Discovery BoxHosea 5:13 
Context5:13 When Ephraim saw 1 his sickness
and Judah saw his wound,
then Ephraim turned 2 to Assyria,
and begged 3 its great king 4 for help.
But he will not be able to heal you!
He cannot cure your wound! 5
Hosea 9:8
Context9:8 The prophet 6 is a watchman 7 over Ephraim 8 on behalf of God, 9
yet traps 10 are laid for him along all of his paths; 11
animosity rages against him in the land 12 of his God.
Hosea 14:7
Context14:7 People will reside again 13 in his shade;
they will plant and harvest grain in abundance. 14
They will blossom like a vine,
and his fame will be like the wine from Lebanon.
1 tn Hosea employs three preterites (vayyiqtol forms) in verse 13a-b to describe a past-time situation.
2 tn Heb “went to” (so NAB, NRSV, TEV); CEV “asked help from.”
3 tn Heb “sent to” (so KJV, NIV, NRSV).
4 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.
5 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.
6 tc The Leningrad Codex (the MT
7 tc The syntax of this line is difficult, and the text is questionable. The major options include: (1) Adopt the MT vocalization and BHS line division: צֹפֶה אֶפְרַיִם עִם־אֱלֹהָי נָבִיא (tsofeh ’efrayim ’im-elohay navi’, “The prophet is a watchman over Ephraim with my God [= on behalf of God]”). There are two problems with this: (a) Although BHS places נָבִיא (“prophet”) with this colon, the Aleppo Codex and Leningrad Codex both connect נָבִיא with the next colon (as do KJV, ASV). (b) The phrase עִם־אֱלֹהָי (“with my God”) is difficult to explain. (2) Adopt the MT vocalization and the MT line division: עִם־אֱלֹהָי צֹפֶה אֶפְרַיִם (“Ephraim is a watchman with my God,” cf. NASB). The problem with this, of course, is that Ephraim hardly fits the description of a prophetic watchman. (3) Revocalize the MT and adopt BHS line division: צֹפֶה אֶפְרַיִם עַם אֱלֹהָי נָבִיא (“Ephraim – the people of my God! – lies in ambush for the prophet”) This involves: (a) revocalization of the preposition עִם (’im, “with”) to the noun עַם (’am, “people”), (b) taking עַם־אֱלֹהָי (“people of my God”) in apposition to אֶפְרַיִם (“Ephraim”), and (c) nuancing צֹפֶה as “to lie in wait (=set ambush)” (e.g., Ps 37:32). This is contextually attractive and harmonizes well with the following line: “traps are laid along all of his paths.” However, it has two problems: (a) there is no textual evidence supporting the revocalization of עם as “people” and (b) the unusual nuance “to lie in wait” for צֹפֶה occurs only in Ps 37:32, where it takes the preposition לְ (lamed, i.e., “to lie in wait for the righteous”; HALOT 1044 s.v. צפה 4). (4) Emend אֱלֹהָי (“my God”) to אֹהֶל (’ohel, “tent”), as suggested in the BHS textual apparatus: אֶפְרַיִם עַם־אֹהֶל נָבִיא צֹפֶה (“Ephraim spies on the prophet’s tent”). The verb צָפָה may mean “to spy” (BDB 859 s.v. צָפָה; HALOT 1044 s.v. צפה 3); however, the preposition עִם (’im) does not normally mean “upon” and צָפָה is not used with עִם elsewhere.
8 tn Or “Ephraim is a watchman with my God”; cf. ASV, NASB.
9 tn Heb “with my God” (so ASV, NASB).
10 tn Heb “bird trap of a bird catcher” or “snare of a fowler” (so KJV).
11 tc Or “The prophet is like a trap along all of his paths.” The Aleppo Codex and Leningrad Codex (
12 tn Heb “house.” The term בַּיִת (bayit, “house”) is used as a figure of speech, referring to either (1) the temple or official sanctuaries (so TEV, CEV) or (2) the land of Israel (e.g., Hos 9:15).
13 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”).
14 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).
