Hosea 6:10

6:10 I have seen a disgusting thing in the temple of Israel:

there Ephraim practices temple prostitution

and Judah defiles itself.

Hosea 9:13

9:13 Just as lion cubs are born predators, ¹ 

so Ephraim will bear his sons for slaughter.

Hosea 9:10

9:10 When I found Israel, it was like finding grapes in the wilderness.

I viewed your ancestors ²  like an early fig on a fig tree in its first season.

Then they came to Baal-Peor and they dedicated themselves to shame –

they became as detestable as what they loved.

Hosea 5:13

5:13 When Ephraim saw ³  his sickness

and Judah saw his wound,

then Ephraim turned ⁴  to Assyria,

and begged ⁵  its great king ⁶  for help.

But he will not be able to heal you!

He cannot cure your wound! ⁷ 

[9:13]  ¹ tc The MT is corrupt in 9:13. The BHS editors suggest emending the text to follow the LXX reading. See D. Barthélemy, ed., Preliminary and Interim Report on the Hebrew Old Testament Text Project, 5:250-51.

[9:10]  ¹ tn Heb “fathers”; a number of more recent English versions use the more general “ancestors” here.

[5:13]  ¹ tn Hosea employs three preterites (vayyiqtol forms) in verse 13a-b to describe a past-time situation.

[5:13]  ² tn Heb “went to” (so NAB, NRSV, TEV); CEV “asked help from.”

[5:13]  ³ tn Heb “sent to” (so KJV, NIV, NRSV).

[5:13]  ⁴ tc The MT reads מֶלֶךְ יָרֵב (melekh yarev, “a contentious king”). This is translated as a proper name (“king Jareb”) by KJV, ASV, NASB. However, the stative adjective יָרֵב (“contentious”) is somewhat awkward. The words should be redivided as an archaic genitive-construct מַלְכִּי רָב (malki rav, “great king”; cf. NAB, NIV, NRSV, NLT) which preserves the old genitive hireq yod ending. This is the equivalent of the Assyrian royal epithet sarru rabbu (“the great king”). See also the tc note on the same phrase in 10:6.

[5:13]  ⁵ tn Heb “your wound will not depart from you.”