Discovery BoxHosea 5:5 
Context5:5 The arrogance of Israel testifies against it;
Israel and Ephraim will be overthrown 1 because 2 of their iniquity.
Even Judah will be brought down 3 with them.
Hosea 5:9
Context5:9 Ephraim will be ruined in the day of judgment! 4
What I am declaring 5 to the tribes of Israel will certainly take place! 6
Hosea 7:11
Context7:11 Ephraim has been like a dove,
easily deceived and lacking discernment.
They called to Egypt for help;
they turned to Assyria for protection.
Hosea 9:3
Context9:3 They will not remain in the Lord’s land.
Ephraim will return to Egypt;
they will eat ritually unclean food in Assyria.
Hosea 9:11
Context9:11 Ephraim will be like a bird;
what they value 7 will fly away.
They will not bear children –
they will not enjoy pregnancy –
they will not even conceive! 8
Hosea 11:3
Context11:3 Yet it was I who led 9 Ephraim,
I took them by the arm;
but they did not acknowledge
that I had healed them. 10
1 tn Heb “will stumble” (so NCV, NLT). The verb כָּשַׁל (kashal, “to stumble; to stagger; to totter”) is used figuratively to describe distress (Isa 59:10; Ps 107:12), the debilitating effects of misfortune and calamity (Isa 5:27), and toil in exile (Lam 5:13). It is often used figuratively to describe the overthrow of a people or nation through divine judgment (Isa 8:15; Jer 6:21; 50:32; Hos 4:5; 5:5; 14:2). The Niphal stem used here is also frequently used in reference to divine judgment: “be overthrown,” of nations, armies (Jer 6:15; 8:12; Dan 11:19, 33, 34, 41; BDB 505 s.v. כָּשַׁל 1.b). This figurative use of כָּשַׁל is often used in collocation with נָפַל (nafal, “to fall”; Isa 3:8; 31:3; 8:15; Jer 6:15; Dan 11:19).
2 tn Or “in” (so NAB, NIV, NRSV).
3 tn Heb “will stumble” (so NCV). The term כָּשַׁל (kashal) appeared in the preceding line (Niphal “be overthrown”) and now appears here (Qal “will stumble”). The repetition of כָּשַׁל emphasizes that a similar fate will befall Judah because it failed to learn its lesson from God’s judgment on Israel. The verb כָּשַׁל (“to stumble”) does not describe the moral stumbling of Judah, but the effect of God’s judgment (Isa 8:15; Jer 6:21; 50:32; Hos 4:5; 5:5; 14:2), and the toil of exile (Lam 5:13).
4 tn Heb “day of rebuke” (so KJV, NASB); NCV, NRSV, TEV, NLT “day of punishment.”
5 tn The verb הוֹדַעְתִּי (hoda’ti, Hiphil perfect 1st person common singular from יָדַע, yada’; Qal “to know,” Hiphil “to make known, declare”) here functions as (1) an instantaneous perfect, representing an action being performed at the same instant that the speaker utters the statement (e.g., Gen 14:22; Deut 8:19; 26:3; 2 Sam 17:11; 19:30; Ps 143:6); or (2) an epistolary perfect, representing a situation in past time from the viewpoint of the recipient of the message but in present time from the viewpoint of the writer (e.g., 1 Kgs 15:19; 2 Chr 2:12). For functions of the perfect tense (suffix-conjugation), see IBHS 486-90 §30.5.1.
6 tn The substantival use of the Niphal participle נֶאֱמָנָה (ne’emanah, “that which is sure”) refers to an event that will occur in the future (BDB 52 s.v. אָמַן 2).
7 tn Heb “their glory” (so NASB); TEV “Israel’s greateness.”
8 tn Heb “no childbearing, no pregnancy, no conception.” The preposition מִן (min) prefixed to the three parallel nouns functions in a privative sense, indicating deprivation (BDB 583 s.v. מִן 7).
9 tn Or “taught Ephraim to walk” (so ASV, NAB, NASB, NIV, NRSV). The verb תִרְגַּלְתִּי (tirgalti, “I taught [him] to walk, I led [him]”; Tiphil perfect 1st person common singular from רָגַל, ragal, “to walk”) is an unusual verb stem: the Tiphil (properly Taphel) is attested three times in Biblical Hebrew (Hos 11:3; Jer 12:5; 22:15) and once in Biblical Aramaic (Ezra 4:7; see GKC 153 §55.h).
10 tn Or “that it was I who had healed them” (NIV, NLT similar).
