1:1 1 This is the word of the Lord which was revealed to Hosea 2 son of Beeri during the time when 3 Uzziah, Jotham, Ahaz, and Hezekiah ruled Judah, 4 and during the time when Jeroboam son of Joash 5 ruled Israel. 6
2:6 Therefore, I will soon 11 fence her in 12 with thorns;
I will wall her in 13 so that 14 she cannot find her way. 15
2:16 “At that time,” 16 declares the Lord,
“you will call, 17 ‘My husband’; 18
you will never again call me, 19 ‘My master.’ 20
4:16 Israel has rebelled 21 like a stubborn heifer!
Soon 22 the Lord will put them out to pasture
like a lamb in a broad field! 23
7:9 Foreigners are consuming what his strenuous labor produced, 24
but he does not recognize it!
His head is filled with gray hair,
but he does not realize it!
7:14 They do not pray to me, 25
but howl in distress on their beds;
They slash themselves 26 for grain and new wine,
but turn away from me.
8:1 Sound the alarm! 27
An eagle 28 looms over the temple of the Lord!
For they have broken their covenant with me, 29
and have rebelled against my law.
8:5 O Samaria, he has rejected your calf idol!
My anger burns against them!
They will not survive much longer without being punished, 30
even though they are Israelites!
9:3 They will not remain in the Lord’s land.
Ephraim will return to Egypt;
they will eat ritually unclean food in Assyria.
9:14 Give them, O Lord –
what will you give them?
Give them wombs that miscarry,
and breasts that cannot nurse! 31
10:3 Very soon they will say, “We have no king
since we did not fear the Lord.
But what can a king do for us anyway?”
10:10 When I please, 32 I will discipline them; 33
I will gather nations together to attack them, 34
to bind them in chains 35 for their two sins. 36
10:15 So will it happen to you, O Bethel, 37
because of your great wickedness!
When that day dawns, 38
the king of Israel will be destroyed. 39
11:7 My people are obsessed 40 with turning away from me; 41
they call to Baal, 42 but he will never exalt them!
11:10 He will roar like a lion,
and they will follow the Lord;
when he roars,
his children will come trembling 43 from the west.
11:11 They will return in fear and trembling 44
like birds from Egypt,
like doves from Assyria,
and I will settle them in their homes,” declares the Lord.
12:1 Ephraim continually feeds on the wind;
he chases the east wind all day;
he multiplies lies and violence.
They make treaties 45 with Assyria,
and send olive oil as tribute 46 to Egypt.
12:2 The Lord also has a covenant lawsuit 47 against Judah;
he will punish Jacob according to his ways
and repay him according to his deeds.
12:11 Is there idolatry 48 in Gilead? 49
Certainly its inhabitants 50 will come to nothing! 51
Do they sacrifice bulls in Gilgal?
Surely their altars will be like stones heaped up on a plowed field!
12:14 But Ephraim bitterly 52 provoked him to anger;
so he will hold him accountable for the blood he has shed, 53
his Lord 54 will repay him for the contempt he has shown. 55
13:1 When Ephraim 56 spoke, 57 there was terror; 58
he was exalted 59 in Israel,
but he became guilty by worshiping Baal and died.
14:7 People will reside again 60 in his shade;
they will plant and harvest grain in abundance. 61
They will blossom like a vine,
and his fame will be like the wine from Lebanon.
1 tc The textual problems in Hosea are virtually unparalleled in the OT. The Masoretic Text (MT), represented by the Leningrad Codex (c.
2 tn Heb “The word of the
3 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.”
4 tn Heb “Uzziah, Jotham, Ahaz, Hezekiah, kings of Judah.”
5 sn Joash is a variation of the name Jehoash. Some English versions use “Jehoash” here (e.g., NIV, NCV, TEV, NLT).
6 tn Heb “Jeroboam son of Joash, king of Israel.”
7 tn Heb “sons” (twice in this verse, so NASB); KJV, ASV “children”; NIV, NRSV, TEV “people.”
