Hosea 11–14

Footnotes

1. 1 The words “like a son” are not in the Hebrew text, but are necessary to clarify what sort of love is intended (cf. also ).
2. 2 The reads בְנִי (véni, “My son”); however, the reflects בָנָיו (vanav, “his sons”). The should be retained as original here because of internal evidence; it is much more appropriate to the context.
3. 3 The reads קָרְאוּ (qar’u, “they called”; Qal perfect 3rd person common plural from קָרַא, qara’, “to call”), cf. , ; however, the and reflect כְּקָרְאִי (kéqar’i, “as I called”; preposition ךְּ (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 and (cf. , , , , , ).
4. 4 The reads מִפְּנֵיהֶם (mippénehem, “from them”; preposition + masculine plural noun + 3rd person masculine plural suffix), so , , ; however, the and 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. , , . The textual variant was caused simply by faulty word division.
5. 5 Or “taught Ephraim to walk” (so , , , , ). 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 §55.h).
6. 6 Or “that it was I who had healed them” (, similar).
7. 7 Or “humane cords” or “cords of human kindness.” The noun אָדָם (’adam) is traditionally related to I אָדָם (“man”) and translated either literally or figuratively (as a metonymy of association for humane compassion): “cords of a man” (, margin, ), “cords of human kindness” (, ), “human ties” (), “cords of compassion” (). It is better to relate it to II אָדָם (“leather”; אָדָם), as the parallelism with II אַהֲבָה (’ahavah, “leather”) suggests (see below). This homonymic root is well attested in Arabic ’adam (“skin”) and ’adim (“tanned skin; leather”). This better fits the context of 11:4 which compares Israel to a heifer: the Lord led him with leather cords, lifted the yoke from his neck, and fed him. Elsewhere, Hosea compares Israel to a stubborn cow (4:6) and harnessed heifer (10:11).
8. 8 Or “ropes of love.” The noun אַהֲבָה (’ahava) is traditionally related to I אַהֲבָה (“love”; 13 אַהֲבָה 2). This approach is adopted by most English translations: “bands of love” (, ), “bonds of love” (), “ties of love” (), “cords of love” (). However, it is probably better to derive אַהֲבָה from the homonymic root II אַהֲבָה (“leather”; II אַהֲבָה). This root is attested in Arabic and Ugaritic. It probably occurs in the description of Solomon’s sedan chair: “upholstered with purple linen, and lined with leather” (Song 3:10). This fits the context of 11:4 which compares Israel to a young heifer: the Lord led him with leather ropes, lifted the yoke from his neck, and bent down to feed him. Elsewhere, Hosea compares Israel to a stubborn cow (4:6) and a young heifer harnessed for plowing (10:11). This is supported by the parallelism with II אָדָם (’adam, “leather”; II אָדָם). Of course, this might be an example of a homonymic wordplay on both roots: “ropes of leather/love.” For discussions of II אַהֲבָה, see G. R. Driver, “Supposed Arabisms in the Old Testament,” 55 (1936): 111; G. R. Driver, Canaanite Myths and Legends, 133; S. E. Loewenstamm, Thesaurus of the Language of the Bible, 1:39. D. Grossberg, “Canticles 3:10 in the Light of a Homeric Analogue and Biblical Poetics,” 11 (1981): 75–76. For homonymic wordplays, see W. G. E. Watson, Classical Hebrew Poetry [], ; J. Barr, Comparative Philology and the Text of the Old Testament, 151–55.
9. 9 Heb “And I was to them like those who lift a yoke.”
10. 10 Heb “their jaws” (so , , ).
11. 11 Heb “him.” This is regarded as a collective singular by most English versions and thus translated as a plural pronoun.
12. 12 Or “Will they not return to Egypt?” (so ). Following the and , the לֹא (lo’, “not”) should probably be read as לוֹ (lo, “to him”) and connected to the end of 11:4 rather than the beginning of 11:5. The textual confusion between לֹא and לוֹ probably reflects an unintentional scribal error due to a mistake in hearing (cf., e.g., Kethib/Qere in Ps 100:3).
13. 13 Heb “Assyria, he will be his [Israel’s] king” ( similar).
