שֵׂטִים הֶעְמִיקוּ (vÿshakhatah setim he’miqu): “and rebels have made deep the slaughter.” The BHS editors propose ושַׁחַת הַשִּׁטִּים הֶעְמִיקוּ (vÿshakhat hashittim he’miqu): “they have made the pit of Shittim [place of idolatry] deep” (cf. NRSV, TEV, NLT; see BDB 1006 s.v. שַׁחֲטָּה). This involves: (1) phonological confusion between the similar sounding consonants ת (tav) and ט (tet), (2) redivision of words to take ה (hey) as the article with הַשִּׁטִּים rather than feminine noun ending of וְשַׁחֲטָה, and (3) revocalization of הַשִּׁטִּים with the two daghesh fortes. Retaining the reading of the MT is preferable here.

[5:2]  ¹⁰ tn Heb “but I am discipline to all of them”; ASV “but I am a rebuker of them all.”

[3:1]  ¹¹ tn Heb “Go again! Love!” Cf. NAB “Give your love to.”

[3:1]  ¹² tn Heb “a woman.” The probable referent is Gomer. Some English translations (e.g., NIV, NLT) specify the referent as “your wife.”

[3:1]  ¹³ 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]  ¹⁴ 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]  ¹⁵ tn Heb “love a woman who is loved of a lover and is an adulteress.”

[3:1]  ¹⁶ tn Heb “like the love of the Lord.” The genitive after the construct functions as a subjective genitive.

[3:1]  ¹⁷ tn Heb “sons of Israel” (so NASB); KJV “children of Israel”; NAB “people of Israel.”

[3:1]  ¹⁸ tn Heb “they are lovers of cakes of raisins.” A number of English translations render this literally (e.g., ASV, NAB, NASB, NRSV).

[1:8]  ¹⁹ tn The preterite וַתִּגְמֹל (vatigmol, literally, “and she weaned”) functions in a synchronic sense with the following preterite וַתַּהַר (vattahar, literally, “and she conceived”) and may be treated in translation as a dependent temporal clause: “When she had weaned…she conceived” (cf. KJV, ASV, NASB, NRSV). Other English versions render this as sequential with “After” (NAB, NIV, TEV, NLT).

[1:1]  ²⁰ tc The textual problems in Hosea are virtually unparalleled in the OT. The Masoretic Text (MT), represented by the Leningrad Codex (c. a.d. 1008), which served as the basis for both BHK and BHS, and the Aleppo Codex (c. a.d. 952), are textually corrupt by all accounts and have a multitude of scribal errors. Many medieval Masoretic mss preserve textual variants that differ from the Leningrad and Aleppo Codices. The Qumran materials (4QXII^c,d,g) contain numerous textual variants that differ from the MT; unfortunately, these texts are quite fragmentary (frequently in the very place that an important textual problem appears). The textual tradition and translation quality of the LXX and the early Greek recensions (Aquila, Symmachus, Theodotion) is mixed; in some places they are inferior to the MT but in other places they preserve a better reading. The textual apparatus of BHK and BHS contains many proposed emendations based on the ancient versions (Greek, Syriac, Latin, Aramaic) that often appear to be superior readings than what is preserved in the MT. In numerous cases, the MT readings are so difficult morphologically, syntactically, and contextually that conservative conjectural emendations are necessary to make sense of the text. Most major English versions (e.g., KJV, ASV, RSV, NEB, NAB, NASB, NIV, TEV, NKJV, NJPS, NJB, NRSV, REB, NCV, CEV, NLT) adopt (either occasionally or frequently) textual variants reflected in the versions and occasionally adopt conservative conjectural emendations proposed in BHK and/or BHS. However, many of the textual problems in Hosea are so difficult that the English versions frequently are split among themselves. With this in mind, the present translation of Hosea must necessarily be viewed as only preliminary. Further work on the text and translation of Hosea is needed, not only in terms of the NET Bible but in Hosea studies in general. The text of Hosea should be better clarified when the Hebrew Old Testament Text Project completes work on the book of Hosea. For further study of textual problems in Hosea, see D. Barthélemy, ed., Preliminary and Interim Report on the Hebrew Old Testament Text Project, 5:228-71.

