Hosea 9:15

9:15 Because of all their evil in Gilgal,

I hate them there.

On account of their evil deeds,

I will drive them out of my land. ¹ 

I will no longer love them;

all their rulers are rebels.

Hosea 12:11

12:11 Is there idolatry ²  in Gilead? ³ 

Certainly its inhabitants ⁴  will come to nothing! ⁵ 

Do they sacrifice bulls in Gilgal?

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

Amos 4:4

Israel has an Appointment with God

4:4 “Go to Bethel ⁶  and rebel! ⁷ 

At Gilgal ⁸  rebel some more!

Bring your sacrifices in ⁹  the morning,

your tithes on ¹⁰  the third day!

Amos 5:5

5:5 Do not seek Bethel! ¹¹ 

Do not visit Gilgal!

Do not journey down ¹²  to Beer Sheba!

For the people of Gilgal ¹³  will certainly be carried into exile; ¹⁴ 

and Bethel will become a place where disaster abounds.” ¹⁵ 

[9:15]  ¹ tn Heb “out of my house” (so NAB, NASB, NIV, NRSV); TEV, NCV, NLT “my land.”

[12:11]  ² 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]  ³ 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]  ⁴ tn Heb “they”; the referent (the inhabitants of Gilead) has been specified in the translation for clarity.

[12:11]  ⁵ 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).

[4:4]  ⁶ sn Bethel and Gilgal were important formal worship centers because of their importance in Israel’s history. Here the Lord ironically urges the people to visit these places so they can increase their sin against him. Their formal worship, because it was not accompanied by social justice, only made them more guilty in God’s sight by adding hypocrisy to their list of sins. Obviously, theirs was a twisted view of the Lord. They worshiped a god of their own creation in order to satisfy their religious impulses (see 4:5: “For you love to do this”). Note that none of the rituals listed in 4:4-5 have to do with sin.

[4:4]  ⁷ tn The Hebrew word translated “rebel” (also in the following line) could very well refer here to Israel’s violations of their covenant with God (see also the term “crimes” in 1:3 [with note] and the phrase “covenant transgressions” in 2:4 [with note]; 3:14).

[4:4]  ⁸ sn See the note on Bethel earlier in this verse.

[4:4]  ⁹ tn Or “for.”

[4:4]  ¹⁰ tn Or “for.”

[5:5]  ¹¹ sn Ironically, Israel was to seek after the Lord, but not at Bethel (the name Bethel means “the house of God” in Hebrew).

[5:5]  ¹² tn Heb “cross over.”

[5:5]  ¹³ tn Heb “For Gilgal.” By metonymy the place name “Gilgal” is used instead of referring directly to the inhabitants. The words “the people of” are supplied in the translation for clarification.

[5:5]  ¹⁴ tn In the Hebrew text the statement is emphasized by sound play. The name “Gilgal” sounds like the verb גָּלָה (galah, “to go into exile”), which occurs here in the infinitival + finite verb construction (גָּלֹה יִגְלֶה, galoh yigleh). The repetition of the “ג” (g) and “ל” (l) sounds draws attention to the announcement and suggests that Gilgal’s destiny is inherent in its very name.

[5:5]  ¹⁵ tn Heb “disaster,” or “nothing”; NIV “Bethel will be reduced to nothing.”