14. 14 Heb “return” (so , , , ). The root שׁוּב (shuv, “to turn, return”) appears at the beginning and ending of this verse, creating an inclusio. This repetition produces an ironic wordplay: because Israel refuses to “return” to God or “turn” from its sin, it will “return” to Egypt. The punishment fits the crime.
15. 15 The term תְלוּאִים (télu’im, Qal passive participle masculine plural from תָּלָא, tala’, “to hang”) literally means “[My people] are hung up” ( 1067 תָּלָא). The verb תָּלָא//תָּלָה (“to hang”) is often used in a concrete sense to describe hanging an item on a peg (Ps 137:2; Song 4:4; Isa 22:24; Ezek 15:3; 27:10) or the impaling of the body of an executed criminal (Gen 40:19, 22; 41:13; Deut 21:22, 23; Josh 8:29; 10:26; 2 Sam 21:12; Esth 2:23; 5:14; 6:4; 7:9, 10; 8:7; 9:13, 14, 25). It is used figuratively here to describe Israel’s moral inability to detach itself from apostasy. Several English versions capture the sense well: “My people are bent on turning away from me” (, ), “My people are determined to turn from me” (), “My people are determined to reject me” (; “desert me”), “My people persist in its defection from me” (), and “they insist on turning away from me” ().
16. 16 The 1st person common singular suffix on the noun מְשׁוּבָתִי (méshuvati; literally, “turning of me”) functions as an objective genitive: “turning away from me.”
17. 17 The meaning and syntax of the is enigmatic: וְאֶל־עַל יִקְרָאֻהוּ (vé’el-’al yiqra’uhu, “they call upwards to him”). Many English versions including , , , take the referent of “him” as the “most High.” The editors suggest reading וְאֶל־בַּעַל יִקְרָא וְהוּא (vé’el-ba’al yiqra’ vehu’, “they call to Baal, but he …”), connecting the 3rd person masculine singular independent personal pronoun וְהוּא (véhu’, “but he …”) with the following clause. The early Greek recensions (Aquila and Symmachus), as well as the Aramaic and the , vocalized עֹל (’ol) as “yoke” (as in 11:4): “they cry out because of [their] yoke” (a reading followed by ).
18. 18 The imperfect verbs in 11:8 function as imperfects of capability. See §34.1a.
19. 19 The phrase נֶהְפַּךְ עָלַי לִבִּי (nehpakh ’alay libbi) is an idiom that can be taken in two ways: (1) emotional sense: to describe a tumult of emotions, not just a clash of ideas, that are afflicting a person (Lam 1:20; הפך 1.c) and (2) volitional sense: to describe a decisive change of policy, that is, a reversal of sentiment from amity to hatred (Exod 14:5; Ps 105:25; 245 הָפַךְ 1; 3). The English versions alternate between these two: (1) emotional discomfort and tension over the prospect of destroying Israel: “mine heart is turned within me” (), “my heart recoils within me” (, ), “My heart is turned over within Me” (), “My heart is torn within me” (); and (2) volitional reversal of previous decision to totally destroy Israel: “I have had a change of heart” (), “my heart is changed within me” (), and “my heart will not let me do it!” (). Both 245 1.b and 3 suggest that the idiom describes a decisive change of heart (reversal of decision to totally destroy Israel once and for all) rather than emotional turbulence of God shifting back and forth between whether to destroy or spare Israel. This volitional nuance is supported by the modal function of the 1st person common singular imperfects in 11:8 (“I will not carry out my fierce anger … I will not destroy Ephraim … I will not come in wrath”) and by the prophetic announcement of future restoration in 11:10–11. Clearly, a dramatic reversal both in tone and in divine intention occurs between 11:5–11.
20. 20 The Niphal of כָּמַר (kamar) means “to grow warm, tender” ( 485 כָּמַר), as its use in a simile with the oven demonstrates (Lam 5:10). It is used several times to describe the arousal of the most tender affection (Gen 43:30; 1 Kgs 3:26; Hos 11:8; 485 1; כמר 1). Cf. “my compassion grows warm and tender.”
21. 21 The three imperfect verbs function as imperfects of capability, similar to the imperfects of capability in 11:8. See §34.1a.
