Hosea 5:6

The Futility of Sacrificial Ritual without Moral Obedience

5:6 Although they bring their flocks and herds ¹ 

to seek ²  the favor of the Lord, ³ 

They will not find him –

he has withdrawn himself from them!

Hosea 9:4

9:4 They will not pour out drink offerings of wine to the Lord;

they will not please him with their sacrifices.

Their sacrifices will be like bread eaten while in mourning;

all those who eat them will make themselves ritually unclean.

For their bread will be only to satisfy their appetite;

it will not come into the temple of the Lord.

Hosea 12:11

12:11 Is there idolatry ⁴  in Gilead? ⁵ 

Certainly its inhabitants ⁶  will come to nothing! ⁷ 

Do they sacrifice bulls in Gilgal?

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

Hosea 12:1

12:1 Ephraim continually feeds on the wind;

he chases the east wind all day;

he multiplies lies and violence.

They make treaties ⁸  with Assyria,

and send olive oil as tribute ⁹  to Egypt.

Hosea 1:1

Superscription

1:1 ¹⁰ This is the word of the Lord which was revealed to Hosea ¹¹  son of Beeri during the time when ¹²  Uzziah, Jotham, Ahaz, and Hezekiah ruled Judah, ¹³  and during the time when Jeroboam son of Joash ¹⁴  ruled Israel. ¹⁵ 

Proverbs 21:27

21:27 The wicked person’s sacrifice ¹⁶  is an abomination;

how much more ¹⁷  when he brings it with evil intent! ¹⁸ 

Isaiah 1:11

1:11 “Of what importance to me are your many sacrifices?” ¹⁹ 

says the Lord.

“I am stuffed with ²⁰  burnt sacrifices

of rams and the fat from steers.

The blood of bulls, lambs, and goats

I do not want. ²¹ 

Jeremiah 14:10

14:10 Then the Lord spoke about these people. ²² 

“They truly ²³  love to go astray.

They cannot keep from running away from me. ²⁴ 

So I am not pleased with them.

I will now call to mind ²⁵  the wrongs they have done ²⁶ 

and punish them for their sins.”

Amos 5:22

5:22 Even if you offer me burnt and grain offerings, ²⁷  I will not be satisfied;

I will not look with favor on your peace offerings of fattened calves. ²⁸ 

Amos 5:1

Death is Imminent

5:1 Listen to this funeral song I am ready to sing about you, ²⁹  family ³⁰  of Israel:

Colossians 1:20

1:20 and through him to reconcile all things to himself by making peace through the blood of his cross – through him, ³¹  whether things on earth or things in heaven.

Colossians 1:29

1:29 Toward this goal ³²  I also labor, struggling according to his power that powerfully ³³  works in me.

[5:6]  ¹ sn The terms flocks and herds are used figuratively for animal sacrifices (metonymy of association). Hosea describes the futility of seeking God’s favor with mere ritual sacrifice without the prerequisite moral obedience (e.g., 1 Sam 15:24; Ps 50:6-8; 51:17-18; Isa 1:12; Mic 6:6-8).

[5:6]  ² tn Heb “they go out to seek the Lord”; NCV “to worship the Lord”; NLT “to offer sacrifices to the Lord.”

[5:6]  ³ tn Heb “the Lord”; the phrase “the favor of” does not appear in Hebrew here, but is supplied for the sake of clarity. It is implied by the metonymical (cause-effect) reference to the Lord, the source of favor and forgiveness.

[12:11]  ⁴ 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]  ⁵ 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]  ⁶ tn Heb “they”; the referent (the inhabitants of Gilead) has been specified in the translation for clarity.

[12:11]  ⁷ 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).

[12:1]  ⁸ tn Heb “a treaty” (so NIV, NRSV); KJV, NASB “a covenant”; NAB “comes to terms.”

[12:1]  ⁹ tn The phrase “as tribute” does not appear in the Hebrew text, but is supplied in the translation for clarity. Cf. NCV “send a gift of olive oil.”

[1:1]  ¹⁰ 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]  ¹¹ 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]  ¹² 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]  ¹³ tn Heb “Uzziah, Jotham, Ahaz, Hezekiah, kings of Judah.”

[1:1]  ¹⁴ sn Joash is a variation of the name Jehoash. Some English versions use “Jehoash” here (e.g., NIV, NCV, TEV, NLT).

[1:1]  ¹⁵ tn Heb “Jeroboam son of Joash, king of Israel.”

