¹ tn Heb “but without me”; NCV “without asking my permission”; CEV “without consulting me.”

² tn Heb “but I did not know”; NRSV “but without my knowledge.”

³ tn Heb “in order to be cut off.” The text gives the impression that they made the idols for this purpose, but the language is ironic and sarcastic, bringing out the futility of their efforts. One could paraphrase, “they made idols…but only so that they might be destroyed.” Though they had other plans for the idols, God’s judgment would bring their intentions to naught.

⁴ tc The MT reads קָרְאוּ (qar’u, “they called”; Qal perfect 3rd person common plural from קָרַא, qara’, “to call”), cf. KJV, NASB; however, the LXX and Syriac reflect כְּקָרְאִי (kÿqar’i, “as I called”; preposition כְּ (kaf) + Qal infinitive construct from קָרַא + 1st person common singular suffix). The presence of the resumptive adverb כֵּן (ken, “even so”) in the following clause supports the alternate textual tradition reflected in the LXX and Syriac (cf. NAB, NIV, NCV, NRSV, TEV, NLT).

⁵ tc The MT reads מִפְּנֵיהֶם (mippÿnehem, “from them”; preposition + masculine plural noun + 3rd person masculine plural suffix), so KJV, ASV, NASB; however, the LXX and Syriac reflect an alternate Hebrew textual tradition of מִפָּנַי הֵם (mippanay hem, “they [went away] from me”; preposition + masculine plural noun + 1st person common singular suffix, followed by 3rd person masculine plural independent personal pronoun); cf. NAB, NIV, NRSV. The textual variant was caused simply by faulty word division.

⁶ 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).

⁷ tn Or “that it was I who had healed them” (NIV, NLT similar).

⁸ tn The verb תָשׁוּב (tashuv, Qal imperfect 2nd person masculine singular from שׁוּב, shuv, “to return”) functions as an imperfect of moral obligation, introducing the following imperatives (e.g., Gen 20:9; Exod 4:15). For this function of the imperfect, see IBHS 508-9 §31.4g.

⁹ tn The verb וְקַוֵּה (vÿqavveh, vav + Piel imperative 2nd person masculine singular from קָוָה, qavah, “to wait for”) means “to hope for, wait for, look eagerly for” (BDB 875 s.v. קָוָה 1; HALOT 1082 s.v. קָוָה 2.b). The Qal meaning refers to a general hope; the Piel meaning refers to hope directed toward an object, or hope inserted within a sequence of expectation and fulfillment. When the Piel is used in reference to a thing, it refers to waiting expectantly for something to occur (e.g., Gen 49:18; Isa 5:2, 4, 7; 59:9, 11; Jer 8:15; 13:16; 14:19; Ps 69:21; Job 3:9; 6:19; 11:20). When it is used in reference to God, it refers to the people of God waiting expectantly for God to do something or to fulfill his promise (e.g., Pss 25:5, 21; 27:14; 37:34; 40:2; 52:11; 130:5; Isa 8:17; 25:9; 26:8; 33:2; 51:5; 60:9; Hos 12:7). The personal object can be introduced by the preposition לְ (lamed, “for”; HALOT 1082 s.v. קָוָה 2.a) or אֶל (’el, “for”; HALOT 1082 s.v. קָוָה 2.b; e.g., Pss 27:14; 37:34; Isa 51:5; Hos 12:7). The point seems to be that if Israel will repent and practice moral righteousness, she can look to God in confident expectation that he will intervene on her behalf by relenting from judgment and restoring the covenant blessings.

¹⁰ tn The phrase “to return to you” does not appear in the Hebrew text but is implied; it is provided in the translation for clarity. This ellipsis fills out the implicit connotations of the verb קָוָה (qavah, “to wait for”).