22. 22 When the verb חָרַד (kharad, “to tremble”) is used with prepositions of direction, it denotes “to go or come trembling” ( 353 חָרַד 4; e.g., Gen 42:28; 1 Sam 13:7; 16:4; 21:2; Hos 11:10, 11). Thus, the phrase מִיָּם … וְיֶחֶרְדוּ (véyekherdu … miyyam) means “to come trembling from the west.” Cf. “shall come frightened from the west.”
23. 23 For the meaning of חָרַד (harad, “to tremble”) with prepositions of direction, see 11:10 above.
24. 24 Beginning with 11:12, the verse numbers through 12:14 in the English Bible differ by one from the verse numbers in the Hebrew text (), with 11:12 = 12:1 , 12:1 = 12:2 , etc., through 12:14 = 12:15 . From 13:1 to 13:16 the verse numbers in the English Bible and the Hebrew Bible are again the same.
25. 25 The phrase “has surrounded me” is not repeated in the Hebrew text here, but is implied by the parallelism in the preceding line. It is supplied in the translation for stylistic reasons, smoothness, and readability.
26. 26 The verb רוּד (rud, “to roam about freely”) is used in a concrete sense to refer to someone wandering restlessly and roaming back and forth ( 923 רוּד; Judg 11:37). Here, it is used figuratively, possibly with positive connotations, as indicated by the preposition עִם (’im, “with”), to indicate accompaniment: “but Judah still goes about with God” ( רוד). Some English versions render it positively: “Judah still walks with God” (, ); “Judah is restive under God” (); “but Judah stands firm with God” (); “but Judah yet ruleth with God” (, ). Other English versions adopt the negative connotation “to wander restlessly” and nuance עִם in an adversative sense (“against”): “Judah is still rebellious against God” (), “Judah is unruly against God” (), and “the people of Judah are still rebelling against me” ().
27. 1 Heb “a treaty” (so , ); , “a covenant”; “comes to terms.”
28. 2 The phrase “as tribute” does not appear in the Hebrew text, but is supplied in the translation for clarity. Cf. “send a gift of olive oil.”
29. 3 The noun רִיב (riv, “dispute”) is used in two contexts: (1) nonlegal contexts: (a) “dispute” between individuals (e.g., Gen 13:7; Isa 58:1; Jer 15:10) or (b) “brawl, quarrel” between people (e.g., Exod 17:7; Deut 25:1); and (2) legal contexts: (a) “lawsuit, legal process” (e.g., Exod 23:3–6; Deut 19:17; 21:5; Ezek 44:24; Ps 35:23), (b) “lawsuit, legal case” (e.g., Deut 1:12; 17:8; Prov 18:17; 25:9), and (c) God’s “lawsuit” on behalf of a person or against his own people (Hos 4:1; 12:3; Mic 6:2; רִיב). The term in Hosea refers to a covenant lawsuit in which Yahweh, the suzerain, lodges a legal case against his disobedient vassal, accusing Israel and Judah of breach of covenant which will elicit the covenant curses. Cf. “is bringing a lawsuit.”
30. 4 The verb שָׂרָה (sarah) means “to strive, contend” ( שׂרה) or “persevere, persist” ( 975 שָׂרָה; see Gen 32:29). Almost all English versions render the verb here in terms of the former: , “contended”; “strove”; , “fought against.”
31. 5 The vocalizes the consonantal text וָיָּשַׂר (vayyasar, vav consecutive + Qal preterite 3rd person masculine singular from שׂוּר, sur, “to see”); however, parallelism with שָׂרַה (sarah, “he contended”) in 12:3 suggested that it be vocalized as ויּשׂר (vav consecutive + Qal preterite 3rd person masculine singular from שׂרה [“to strive, contend”]). The latter is followed by almost all English versions here.
32. 6 Heb “him”; the referent (God) has been specified in the translation for clarity.
33. 7 For location see ; ; ; ; .
34. 8 The Leningrad Codex and the Allepo Codex both read 1st person common plural עִמָּנוּ (’immanu, “with us”). The and both reflect an alternate Hebrew of 3rd person masculine singular עִמוֹ (’imo, “with him”). The editors suggest emending the in favor of the Greek and . The internal evidence of 12:4–5 favors the 3rd person masculine singular reading. It is likely that the 1st person common plural ־נוּ reading on עִמָּנוּ arose due to a misunderstanding of the 3rd person masculine singular ־נוּ suffix on יִמְצָאֶנּוּ (yimtsa’ennu, “he found him”; Qal imperfect 3rd person masculine singular + 3rd person masculine singular suffix) which was probably misunderstood as the 1st person common plural suffix: “he found us.” Several English versions follow the and : “there he spoke with him” (, , , , , ). Others follow the : “there he spoke with us” (, , ). The Hebrew University Old Testament Project, which tends to preserve the whenever possible, adopts the reading but gives it only a “C” rating. See D. Barthélemy, e.d., Preliminary and Interim Report on the Hebrew Old Testament Text Project, 5:262–63.
