Discovery BoxHosea 7:9
Context7:9 Foreigners are consuming what his strenuous labor produced, 1
but he does not recognize it!
His head is filled with gray hair,
but he does not realize it!
Hosea 7:14
Context7:14 They do not pray to me, 2
but howl in distress on their beds;
They slash themselves 3 for grain and new wine,
but turn away from me.
Hosea 10:10
Context10:10 When I please, 4 I will discipline them; 5
I will gather nations together to attack them, 6
to bind them in chains 7 for their two sins. 8
Hosea 12:11
Context12:11 Is there idolatry 9 in Gilead? 10
Certainly its inhabitants 11 will come to nothing! 12
Do they sacrifice bulls in Gilgal?
Surely their altars will be like stones heaped up on a plowed field!
[7:9] 1 tn Heb “foreigners consume his strength”; NRSV “devour (sap NIV) his strength.”
[7:14] 2 tn Heb “they do not cry out to me in their heart”; NLT “with sincere hearts.”
[7:14] 3 tc The MT reads יִתְגּוֹרָרוּ (yitgoraru) which is either (1) Hitpolel imperfect 3rd person masculine plural (“they assemble themselves”; so KJV, NASB) from I גּוּר (gur, “to sojourn”; BDB 157 s.v. I גּוּר) or (2) Hitpolel imperfect 3rd person masculine plural (“they excite themselves”) from II גּוּר (gur, “to stir up”; BDB 158 s.v. II גּוּר). However, the Hebrew lexicographers suggest that both of these options are unlikely. Several other Hebrew
[10:10] 3 tn Heb “in my desire”; ASV, NASB “When it is my desire”; NCV “When I am ready.”
[10:10] 4 tc The MT reads וְאֶסֳּרֵם (vÿ’essorem, vav conjunction + Niphal imperfect 1st person common singular + 3rd person masculine plural suffix from אָסַר, ’asar, “to bind”). The LXX reads παιδεῦσαι αὐτούς (paideusai autous, “to discipline them”) which reflects a Vorlage of אִיסַּרֶם (’issarem, Qal imperfect 1st person common singular + 3rd person masculine plural suffix from יָסַר, yasar, “to discipline”; BDB 416 s.v. יָסַר 3). The textual variant was caused by orthographic confusion between ו (vav) and י (yod) with metathesis of the two letters.
[10:10] 5 tn Heb “Nations will be gathered together against them.”
[10:10] 6 tn The verb אָסַר (’asar, “to bind”) often refers to conquered peoples being bound as prisoners (BDB 63 s.v. אָסַר). Here it is used figuratively to describe the Israelites being taken into exile. Cf. NIV “to put them in bonds.”
[10:10] 7 tc The Kethib is לִשְׁתֵּי עֵינֹתָם (lishte ’enotam, “for their two eyes”), while the Qere reads לִשְׁתֵּי עוֹנֹתָם (lishte ’onotam, “for their two sins”). The phrase “two sins” could refer to (1) the sinful episode at Gibeah and the subsequent war between the tribe of Benjamin and the other tribes (Judges 19-21), or (2) the entire Gibeah incident (Judges 19-21) and Israel’s subsequent failure to repent up to the time of Hosea: “the time of Gibeah” (first sin) and “there you have remained” (second sin).
[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).