[21:27]  ¹⁶ tn Heb “the sacrifice of the wicked” (so KJV, NAB, NASB, NIV, NRSV). This is a subjective genitive. The foundational clause states that ritual acts of worship brought by the wicked (thus a subjective genitive) are detestable to God. The “wicked” refers here to people who are not members of the covenant (no faith) and are not following after righteousness (no acceptable works). But often they participate in sanctuary ritual, which amounts to hypocrisy.

[21:27]  ¹⁷ sn This rhetorical device shows that if the act is abomination, the wicked heart is an even greater sin. It argues from the lesser to the greater.

[21:27]  ¹⁸ tn The noun זִמָּה (zimmah) means “plan; device; wickedness”; here it indicates that the person is coming to the ritual with “sinful purpose.” Some commentators suggest that this would mean he comes with the sacrifice as a bribe to pacify his conscience for a crime committed, over which he has little remorse or intent to cease (cf. NLT “with ulterior motives”). In this view, people in ancient Israel came to think that sacrifices could be given for any reason without genuine submission to God.

[1:11]  ¹⁹ tn Heb “Why to me the multitude of your sacrifices?” The sarcastic rhetorical question suggests that their many sacrifices are of no importance to the Lord. This phrase answers the possible objection that an Israelite could raise in response to God’s indictment: “But we are offering the sacrifices you commanded!”

[1:11]  ²⁰ tn The verb שָׂבַע (sava’, “be satisfied, full”) is often used of eating and/or drinking one’s fill. See BDB 959 s.v. שָׂבַע. Here sacrifices are viewed, in typical ancient Near Eastern fashion, as food for the deity. God here declares that he has eaten and drunk, as it were, his fill.

[1:11]  ²¹ sn In the chiastic structure of the verse, the verbs at the beginning and end highlight God’s displeasure, while the heaping up of references to animals, fat, and blood in the middle lines hints at why God wants no more of their sacrifices. They have, as it were, piled the food on his table and he needs no more.

[14:10]  ²² tn Heb “Thus said the Lord concerning this people.”

[14:10]  ²³ tn It is difficult to be certain how the particle כֵּן (ken, usually used for “thus, so”) is to be rendered here. BDB 485 s.v. כֵּן 1.b says that the force sometimes has to be elicited from the general context and points back to the line of v. 9. IHBS 666 §39.3.4e states that when there is no specific comparative clause preceding a general comparison is intended. They point to Judg 5:31 as a parallel. Ps 127:2 may also be an example if כִּי (ki) is not to be read (cf. BHS fn). “Truly” seemed the best way to render this idea in contemporary English.

[14:10]  ²⁴ tn Heb “They do not restrain their feet.” The idea of “away from me” is implicit in the context and is supplied in the translation for clarity.

[14:10]  ²⁵ tn Heb “remember.”

[14:10]  ²⁶ tn Heb “their iniquities.”

[5:22]  ²⁷ tn Heb “burnt offerings and your grain offerings.”

[5:22]  ²⁸ tn Heb “Peace offering[s], your fattened calves, I will not look at.”

[5:1]  ²⁹ tn Heb “Listen to this word which I am about to take up against you, a funeral song.”

[5:1]  ³⁰ tn Heb “house.”

[1:20]  ³¹ tc The presence or absence of the second occurrence of the phrase δι᾿ αὐτοῦ (di’ autou, “through him”) is a difficult textual problem to solve. External evidence is fairly evenly divided. Many ancient and excellent witnesses lack the phrase (B D* F G I 0278 81 1175 1739 1881 2464 al latt sa), but equally important witnesses have it (Ì⁴⁶ א A C D¹ Ψ 048^vid 33 Ï). Both readings have strong Alexandrian support, which makes the problem difficult to decide on external evidence alone. Internal evidence points to the inclusion of the phrase as original. The word immediately preceding the phrase is the masculine pronoun αὐτοῦ (autou); thus the possibility of omission through homoioteleuton in various witnesses is likely. Scribes might have deleted the phrase because of perceived redundancy or awkwardness in the sense: The shorter reading is smoother and more elegant, so scribes would be prone to correct the text in that direction. As far as style is concerned, repetition of key words and phrases for emphasis is not foreign to the corpus Paulinum (see, e.g., Rom 8:23, Eph 1:13, 2 Cor 12:7). In short, it is easier to account for the shorter reading arising from the longer reading than vice versa, so the longer reading is more likely original.

[1:29]  ³² tn The Greek phrase εἴς ὅ (eis Jo, “toward which”) implies “movement toward a goal” and has been rendered by the English phrase “Toward this goal.”

[1:29]  ³³ tn The prepositional phrase ἐν δυνάμει (en dunamei) seems to be functioning adverbially, related to the participle, and has therefore been translated “powerfully.”