35. 9 Heb “[is] his memorial name” (so ); “the name by which he is to be worshipped.”
36. 10 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 §31.4g.
37. 11 The verb וְקַוֵּה (véqavveh, vav + Piel imperative 2nd person masculine singular from קָוָה, qavah, “to wait for”) means “to hope for, wait for, look eagerly for” ( 875 קָוָה 1; 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”; קָוָה 2.a) or אֶל (’el, “for”; 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.
38. 12 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”).
39. 13 Heb “the merchant … loves to cheat.” The Hebrew has singular forms (noun and verb) which are used generically to refer to all Israelite merchants and traders in general. The singular noun II כְּנַעַן (kéna’an, “a merchant; a trader”; 488 II כְּנַעַן) is used in a generic sense to refer to the merchant class of Israel as a whole (e.g., Ezek 16:29; 17:4; Zeph 1:11).
40. 14 Heb “The merchant—in his hand are scales of deceit—loves to cheat.” The present translation rearranges the Hebrew line division to produce a smoother English rendering.
41. 15 Heb “says” (so ).
42. 16 Heb “I have found wealth for myself.” The verb מָצַא (matsa’, “to find”) is repeated in 12:8 to create a wordplay that is difficult to reproduce in translation. The Israelites have “found” (מָצַא) wealth for themselves (i.e., become wealthy; v. 8a) through dishonest business practices (v. 7). Nevertheless, they claim that no guilt can be “found” (מָצַא) in anything they have done in gaining their wealth (v. 8b).
43. 17 The reads the 1st person common singular suffix on the noun יְגִיעַי (yégi’ay, “my labors/gains”; masculine plural noun + 1st person common singular suffix). The ’s οἱ πόνοι αὐτοῦ (hoi ponoi autou, “his labors”) assumes a 3rd person masculine singular suffix on the noun יְגִיעַיו (yégi’av, “his labors/gains”; masculine plural noun + 3rd person masculine singular suffix). The editors suggest adopting the reading. The textual decision is based upon whether or not this line continues the speech of Ephraim (1st person common singular suffix) or whether these are the words of the prophet (3rd person masculine singular suffix). See the following translator’s note for the two rival lexical meanings which in turn lead to the textual options for the line as a whole. Heb “In all my gains/labors.” The noun יְגִיעַ (yégi’a) has a two-fold range of meanings: (1) “toil, labor” and (2) metonymical result of toil: “product, produce, gain, acquired property” (i.e., wealth gained by labor; 388 ; ). Normally, only one of the categories of meaning is present in any usage; however, it is possible that intentional semantic ambiguity is present in this usage because the context invokes both ideas: action + wealth.
44. 18 The phrase מָצָאתִי אוֹן לִי (matsa’ti ’on li, “I have found wealth for myself” = I have become wealthy) forms a wordplay with לֹא יִמְצְאוּ לִי עָוֹן (lo’ yimtsé’u li ’avon, “they will not find guilt in me”). The repetition of מָצָא לִי (matsa’ li) is enhanced by the paronomasia between the similar sounding nouns עוֹן (’on, “guilt”) and אוֹן (’on, “wealth”). The wordplay emphasizes that Israel’s acquisition of wealth cannot be divorced from his guilt in dishonest business practices. Israel has difficulty in protesting his innocence that he is not guilty (עוֹן) of the dishonest acquisition of wealth (אוֹן).