8 tn Heb “head” (so KJV, NAB, NRSV).
9 tn Alternatively, “gain possession of the land” (cf. NRSV) or “rise up from the land” (cf. NIV). This clause may be understood in two ways: (1) Israel will gain ascendancy over the land or conquer the land (e.g., Exod 1:10; cf. NAB “come up from other lands”) or (2) Israel will be “planted” in the land (Hos 2:24-25; cf. NLT “will…plant his people”).
10 tn Or “For” (so NASB); NCV “because”; TEV “Yes.”
11 tn The deictic particle הִנְנִי (hinni, “Behold!”) introduces a future-time reference participle that refers to imminent future action: “I am about to” (TEV “I am going to”).
12 tn Heb “I will hedge up her way”; NIV “block her path.”
13 tn Heb “I will wall in her wall.” The cognate accusative construction וְגָדַרְתִּי אֶת־גְּדֵרָהּ (vÿgadarti ’et-gÿderah, “I will wall in her wall”) is an emphatic literary device. The 3rd person feminine singular suffix on the noun functions as a dative of disadvantage: “as a wall against her” (A. B. Davidson, Hebrew Syntax, 3, remark 2). The expression means “I will build a wall to bar her way.” Cf. KJV “I will make a wall”; TEV “I will build a wall”; RSV, NASB, NRSV “I will build a wall against her”; NLT “I will fence her in.”
14 tn The disjunctive clause (object followed by negated verb) introduces a clause which can be understood as either purpose or result.
15 tn Heb “her paths” (so NAB, NRSV).
16 tn Heb “And in that day”; NLT “In that coming day.”
17 tc The MT reads תִּקְרְאִי (tiqrÿ’i, “you will call”; Qal imperfect 2nd person feminine singular). The versions (LXX, Syriac, Vulgate) all reflect an alternate Vorlage of תִּקְרָא לִי (tiqra’ li, “she will call me”; Qal imperfect 3rd person feminine singular followed by preposition לְ, lamed, + 1st person common singular pronominal suffix). This textual variant undoubtedly arose under the influence of לִי תִּקְרְאִי (tiqrÿ’i li) which follows. Most English versions follow the reading of the MT (KJV, ASV, NASB, NIV, NRSV, NLT, CEV), but some follow the ancient versions and read the 3rd person (“she”, so NAB, NCV, TEV).
18 tn There are wordplays on the terms אִישׁ (’ish) and בַּעַל (ba’al) here. The term אִישִׁי (’ishi, “my man, husband”) is a title of affection (Gen 2:23; 3:6, 16) as the counterpart to אִשָּׁה (’ishah, “woman, wife”). The term בַּעְלִי (ba’li, “my lord”) emphasizes the husband’s legal position (Exod 21:3; Deut 22:22; 24:4). The relationship will no longer be conditioned on the outward legal commitment but on a new inward bond of mutual affection and love.
19 tc The MT reads תִקְרְאִי לִי (tiqrÿ’i li, “you will call me”; Qal imperfect 2nd person feminine singular followed by preposition לְ, lamed, + 1st person common singular pronominal suffix). The versions (LXX, Syriac, Vulgate) all reflect an alternate Vorlage of תִקְרְא לִי (tiqrÿ’ li, “she will call me”; Qal imperfect 3rd person feminine singular followed by preposition לְ + 1st person common singular pronominal suffix). This textual variant is related to the preceding textual issue (see preceding tc note).
20 sn There is a wordplay on the terms בַּעְלִי (ba’li, “my master”) and הַבְּעָלִים (habbé’alim, “the Baals”) which are derived from the root בַּעַל (ba’al, “master; lord”). This wordplay is especially effective because the term בַּעַל can refer to one’s husband and is also the name of the Canaanite storm god Baal. Referring to a spouse the term normally means “husband; master.” It was a common, ordinary, nonpejorative term that was frequently used in an interchangeable manner with אִישׁ (’ish, “husband; man”). Due to its similarity in sound to the abhorrent Canaanite fertility god Baal, the repentant Israelites would be so spiritually sensitive that they would refrain from even uttering this neutral term for fear of recalling their former idolatry. The purpose of the exile is to end Israel’s worship of Baal and to remove syncretism.
