Hosea 8:7

The Fertility Cultists Will Become Infertile

8:7 They sow the wind,

and so they will reap the whirlwind!

The stalk does not have any standing grain;

it will not produce any flour.

Even if it were to yield grain,

foreigners would swallow it all up.

Hosea 8:2

8:2 Israel cries out to me,

“My God, we acknowledge you!”

Hosea 13:3-7

13:3 Therefore they will disappear like ¹  the morning mist, ² 

like early morning dew that evaporates, ³ 

like chaff that is blown away ⁴  from a threshing floor,

like smoke that disappears through an open window.

Well-Fed Israel Will Be Fed to Wild Animals

13:4 But I am the Lord your God,

who brought you out of Egypt.

Therefore, you must not acknowledge any God but me;

except me there is no Savior.

13:5 I cared ⁵  for you in the wilderness,

in the dry desert where no water was. ⁶ 

13:6 When they were fed, ⁷  they became satisfied;

when they were satisfied, they became proud; ⁸ 

as a result, they forgot me!

13:7 So ⁹  I will pounce on them like a lion; ¹⁰ 

like a leopard I will lurk by the path.

Hosea 13:1

Baal Worshipers and Calf Worshipers to be Destroyed

13:1 When Ephraim ¹¹  spoke, ¹²  there was terror; ¹³ 

he was exalted ¹⁴  in Israel,

but he became guilty by worshiping Baal and died.

Hosea 1:1

Superscription

1:1 ¹⁵ This is the word of the Lord which was revealed to Hosea ¹⁶  son of Beeri during the time when ¹⁷  Uzziah, Jotham, Ahaz, and Hezekiah ruled Judah, ¹⁸  and during the time when Jeroboam son of Joash ¹⁹  ruled Israel. ²⁰ 

Proverbs 23:35

23:35 You will say, ²¹  “They have struck me, but I am not harmed!

They beat me, but I did not know it! ²² 

When will I awake? I will look for another drink.” ²³ 

Isaiah 42:22-25

42:22 But these people are looted and plundered;

all of them are trapped in pits ²⁴ 

and held captive ²⁵  in prisons.

They were carried away as loot with no one to rescue them;

they were carried away as plunder, and no one says, “Bring that back!” ²⁶ 

42:23 Who among you will pay attention to this?

Who will listen attentively in the future? ²⁷ 

42:24 Who handed Jacob over to the robber?

Who handed Israel over to the looters? ²⁸ 

Was it not the Lord, against whom we sinned?

They refused to follow his commands;

they disobeyed his law. ²⁹ 

42:25 So he poured out his fierce anger on them,

along with the devastation ³⁰  of war.

Its flames encircled them, but they did not realize it; ³¹ 

it burned against them, but they did notice. ³² 

Isaiah 57:1

57:1 The godly ³³  perish,

but no one cares. ³⁴ 

Honest people disappear, ³⁵ 

when no one ³⁶  minds ³⁷ 

that the godly ³⁸  disappear ³⁹  because of ⁴⁰  evil. ⁴¹ 

[13:3]  ¹ tn Heb “they will be like” (so NASB, NIV).

[13:3]  ² tn The phrase כְּעֲנַן־בֹּקֶר (kÿ’anan-boqer, “like a cloud of the morning”) occurs also in Hos 6:4 in a similar simile. The Hebrew poets and prophets refer to morning clouds as a simile for transitoriness (Job 7:9; Isa 44:22; Hos 6:4; 13:3; HALOT 858 s.v. עָנָן 1.b; BDB 778 s.v. עָנָן 1.c).

[13:3]  ³ tn Heb “like the early rising dew that goes away”; TEV “like the dew that vanishes early in the day.”

[13:3]  ⁴ tn Heb “storm-driven away”; KJV, ASV “driven with the whirlwind out.” The verb יְסֹעֵר (yÿso’er, Poel imperfect 3rd person masculine singular from סָעַר, sa’ar, “to storm”) often refers to the intense action of strong, raging storm winds (e.g., Jonah 1:11, 13). The related nouns refer to “heavy gale,” “storm wind,” and “high wind” (BDB 704 s.v. סָעַר; HALOT 762 s.v. סער). The verb is used figuratively to describe the intensity of God’s destruction of the wicked whom he will “blow away” (Isa 54:11; Hos 13:3; Hab 3:14; Zech 7:14; BDB 704 s.v.; HALOT 762 s.v.).