[1:1]  ²¹ tn Heb “The word of the Lord which was to Hosea.” The words “This is” are supplied in the translation for stylistic reasons.

[1:1]  ²² tn Heb “in the days of” (again later in this verse). Cf. NASB “during the days of”; NIV “during the reigns of”; NLT “during the years when.”

[1:1]  ²³ tn Heb “Uzziah, Jotham, Ahaz, Hezekiah, kings of Judah.”

[1:1]  ²⁴ sn Joash is a variation of the name Jehoash. Some English versions use “Jehoash” here (e.g., NIV, NCV, TEV, NLT).

[1:1]  ²⁵ tn Heb “Jeroboam son of Joash, king of Israel.”

[2:5]  ²⁶ tn Heb “I will go after” (so KJV, NAB, NIV, NRSV).

[2:5]  ²⁷ 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]  ²⁸ tn Heb “my drinks.” Many English versions use the singular “drink” here, but cf. NCV, TEV, CEV “wine.”

[10:8]  ²⁹ tn Heb “he sits in the ambush of the villages.”

[10:8]  ³⁰ tn Heb “his eyes for an unfortunate person lie hidden.” The language may picture a lion (see v. 9) peering out from its hiding place in anticipation that an unsuspecting victim will soon come strolling along.

[59:2]  ³¹ tn Heb “from the workers of wickedness.”

[59:2]  ³² tn Heb “from men of bloodshed.”

[59:6]  ³³ tn Heb “their deeds are deeds of sin, and the work of violence [is] in their hands.”

[11:19]  ³⁴ tn Heb “against me.” The words “to kill me” are implicit from the context and are supplied in the translation for clarity.

[11:19]  ³⁵ tn The words “I did not know that they were saying” are not in the text. The quote is without formal introduction in the original. These words are supplied in the translation for clarity.

[11:19]  ³⁶ tn This word and its pronoun (לַחְמוֹ, lakhmo, “its bread”) is often emended to read “in/with its sap” = “in its prime” (either לֵחוֹ [lekho] or לֵחְמוֹ [lekhÿmo]); the latter would be more likely and the מוֹ (mo) could be explained as a rare use of the old poetic third plural suffix for the third singular; cf. GKC 258 §91.l for general use and Ps 11:7 and Job 27:23 for third singular use. Though this fits the context nicely the emendation is probably unnecessary since the word “bread” is sometimes used of other foodstuff than grain or its products (cf. BDB 537 s.v. לֶחֶם 2.a).

[11:19]  ³⁷ tn Heb “cut it [or him] off.” The metaphor of the tree may be continued, though the verb “cut off” is used also of killing people. The rendering clarifies the meaning of the metaphor.

[11:19]  ³⁸ tn Heb “so that his name will not be remembered any more.”

[7:2]  ³⁹ tn Or “have perished”; “have been destroyed.”

[7:2]  ⁴⁰ tn Heb “and an upright one among men there is not.”

[7:2]  ⁴¹ tn Heb “for bloodshed” (so NASB); TEV “for a chance to commit murder.”

[7:2]  ⁴² sn Micah compares these ungodly people to hunters trying to capture their prey with a net.

[26:15]  ⁴³ tn Grk “What will you give to me, and I will betray him to you?”

[26:16]  ⁴⁴ tn Here καί (kai) has not been translated.

[26:16]  ⁴⁵ tn Grk “he”; the referent (Judas) has been specified in the translation for clarity.

[23:12]  ⁴⁶ tn Grk “when it was day.”

[23:12]  ⁴⁷ tn Grk “forming a conspiracy, bound.” The participle ποιήσαντες (poihsantes) has been translated as a finite verb due to requirements of contemporary English style.