21 tn The Hebrew verb “has rebelled” (סָרַר, sarar) can also mean “to be stubborn.” This is the same root used in the simile: “like a stubborn (סֹרֵרָה, sorerah) heifer.” The similarity between Israel and a stubborn heifer is emphasized by the repetition of the same term.
22 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).
23 tn Or “How can the
24 tn Heb “foreigners consume his strength”; NRSV “devour (sap NIV) his strength.”
25 tn Heb “they do not cry out to me in their heart”; NLT “with sincere hearts.”
26 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
27 tn Heb “A horn unto your gums!”; NAB “A trumpet to your lips!”
28 tn Or perhaps “A vulture.” Some identify the species indicated by the Hebrew term נֶשֶׁר (nesher) as the griffon vulture (cf. NEB, NRSV).
29 tn Heb “my covenant” (so NAB, NIV, NRSV); TEV “the covenant I made with them.”
30 tn Heb “How long will they be able to be free from punishment?” This rhetorical question affirms that Israel will not survive much longer until God punishes it.
31 tn Heb “breasts that shrivel up dry”; cf. KJV, NAB, NASB, NRSV “dry breasts.”
32 tn Heb “in my desire”; ASV, NASB “When it is my desire”; NCV “When I am ready.”
33 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.
34 tn Heb “Nations will be gathered together against them.”
35 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.”
36 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).
37 map For location see Map4-G4; Map5-C1; Map6-E3; Map7-D1; Map8-G3.
38 tn Heb “when the dawn is cut off” or “when the day ceases.” Cf. NLT “When the day of judgment dawns.”
39 tn The root דָמָה (damah, “to be cut off, cease to exist, be destroyed”; BDB 198 s.v. דָמָה; HALOT 225 s.v. דמה) is repeated in the Hebrew text. The form נִדְמֹה (nidmoh, Niphal infinitive absolute) appears in the first colon, and the form נִדְמָה (nidmah, Niphal perfect 3rd person masculine singular) appears in the second colon. This striking repetition creates a dramatic wordplay which, for stylistic reasons, cannot be reproduced in English translations: “The moment the dawn ceases to exist (i.e., at the break of dawn), the king of Israel will cease to exist.”
40 tn The term תְלוּאִים (tÿlu’im, Qal passive participle masculine plural from תָּלָא, tala’, “to hang”) literally means “[My people] are hung up” (BDB 1067 s.v. תָּלָא). The verb תָּלָא//תָּלָה (“to hang”) is often used in a concrete sense to describe hanging an item on a peg (Ps 137:2; Song 4:4; Isa 22:24; Ezek 15:3; 27:10) or the impaling of the body of an executed criminal (Gen 40:19, 22; 41:13; Deut 21:22, 23; Josh 8:29; 10:26; 2 Sam 21:12; Esth 2:23; 5:14; 6:4; 7:9, 10; 8:7; 9:13, 14, 25). It is used figuratively here to describe Israel’s moral inability to detach itself from apostasy. Several English versions capture the sense well: “My people are bent on turning away from me” (RSV, NASB), “My people are determined to turn from me” (NIV), “My people are determined to reject me” (CEV; NLT “desert me”), “My people persist in its defection from me” (NJPS), and “they insist on turning away from me” (TEV).
41 tn The 1st person common singular suffix on the noun מְשׁוּבָתִי (mÿshuvati; literally, “turning of me”) functions as an objective genitive: “turning away from me.”
