Romans 11:11

11:11 I ask then, they did not stumble into an irrevocable fall, ¹  did they? Absolutely not! But by their transgression salvation has come to the Gentiles, to make Israel ²  jealous.

Deuteronomy 32:21

32:21 They have made me jealous ³  with false gods, ⁴ 

enraging me with their worthless gods; ⁵ 

so I will make them jealous with a people they do not recognize, ⁶ 

with a nation slow to learn ⁷  I will enrage them.

Hosea 2:23

2:23 Then I will plant her as my own ⁸  in the land.

I will have pity on ‘No Pity’ (Lo-Ruhamah).

I will say to ‘Not My People’ (Lo-Ammi), ‘You are my people!’

And he ⁹  will say, ‘You are ¹⁰  my God!’”

Hosea 2:1

2:1 Then you will call ¹¹  your ¹²  brother, “My People” (Ammi)! You will call your sister, “Pity” (Ruhamah)!

Hosea 2:10

2:10 Soon ¹³  I will expose her lewd nakedness ¹⁴  in front of her lovers,

and no one will be able to rescue her from me! ¹⁵ 

[11:11]  ¹ tn Grk “that they might fall.”

[11:11]  ² tn Grk “them”; the referent (Israel, cf. 11:7) has been specified in the translation for clarity.

[32:21]  ³ sn They have made me jealous. The “jealousy” of God is not a spirit of pettiness prompted by his insecurity, but righteous indignation caused by the disloyalty of his people to his covenant grace (see note on the word “God” in Deut 4:24). The jealousy of Israel, however (see next line), will be envy because of God’s lavish attention to another nation. This is an ironic wordplay. See H. Peels, NIDOTTE 3:938-39.

[32:21]  ⁴ tn Heb “what is not a god,” or a “nondeity.”

[32:21]  ⁵ tn Heb “their empty (things).” The Hebrew term used here to refer pejoratively to the false gods is הֶבֶל (hevel, “futile” or “futility”), used frequently in Ecclesiastes (e.g., Eccl 1:1, “Futile! Futile!” laments the Teacher, “Absolutely futile! Everything is futile!”).

[32:21]  ⁶ tn Heb “what is not a people,” or a “nonpeople.” The “nonpeople” (לֹא־עָם, lo’-’am) referred to here are Gentiles who someday would become God’s people in the fullest sense (cf. Hos 1:9; 2:23).

[32:21]  ⁷ tn Heb “a foolish nation” (so KJV, NAB, NRSV); NIV “a nation that has no understanding”; NLT “I will provoke their fury by blessing the foolish Gentiles.”

[2:23]  ⁸ tn Heb “for myself.”

[2:23]  ⁹ tn The Hebrew text, carrying out the reference to the son born in 1:8-9, uses the third person masculine singular pronoun here; some English translations use third person plural (“they,” so KJV, NASB, NIV, CEV) in keeping with the immediate context, which refers to reestablished Israel.

[2:23]  ¹⁰ tn The words “You are” do not appear in the Hebrew text, but are implied. It is necessary to supply the phrase in the translation to prevent the reader from understanding the predicate “my God” as an exclamation (cf. NAB).

[2:1]  ¹¹ tn Heb “Say to….” The imperative אִמְרוּ (’imru, Qal imperative masculine plural) functions rhetorically, as an example of erotesis of one verbal form (imperative) for another (indicative). The imperative is used as a rhetorical device to emphasize the certainty of a future action.

[2:1]  ¹² sn The suffixes on the nouns אֲחֵיכֶם (’akhekhem, “your brother”) and אֲחוֹתֵיכֶם (’akhotekhem, “your sister”) are both plural forms. The brother/sister imagery is being applied to Israel and Judah collectively.

[2:10]  ¹³ tn The particle עַתָּה (’attah) often refers to the imminent or the impending future: “very soon” (BDB 774 s.v. עַתָּה 1.b). In Hosea it normally introduces imminent judgment (Hos 2:12; 4:16; 5:7; 8:8, 13; 10:2).

[2:10]  ¹⁴ tn Heb “her lewdness” (so KJV, NIV); NAB, NRSV “her shame.”

[2:10]  ¹⁵ tn Heb “out of my hand” (so NAB, NASB, NRSV); TEV “save her from my power.”