45. 19 The reads “[in] all my gains, they will not find guilt in me which would be sin.” The reflects a Hebrew which would be translated “in all his labors, he cannot offset his guilt which is sin.” Some translations follow the : “but all his riches can never offset the guilt he has incurred” (); “None of his gains shall atone for the guilt of his sins” (); “All his gain shall not suffice him for the guilt of his sin” (). Most follow the : “In all my labours they shall find none iniquity in me that were sin” (); “In all my labors they will find in me no iniquity, which would be sin” (); “With all my wealth they will not find in me any iniquity or sin” (); “All my gains do not amount to an offense which is real guilt” (); “No one can accuse us [sic] of getting rich dishonestly” (); “I earned it all on my own, without committing a sin” (). See D. Barthélemy, e.d., Preliminary and Interim Report on the Hebrew Old Testament Text Project, 5:262–63. Heb “In all my gains/labors, no one can find in me any guilt which is sin.”
46. 20 The Lord answers Ephraim’s self-assertion (“I am rich!”) with the self-introduction formula (“I am the Lord your God!”) which introduces judgment oracles and ethical instructions.
47. 21 Or “[Ever since you came] out of Egypt”; “just as I have been since the time you were in Egypt.”
48. 22 Heb “as in the days of meeting” (כִּימֵי מוֹעֵד, kime mo’ed). This phrase might refer to “time of the festival” (e.g., Hos 2:13; 9:5; cf. , , ) or the Lord’s first “meeting” with Israel in the desert (cf. , , ). In his announcements about Israel’s future, Hosea uses “as in the days of […]” (כִּימֵי) or “as in the day of […]” (כְּיוֹם, kéyom) to introduce analogies drawn from Israel’s early history (e.g., Hos 2:5, 17; 9:9; 10:9).
49. 23 Heb “I myself multiplied vision[s]”; cf. “I gave numerous visions.”
50. 24 There is debate whether אֲדַמֶּה (’adammeh, Piel imperfect 1st person common singular) is derived from I דָמָה (damah, “similitude, parable”) or II דָמָה (“oracle of doom”). The lexicons favor the former ( 198 I דָּמָה 1; I דמה). Most translators favor “parables” (cf. , , , , ), but a few opt for “oracles of doom” (cf. , , ).
51. 25 Heb “by the hand of”; , “by the ministry of.”
52. 26 The noun אָוֶן (’aven) has a broad range of meanings which includes: (1) “wickedness, sin, injustice” (2) “deception, nothingness,” and (3) “idolatry, idolatrous cult” ( אָוֶן; 19 אָוֶן). While any of these meanings would fit the present context, the second-half of the verse refers to cultic sins, suggesting that Hosea is denouncing Gilead for its idolatry. Cf. “Gilead is filled with sinners who worship idols.”
53. 27 The introductory deictic particle אִם (’im) functions as an interrogative and introduces an interrogative clause: “Is there …?” (see אִם 5; 50 אִם 2). The assumed that אִם was being used in its more common function as a conditional particle: “If there.…”
54. 28 Heb “they”; the referent (the inhabitants of Gilead) has been specified in the translation for clarity.
55. 29 The noun שָׁוְא (shav’, “emptiness, nothing”), which describes the imminent judgment of the people of Gilead, creates a wordplay in Hebrew with the noun אָוֶן (’aven, “nothingness” = idolatry). Because Gilead worshiped “nothingness” (idols), it would become “nothing” (i.e., be destroyed).
56. 30 Heb “served” (so , , ); “earned a wife.”
57. 31 Heb “by a prophet” (so , , , ).
58. 32 Heb “he”; the referent (Israel) has been specified in the translation for clarity.
59. 33 Heb “was protected”; “was kept.” The verb שָׁמַר (shamar, “to watch, guard, keep, protect”) is repeated in 12:13–14 (12:12–13 ). This repetition creates parallels between Jacob’s sojourn in Aram and Israel’s sojourn in the wilderness. Jacob “tended = kept” (שָׁמַר) sheep in Aram, and Israel was “preserved = kept” (נִשְׁמָר, nishmar) by Moses in the wilderness.
60. 34 The noun תַּמְרוּרִים (tamrurim, “bitter things”) functions as an adverbial accusative of manner, modifying the finite verb: “He bitterly provoked Him to anger” ( §118.q). The plural form of the noun functions as a plural of intensity: “very bitterly.” For the adverbial function of the accusative, see §10.2.2e.
61. 35 Heb “He will leave his blood upon him”; “will leave upon him the guilt of his bloodshed.”
62. 36 The Hebrew term translated “Lord” here is אֲדֹנָי (’adonay).