42 tc The meaning and syntax of the MT is enigmatic: וְאֶל־עַל יִקְרָאֻהוּ (vÿ’el-’al yiqra’uhu, “they call upwards to him”). Many English versions including KJV, NIV, NRSV, NLT take the referent of “him” as the “most High.” The BHS editors suggest reading וְאֶל־בַּעַל יִקְרָא וְהוּא (vÿ’el-ba’al yiqra’ vehu’, “they call to Baal, but he…”), connecting the 3rd person masculine singular independent personal pronoun וְהוּא (vÿhu’, “but he…”) with the following clause. The early Greek recensions (Aquila and Symmachus), as well as the Aramaic Targum and the Vulgate, vocalized עֹל (’ol) as “yoke” (as in 11:4): “they cry out because of [their] yoke” (a reading followed by TEV).
43 tn When the verb חָרַד (kharad, “to tremble”) is used with prepositions of direction, it denotes “to go or come trembling” (BDB 353 s.v. חָרַד 4; e.g., Gen 42:28; 1 Sam 13:7; 16:4; 21:2; Hos 11:10, 11). Thus, the phrase מִיָּם…וְיֶחֶרְדוּ (vÿyekherdu…miyyam) means “to come trembling from the west.” Cf. NAB “shall come frightened from the west.”
44 tn For the meaning of חָרַד (harad, “to tremble”) with prepositions of direction, see 11:10 above.
45 tn Heb “a treaty” (so NIV, NRSV); KJV, NASB “a covenant”; NAB “comes to terms.”
46 tn The phrase “as tribute” does not appear in the Hebrew text, but is supplied in the translation for clarity. Cf. NCV “send a gift of olive oil.”
47 tn The noun רִיב (riv, “dispute”) is used in two contexts: (1) nonlegal contexts: (a) “dispute” between individuals (e.g., Gen 13:7; Isa 58:1; Jer 15:10) or (b) “brawl, quarrel” between people (e.g., Exod 17:7; Deut 25:1); and (2) legal contexts: (a) “lawsuit, legal process” (e.g., Exod 23:3-6; Deut 19:17; 21:5; Ezek 44:24; Ps 35:23), (b) “lawsuit, legal case” (e.g., Deut 1:12; 17:8; Prov 18:17; 25:9), and (c) God’s “lawsuit” on behalf of a person or against his own people (Hos 4:1; 12:3; Mic 6:2; HALOT 1225-26 s.v. רִיב). The term in Hosea refers to a covenant lawsuit in which Yahweh, the suzerain, lodges a legal case against his disobedient vassal, accusing Israel and Judah of breach of covenant which will elicit the covenant curses. Cf. NLT “is bringing a lawsuit.”
48 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.”
49 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….”
50 tn Heb “they”; the referent (the inhabitants of Gilead) has been specified in the translation for clarity.
51 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).
52 tn The noun תַּמְרוּרִים (tamrurim, “bitter things”) functions as an adverbial accusative of manner, modifying the finite verb: “He bitterly provoked Him to anger” (GKC 375 §118.q). The plural form of the noun functions as a plural of intensity: “very bitterly.” For the adverbial function of the accusative, see IBHS 172-73 §10.2.2e.
53 tn Heb “He will leave his blood upon him”; NIV “will leave upon him the guilt of his bloodshed.”
54 tn The Hebrew term translated “Lord” here is אֲדֹנָי (’adonay).
55 tn Heb “for his contempt” (so NIV); NRSV “for his insults”; NAB “for his outrage.”
56 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).
57 tn The rulers of Ephraim (i.e., Samaria) issued many political decisions in the 8th century
58 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.
59 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.
60 tn Hosea uses the similar-sounding terms יָשֻׁבוּ יֹשְׁבֵי (yashuvu yoshve, “the dwellers will return”) to create a wordplay between the roots שׁוּב (shuv, “to return”) and יָשַׁב (yashav, “to dwell; to reside”).
61 tn Heb “they will cause the grain to live” or “they will revive the grain.” Some English versions treat this as a comparison: “they shall revive as the corn” (KJV); “will flourish like the grain” (NIV).