Discovery BoxHosea 2:2 
Context2:2 Plead earnestly 1 with your 2 mother
(for 3 she is not my wife, and I am not her husband),
so that 4 she might put an end to her adulterous lifestyle, 5
and turn away from her sexually immoral behavior. 6
Hosea 5:13
Context5:13 When Ephraim saw 7 his sickness
and Judah saw his wound,
then Ephraim turned 8 to Assyria,
and begged 9 its great king 10 for help.
But he will not be able to heal you!
He cannot cure your wound! 11
Hosea 6:4
Context6:4 What am I going to do with you, O Ephraim?
What am I going to do with you, O Judah?
For 12 your faithfulness is as fleeting as the morning mist; 13
it disappears as quickly as dawn’s dew! 14
Hosea 14:8
Context14:8 O Ephraim, I do not want to have anything to do 15 with idols anymore!
I will answer him and care for him.
I am like 16 a luxuriant cypress tree; 17
your fruitfulness comes from me! 18
1 tn Heb “Plead with your mother, plead!” The imperative רִיבוּ (rivu, “plead!”) is repeated twice in this line for emphasis. This rhetorical expression is handled in a woodenly literal sense by most English translations: NASB “Contend…contend”; NAB “Protest…protest!”; NIV “Rebuke…rebuke”; NRSV “Plead…plead”; CEV “Accuse! Accuse your mother!”
2 sn The suffix on the noun אִמְּכֶם (’immékhem, “your mother”) is a plural form (2nd person masculine). The children of Gomer represent the “children” (i.e., people) of Israel; Gomer represents the nation as a whole.
3 tn The particle כִּי (ki) introduces a parenthetical explanatory clause (however, cf. NCV “because”).
sn The reason that Hosea (representing the
4 tn The dependent volitive sequence of imperative followed by vav + jussive (רִיבוּ, rivu followed by וְתָסֵר, vétaser) creates a purpose clause: “so that she might turn away from” (= “put an end to”); cf. NRSV “that she put away”; KJV “let her therefore put away.” Many English translations begin a new sentence here, presumably to improve the English style (so NAB, NIV, TEV, NLT), but this obscures the connection with the preceding clause.
5 tn Heb “put away her adulteries from her face.” The plural noun זְנוּנֶיהָ (zénuneha, “adulteries”) is an example of the plural of repeated (or habitual) action: she has had multiple adulterous affairs.
6 tn Heb “[put away] her immoral behavior from between her breasts.” Cf. KJV “her adulteries”; NIV “the unfaithfulness.”
7 tn Hosea employs three preterites (vayyiqtol forms) in verse 13a-b to describe a past-time situation.
8 tn Heb “went to” (so NAB, NRSV, TEV); CEV “asked help from.”
9 tn Heb “sent to” (so KJV, NIV, NRSV).
10 tc The MT reads מֶלֶךְ יָרֵב (melekh yarev, “a contentious king”). This is translated as a proper name (“king Jareb”) by KJV, ASV, NASB. However, the stative adjective יָרֵב (“contentious”) is somewhat awkward. The words should be redivided as an archaic genitive-construct מַלְכִּי רָב (malki rav, “great king”; cf. NAB, NIV, NRSV, NLT) which preserves the old genitive hireq yod ending. This is the equivalent of the Assyrian royal epithet sarru rabbu (“the great king”). See also the tc note on the same phrase in 10:6.
11 tn Heb “your wound will not depart from you.”
sn Hosea personifies Ephraim’s “wound” as if it could depart from the sickly Ephraim (see the formal equivalent rendering in the preceding tn). Ephraim’s sinful action in relying upon an Assyrian treaty for protection will not dispense with its problems.
12 tn The vav prefixed to וְחַסְדְּכֶם (vÿkhasdÿkhem, “your faithfulness”) functions in an explanatory sense (“For”).
13 tn Heb “your faithfulness [so NCV; NASB “your loyalty”; NIV, NRSV, NLT “your love”] is like a morning cloud” (וְחַסְדְּכֶם כַּעֲנַן־בֹּקֶר, vÿkhasdÿkhem ka’anan-boqer).
sn The Hebrew poets and prophets frequently refer to the morning clouds as a simile for transitoriness (e.g., Job 7:9; Isa 44:22; Hos 6:4; 13:3; BDB 778 s.v. עָנָן 1.c). For discussion of this phenomena in Palestine, see Chaplin, PEQ (1883): 19.
14 tn Heb “the dew departing early” (BDB 1014 s.v. שָׁכַם); cf. NRSV “the dew that goes away early.” The Hiphil participle מַשְׁכִּים (mashkim) means “to depart early” (Gen 19:27; Josh 8:14; Judg 19:9). The idiom means “early morning” (1 Sam 17:16).
15 tn The Hebrew expression מַה־לִּי עוֹד (mah-li ’od) is a formula of repudiation/emphatic denial that God has anything in common with idols: “I want to have nothing to do with […] any more!” Cf., e.g., Judg 11:12; 2 Sam 16:10; 19:23; 1 Kgs 17:18; 2 Kgs 3:13; 2 Chr 35:21; Jer 2:18; Ps 50:16; BDB 553 s.v. מָה 1.d.(c).
16 tn The term “like” does not appear in the Hebrew text, but is supplied in the translation for clarity, as in the majority of English versions (including KJV).
17 tn Cf. KJV “a green fir tree”; NIV, NCV “a green pine tree”; NRSV “an evergreen cypress.”
18 tn Heb “your fruit is found in me”; NRSV “your faithfulness comes from me.”