[13:5]  ⁵ tc The MT reads יְדַעְתִּיךָ (yÿda’tikha, Qal perfect 1st person common singular + 2nd person masculine singular suffix from יָדַע, yada’, “to know”), followed by KJV, ASV (“I did know thee”). The LXX and Syriac reflect an alternate textual tradition of רְעִיתִיךָ (rÿ’it’kha, Qal perfect 1st person common singular + 2nd person masculine singular suffix from רָעָה, ra’ah, “to feed”), which is followed by most recent English versions (e.g., NAB, NASB, NIV, NRSV, TEV, CEV, NLT).

[13:5]  ⁶ tn Heb “land of intense drought” or “intensely thirsty land.” The noun תַּלְאֻבוֹת (tal’uvot) occurs in the OT only here. It probably means “drought” (BDB 520 s.v. תַּלְאֻבָה). The related Arabic verb means “to be thirsty” and the related Arabic noun means “a stony tract of land.” The plural form (singular = תַּלְאֻבָה, tal’uvah) is a plural of intensity: “a [land] of intense drought.” The term functions as an attributive genitive, modifying the construct אֶרֶץ (’erets, “land”). The phrase is variously rendered: “land of (+ great KJV) drought” (RSV, NASB), “thirsty land” (NJPS), “thirsty desert” (CEV), “dry, desert land” (TEV), and the metonymical (effect for cause) “land of burning heat” (NIV).

[13:6]  ⁷ tc The MT reads כְּמַרְעִיתָם (kÿmar’itam, “according to their pasturage”; preposition כְּ (kaf) + noun מַרְעִית, mar’it, “pasture” + 3rd person masculine plural suffix). Text-critics propose: (1) כְּמוֹ רְעִיתִים (kÿmo rÿ’itim, “as I pastured them”; preposition כְּמוֹ (kÿmo) + Qal perfect 1st person common singular from רָעַה, ra’ah, “to pasture, feed” + 3rd person masculine plural suffix) and (2) כִּרְעוֹתָם (“when they had pastured”; preposition כְּ + Qal perfect 3rd person masculine plural from רָעַה). Some English versions follow the MT: “according to their pasture” (KJV), “as they had their pasture” (NASB), “when you entered the good land” (TEV). Others adopt the first emendation: “when I fed them” (NIV, NRSV), “I fed you [sic = them]” (CEV). Still others follow the second emendation: “but when they had fed to the full” (RSV), “when they grazed” (NJPS).

[13:6]  ⁸ tn Heb “their heart became exalted”; KJV, ASV “was exalted.”

[13:7]  ⁹ tn The vav consecutive + preterite form וָאֱהִי (va’ehi) introduces a consequential or result clause; cf. NAB “Therefore”; NCV “That is why.”

[13:7]  ¹⁰ tn Heb “So I will be like a lion to them” (so NASB); NIV “I will come upon them like a lion.”

[13:1]  ¹¹ sn In Hosea the name “Ephraim” does not refer to the tribe, but to the region of Mount Ephraim where the royal residence of Samaria was located. It functions as a synecdoche of location (Mount Ephraim) for its inhabitants (the king of Samaria; e.g., 5:13; 8:8, 10).

[13:1]  ¹² tn The rulers of Ephraim (i.e., Samaria) issued many political decisions in the 8th century b.c. which brought “terror” to the other regions of the Northern Kingdom, as well as to Judah: “hearts shook as the trees of the forest shake before the wind” (Isa 7:2; 2 Kgs 16:5).

[13:1]  ¹³ tn The noun רְתֵת (rÿtet, “terror, trembling”) appears only here in OT (BDB 958 s.v. רְתֵת; HALOT 1300-1301 s.v. רְתֵת). However, it is attested in 1QH 4:33 where it means “trembling” and is used as a synonym with רַעַד (ra’ad, “quaking”). It also appears in Mishnaic Hebrew, meaning “trembling” (G. Dalman, Aramäisch-neuhebräisches Handwörterbuch, 406, s.v. רעד). This is the meaning reflected in the Greek recensions of Aquila, Symmachus, and Theodotion, as well as Jerome’s Latin Vulgate.

[13:1]  ¹⁴ tc The MT vocalizes the consonantal text as נָשָׂא (nasa’, “he exalted”; Qal perfect 3rd person masculine singular) which is syntactically awkward. The LXX and Syriac reflect a vocalization tradition of נִשָּׂא (nisa’, “he was exalted”; Niphal perfect 3rd person masculine singular). The BHS editors suggest that this revocalization should be adopted, and it has been followed by NAB, NIV, NRSV.