63. 37 Heb “for his contempt” (so ); “for his insults”; “for his outrage.”
64. 1 In Hosea the name “Ephraim” does not refer to the tribe, but to the region of Mount Ephraim where the royal residence of Samaria was located. It functions as a synecdoche of location (Mount Ephraim) for its inhabitants (the king of Samaria; e.g., 5:13; 8:8, 10).
65. 2 The rulers of Ephraim (i.e., Samaria) issued many political decisions in the 8th century b.c. which brought “terror” to the other regions of the Northern Kingdom, as well as to Judah: “hearts shook as the trees of the forest shake before the wind” (Isa 7:2; 2 Kgs 16:5).
66. 3 The noun רְתֵת (rétet, “terror, trembling”) appears only here in OT ( 958 רְתֵת; רְתֵת). However, it is attested in 4:33 where it means “trembling” and is used as a synonym with רַעַד (ra’ad, “quaking”). It also appears in Mishnaic Hebrew, meaning “trembling” (G. Dalman, Aramäisch-neuhebräisches Handwörterbuch, 406, רעד). This is the meaning reflected in the Greek recensions of Aquila, Symmachus, and Theodotion, as well as Jerome’s Latin .
67. 4 The vocalizes the consonantal text as נָשָׂא (nasa’, “he exalted”; Qal perfect 3rd person masculine singular) which is syntactically awkward. The and reflect a vocalization tradition of נִשָּׂא (nisa’, “he was exalted”; Niphal perfect 3rd person masculine singular). The editors suggest that this revocalization should be adopted, and it has been followed by , , .
68. 5 The phrase יוֹסִפוּ לַחֲטֹא (yosifu lakhato’, “they add to sin”) is an idiom meaning either (1) “they sin more and more” or (2) “they continue to sin” (see 415 יָסַף 2.a; יסף 3.b). The English versions are divided: (1) “they sin more and more” (, , , ) and (2) “they go on sinning” (), “they continue to sin” (), “they (+ still , ) keep on sinning” (, ).
69. 6 The term כִּתְבוּנָם (kitvunam, “according to their skill”; preposition ךְּ + feminine singular noun תְּבוּנָה, tévunah + 3rd person masculine plural suffix) is an abbreviated form of כִּתְבוּנָתָם (kitvunatam; §91.e). תְּבוּנָה means “understanding, faculty, skill” ( 108 תְּבוּנָה 1). It refers to a builder skillfully constructing a house (Prov 24:3), God skillfully fashioning creation (Ps 136:5; Prov 3:19), and a craftsman skillfully making an idol (Hos 13:2).
70. 7 Heb “They say about them.” Another possible rendering for the line is: “It is said of them—those men who sacrifice, ‘They kiss calves!’ ” The phrase זֹבְחֵי אָדָם (zovkhe ’adam, “those men who sacrifice”) functions either (1) as the subject of the verb יִשָּׁקוּן (yishaqun, “they kiss”) in the quotation in the direct discourse: “It is said of them, ‘Those men who sacrifice kiss calves!’ ” or (2) in apposition to the indirect object 3rd person masculine plural suffix לָהֶם (lahem, “about them”): “It is said of them, that is, those men who sacrifice.…”
71. 8 Heb “Those among men who offer sacrifices.” The genitive construct זֹבְחֵי אָדָם (zovkhe ’adam, “the sacrificers of men”) is misunderstood by as an objective genitive phrase: “they offer human sacrifice.” Such a classification is questionable: (1) Nowhere else in the book does Hosea accuse Israel of human sacrifice, and (2) archaeological evidence does not provide any evidence of human sacrifice in the Northern Kingdom during Iron Age I (1200–722 b.c.). This phrase should be classified as a genitive of species: the genitive represents the whole class or kind of a species (men) and the construct represents a part of the whole or subspecies within the whole (those who sacrifice): “those among men who offer sacrifice” (those who offer sacrifices). The expression “a fool of men” in Prov 15:20 provides a similar example: the genitive represents the whole class/species (men) and the construct represents a part of the whole/subspecies (a fool): “a foolish man.” This is the tactic adopted by most English versions: “the men that sacrifice” (), “the men who sacrifice” (), “they appoint men to sacrifice [to them]” ().
