Discovery BoxHosea 1:6-10 
Context1:6 She conceived again and gave birth to a daughter. Then the Lord 1 said to him, “Name her ‘No Pity’ (Lo-Ruhamah) because I will no longer have pity 2 on the nation 3 of Israel. For 4 I will certainly not forgive 5 their guilt. 6 1:7 But I will have pity on the nation 7 of Judah. 8 I will deliver them by the Lord their God; I will not deliver them by the warrior’s bow, by sword, by military victory, 9 by chariot horses, or by chariots.” 10
1:8 When 11 she had weaned ‘No Pity’ (Lo-Ruhamah) she conceived again and gave birth to another son. 1:9 Then the Lord 12 said: “Name him ‘Not My People’ (Lo-Ammi), because you 13 are not my people and I am not your 14 God.” 15
1:10 (2:1) 16 However, 17 in the future the number of the people 18 of Israel will be like the sand of the sea which can be neither measured nor numbered. Although 19 it was said to them, “You are not my people,” it will be said to them, “You are 20 children 21 of the living God!”
1 tn Heb “Then he said”; the referent (the
2 sn The negative particle לאֹ (lo’, “no, not”) and the root רָחַם (rakham, “compassion”) are repeated in 1:6, creating a wordplay between the name Lo-Ruhamah (literally “No-Pity”) and the announcement of divine judgment, “I will no longer have pity on the nation of Israel.”
3 tn Heb “house”; cf. TEV, NLT “the people of Israel.”
4 tn The particle כִּי (ki) probably denotes cause (so NCV, TEV, CEV) or result here (GKC 505 §166.b; BDB 473 s.v. כִּי 3.c).
5 tn The verb נָשָׂא (nasa’, “to take away”) frequently denotes “to forgive” meaning to take away sin (BDB 671 s.v. נָשָׂא 3.c). The construction נָשׂא אֶשָּׂא (naso’ ’esa’, “I will certainly take away,” infinitive absolute + imperfect of the same root) repeats the root נָשָׂא for rhetorical emphasis, stressing the divine resolution not to forgive Israel.
6 tn The phrase “their guilt” does not appear in Hebrew, but is supplied in the translation for clarification. The ellipsis of the accusative direct object of נָשׂא אֶשָּׂא (naso’ ’esa’, “I will certainly take away”) is an example of brachyology. The accusative “guilt” must be supplied frequently with נָשַׂא (see BDB 671 s.v. נָשָׂא 3.c; e.g., Num 14:19; Isa 2:9; Ps 99:8). Many recent English versions simplify this to “forgive them” (e.g., NASB, NIV, NCV, NRSV, TEV, NLT).
7 tn Heb “house”; cf. NCV, TEV, NLT “the people of Judah.”
8 tn The word order in this line is rhetorical, emphasizing the divine decision to withhold pity from Israel but to bestow it on Judah. The accusative direct object, which is introduced by a disjunctive vav (to denote contrast), appears before the verb: וְאֶת־בֵּית יְהוּדָה אֲרַחֵם (vé’et-bet yéhudah ’arakhem, “but upon the house of Judah I will show pity”).
9 tn Heb “by war” (so NAB, NRSV, TEV); KJV, NASB, NIV “battle.”
10 sn These military weapons are examples of the metonymy of adjunct (the specific weapons named) for subject (warfare).
11 tn The preterite וַתִּגְמֹל (vatigmol, literally, “and she weaned”) functions in a synchronic sense with the following preterite וַתַּהַר (vattahar, literally, “and she conceived”) and may be treated in translation as a dependent temporal clause: “When she had weaned…she conceived” (cf. KJV, ASV, NASB, NRSV). Other English versions render this as sequential with “After” (NAB, NIV, TEV, NLT).
12 tn Heb “Then he said”; the referent (the
13 tn The independent personal pronoun אַתֶּם (’attem, “you”) is a plural form, referring to the people of Israel as a whole. To make this clear TEV translates this as third person: “the people of Israel are not my people” (cf. CEV, NLT).
14 tn The pronominal suffix on the preposition לָכֶם (lakhem, “your”) is a plural form, referring to the people of Israel as a whole.
15 tc The MT reads לֹא־אֶהְיֶה לָכֶם (lo’-’ehyeh lakhem, “I will not be yours”). The editors of BHS suggest emending the text to לֹא־אֱלֹהֵיכֶם (lo’-’elohekhem, “I will not be your God”). The emendation creates a tighter parallel with the preceding אַתֶּם לֹא עַמִּי (’attem lo’ ’ammi, “you are not my people”). Because of a lack of external evidence, however, the reading of the MT should be retained.
tn Heb “I am not yours.” The divine name “God” is supplied in the translation for clarity even though the reading of the MT is followed (see previous tc note). Almost all English versions (including KJV, ASV, NASB) supply “God” here.
sn This is an allusion to Yahweh’s promise to Moses אֶהְיֶה עִמָּךְ (’ehyeh ’immakh, “I will be with you”; Exod 3:12, 14). In effect, it is a negation of Exod 3:12, 14 and a cancellation of Israel’s status as vassal of Yahweh in the conditional Mosaic covenant.
16 sn Beginning with 1:10, the verse numbers through 2:23 in the English Bible differ by two from the verse numbers in the Hebrew text (BHS), with 1:10 ET = 2:1 HT, 1:11 ET = 2:2 HT, 2:1 ET = 2:3 HT, etc., through 2:23 ET = 2:25 HT. Beginning with 3:1 the verse numbers in the English Bible and the Hebrew Bible are again the same.
17 tn The vav prefixed to וְהָיָה (véhaya) functions in an adversative sense: “however” (see R. J. Williams, Hebrew Syntax, 71, §432).
18 tn Heb “sons” (so NASB); KJV, ASV “the children”; NAB, NIV “the Israelites.”
19 tn Heb “in the place” (בִּמְקוֹם, bimqom). BDB 880 s.v. מָקוֹם 7.b suggests that בִּמְקוֹם (preposition בְּ, bet, + noun מָקוֹם, maqom) is an idiom carrying a concessive sense: “instead of” (e.g., Isa 33:21; Hos 2:1). However, HALOT suggests that it functions in a locative sense: “in the same place” (HALOT 626 s.v. מָקוֹם 2b; e.g., 1 Kgs 21:19; Isa 33:21; Hos 2:1).
20 tn The predicate nominative, “You are…,” is supplied in the translation for stylistic reasons.
21 tn Heb “sons” (so KJV, NASB, NIV).