[1:1]  ¹⁵ 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]  ¹⁶ 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]  ¹⁷ 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]  ¹⁸ tn Heb “Uzziah, Jotham, Ahaz, Hezekiah, kings of Judah.”

[1:1]  ¹⁹ sn Joash is a variation of the name Jehoash. Some English versions use “Jehoash” here (e.g., NIV, NCV, TEV, NLT).

[1:1]  ²⁰ tn Heb “Jeroboam son of Joash, king of Israel.”

[23:35]  ²¹ tn The phrase “You will say” is supplied in the translation to make it clear that the drunkard is now speaking.

[23:35]  ²² sn The line describes how one who is intoxicated does not feel the pain, even though beaten by others. He does not even remember it.

[23:35]  ²³ tn The last line has only “I will add I will seek it again.” The use of אוֹסִיף (’osif) signals a verbal hendiadys with the next verb: “I will again seek it.” In this context the suffix on the verb refers to the wine – the drunkard wants to go and get another drink.

[42:22]  ²⁴ tc The Hebrew text has בַּחוּרִים (bakhurim, “young men”), but the text should be emended to בְּהוֹרִים (bÿhorim, “in holes”).

[42:22]  ²⁵ tn Heb “and made to be hidden”; NAB, NASB, NIV, TEV “hidden away in prisons.”

[42:22]  ²⁶ tn Heb “they became loot and there was no one rescuing, plunder and there was no one saying, ‘Bring back’.”

[42:23]  ²⁷ tn The interrogative particle is understood in the second line by ellipsis (note the preceding line).

[42:24]  ²⁸ tn Heb “Who gave to the robber Jacob, and Israel to the looters?” In the first line the consonantal text (Kethib) has מְשׁוֹסֶה (mÿshoseh), a Polel participle from שָׁסָה (shasah, “plunder”). The marginal reading (Qere) is מְשִׁיסָּה (mÿshissah), a noun meaning “plunder.” In this case one could translate “Who handed Jacob over as plunder?”

[42:24]  ²⁹ tn Heb “they were not willing in his ways to walk, and they did not listen to his law.”

[42:25]  ³⁰ tn Heb “strength” (so KJV, NASB); NAB “fury”; NASB “fierceness”; NIV “violence.”

[42:25]  ³¹ tn Heb “and it blazed against him all around, but he did not know.” The subject of the third feminine singular verb “blazed” is the divine חֵמָה (khemah, “anger”) mentioned in the previous line.

[42:25]  ³² tn Heb “and it burned against him, but he did not set [it] upon [the] heart.”

[57:1]  ³³ tn Or “righteous” (KJV, NASB, NIV, NRSV, NLT); NAB “the just man”; TEV “Good people.”

[57:1]  ³⁴ tn Or perhaps, “understands.” Heb “and there is no man who sets [it] upon [his] heart.”

[57:1]  ³⁵ tn Heb “Men of loyalty are taken away.” The Niphal of אָסַף (’asaf) here means “to die.”

[57:1]  ³⁶ tn The Hebrew term בְּאֵין (bÿ’en) often has the nuance “when there is no.” See Prov 8:24; 11;14; 14:4; 15:22; 26:20; 29:18.

[57:1]  ³⁷ tn Or “realizes”; Heb “understands” (so NASB, NIV, NRSV).

[57:1]  ³⁸ tn Or “righteous” (KJV, NASB, NIV, NRSV, NLT); NAB “the just man.”

[57:1]  ³⁹ tn Heb “are taken away.” The Niphal of אָסַף (’asaf) here means “to die.”

[57:1]  ⁴⁰ tn The term מִפְּנֵי (mippÿne, “from the face of”) often has a causal nuance. It also appears with the Niphal of אָסַף (’asaph, “gather”) in 2 Chr 12:5: אֲשֶׁר־נֶאֶסְפוּ אֶל־יְרוּשָׁלַם מִפְּנֵי שִׁישָׁק (’asher-ne’esphu ’el-yÿrushalam mippÿney shishaq, “who had gathered at Jerusalem because of [i.e., due to fear of] Shishak”).

[57:1]  ⁴¹ tn The translation assumes that this verse, in proverbial fashion, laments society’s apathy over the persecution of the godly. The second half of the verse observes that such apathy results in more widespread oppression. Since the next verse pictures the godly being taken to a place of rest, some interpret the second half of v. 1 in a more positive vein. According to proponents of this view, God removes the godly so that they might be spared suffering and calamity, a fact which the general populace fails to realize.