[23:12]  ⁴⁸ tn L&N 30.72 has ‘some Jews formed a conspiracy’ Ac 23:12”; BDAG 979 s.v. συστροφή 1 has “Judeans came together in a mob 23:12. But in the last pass. the word may also mean – 2. the product of a clandestine gathering, plot, conspiracy” (see also Amos 7:10; Ps 63:3).

[23:12]  ⁴⁹ tn Or “bound themselves under a curse.” BDAG 63 s.v. ἀναθεματίζω 1 has “trans. put under a curse τινά someone…pleonastically ἀναθέματι ἀ. ἑαυτόν Ac 23:14…ἀ. ἑαυτόν vss. 12, 21, 13 v.l.” On such oaths see m. Shevi’it 3:1-5. The participle λέγοντες (legontes) is redundant in English and has not been translated.

[23:12]  ⁵⁰ tn The word “anything” is not in the Greek text, but is implied. Direct objects were often omitted in Greek when clear from the context, but must be supplied for the modern English reader.

[23:13]  ⁵¹ tn L&N 30.73 defines συνωμοσία (sunwmosia) as “a plan for taking secret action someone or some institution, with the implication of an oath binding the conspirators – ‘conspiracy, plot.’ …‘there were more than forty of them who formed this conspiracy’ Ac 23:13.”

[23:14]  ⁵² tn Grk “who.” Because of the length and complexity of the Greek sentence, the relative pronoun (“whom”) was translated by the third person plural pronoun (“them”) and a new sentence begun in the translation.

[23:14]  ⁵³ tn Grk “going.” The participle προσελθόντες (proselqonte") has been translated as a finite verb due to requirements of contemporary English style.

[23:14]  ⁵⁴ sn They went to the chief priests. The fact that the high priest knew of this plot and did nothing shows the Jewish leadership would even become accomplices to murder to stop Paul. They would not allow Roman justice to take its course. Paul’s charge in v. 3 of superficially following the law is thus shown to be true.

[23:14]  ⁵⁵ tn Or “bound ourselves under a curse.” BDAG 63 s.v. ἀναθεματίζω 1 has “trans. put under a curse τινά someone…pleonastically ἀναθέματι ἀ. ἑαυτόν Ac 23:14…ἀ. ἑαυτόν vss. 12, 21, 13 v.l.” The pleonastic use ἀναθέματι ἀνεθεματίσαμεν (literally “we have cursed ourselves with a curse”) probably serves as an intensifier following Semitic usage, and is represented in the translation by the word “solemn.” On such oaths see m. Nedarim 3:1, 3.

[23:14]  ⁵⁶ tn This included both food and drink (γεύομαι [geuomai] is used of water turned to wine in John 2:9).

[23:15]  ⁵⁷ tn Grk “the Sanhedrin” (the Sanhedrin was the highest legal, legislative, and judicial body among the Jews).

[23:15]  ⁵⁸ tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 10.

[23:15]  ⁵⁹ tn Or “decide.” BDAG 227 s.v. διαγινώσκω has “ἀκριβέστερον τὰ περὶ αὐτοῦ to make a more thorough examination of his case Ac 23:15.”

[23:15]  ⁶⁰ tn Grk “determine the things about him.”

[23:15]  ⁶¹ tn The expression “more thorough inquiry” reflects the comparative form of ἀκριβέστερον (akribesteron).

[23:15]  ⁶² sn “We are ready to kill him.” Now those Jews involved in the conspiracy, along with the leaders as accomplices, are going to break one of the ten commandments.

[23:15]  ⁶³ tn The words “this place” are not in the Greek text, but are implied.

[25:3]  ⁶⁴ tn Grk “Requesting a favor against him”; the referent (Paul) has been specified in the translation, the understood direct object of “requesting” has been supplied, and the phrase “to do them” supplied for clarity.

[25:3]  ⁶⁵ tn Grk “him”; the referent (Festus) has been specified in the translation for clarity. The words “they urged him” are in v. 2 in the Greek text.

[25:3]  ⁶⁶ sn Planning an ambush. The Jewish leadership had not forgotten the original plan of several years ago (see 23:16). They did not trust the Roman legal process, but preferred to take matters into their own hands.