72. 9 Heb “They kiss calves!” The verb יִשָּׁקוּן (yishaqun) may be parsed as an imperfect (“they kiss [calves]”) or jussive (“let them kiss [calves]!”). Paragogic nun endings (ן + יִשָּׁקוּ) are attached to imperfects to connote rhetorical emphasis. It is used either (1) to mark out an action that is contrary to normal practice and deviates from normal expectations (those who worship the calf idol are, in effect, kissing calves!), or (2) to express strong emotion (in this case disgust) at the action of the calf idolaters (they kiss calves!). For function of paragogic nun, see §31.7.1.
73. 10 Heb “they will be like” (so , ).
74. 11 The phrase כְּעֲנַן־בֹּקֶר (ké’anan-boqer, “like a cloud of the morning”) occurs also in Hos 6:4 in a similar simile. The Hebrew poets and prophets refer to morning clouds as a simile for transitoriness (Job 7:9; Isa 44:22; Hos 6:4; 13:3; עָנָן 1.b; 778 עָנָן 1.c).
75. 12 Heb “like the early rising dew that goes away”; “like the dew that vanishes early in the day.”
76. 13 Heb “storm-driven away”; , “driven with the whirlwind out.” The verb יְסֹעֵר (yéso’er, Poel imperfect 3rd person masculine singular from סָעַר, sa’ar, “to storm”) often refers to the intense action of strong, raging storm winds (e.g., Jonah 1:11, 13). The related nouns refer to “heavy gale,” “storm wind,” and “high wind” ( 704 סָעַר; סער). The verb is used figuratively to describe the intensity of God’s destruction of the wicked whom he will “blow away” (Isa 54:11; Hos 13:3; Hab 3:14; Zech 7:14; 704 ; ).
77. 14 The reads יְדַעְתִּיךָ (yéda’tikha, Qal perfect 1st person common singular + 2nd person masculine singular suffix from יָדַע, yada’, “to know”), followed by , (“I did know thee”). The and reflect an alternate textual tradition of רְעִיתִיךָ (ré’it’kha, Qal perfect 1st person common singular + 2nd person masculine singular suffix from רָעָה, ra’ah, “to feed”), which is followed by most recent English versions (e.g., , , , , , , ).
78. 15 Heb “land of intense drought” or “intensely thirsty land.” The noun תַּלְאֻבוֹת (tal’uvot) occurs in the OT only here. It probably means “drought” ( 520 תַּלְאֻבָה). The related Arabic verb means “to be thirsty” and the related Arabic noun means “a stony tract of land.” The plural form (singular = תַּלְאֻבָה, tal’uvah) is a plural of intensity: “a [land] of intense drought.” The term functions as an attributive genitive, modifying the construct אֶרֶץ (’erets, “land”). The phrase is variously rendered: “land of (+ great ) drought” (, ), “thirsty land” (), “thirsty desert” (), “dry, desert land” (), and the metonymical (effect for cause) “land of burning heat” ().
79. 16 The reads כְּמַרְעִיתָם (kémar’itam, “according to their pasturage”; preposition ךְּ (kaf) + noun מַרְעִית, mar’it, “pasture” + 3rd person masculine plural suffix). Text-critics propose: (1) כְּמוֹ רְעִיתִים (kémo ré’itim, “as I pastured them”; preposition כְּמוֹ (kémo) + Qal perfect 1st person common singular from רָעַה, ra’ah, “to pasture, feed” + 3rd person masculine plural suffix) and (2) כִּרְעוֹתָם (“when they had pastured”; preposition ךְּ + Qal perfect 3rd person masculine plural from רָעַה). Some English versions follow the : “according to their pasture” (), “as they had their pasture” (), “when you entered the good land” (). Others adopt the first emendation: “when I fed them” (, ), “I fed you [sic = them]” (). Still others follow the second emendation: “but when they had fed to the full” (), “when they grazed” ().
80. 17 Heb “their heart became exalted”; , “was exalted.”
81. 18 The vav consecutive + preterite form וָאֱהִי (va’ehi) introduces a consequential or result clause; cf. “Therefore”; “That is why.”
82. 19 Heb “So I will be like a lion to them” (so ); “I will come upon them like a lion.”
83. 20 The reads שִׁחֶתְךָ (shikhetkha, “he destroyed you”; Piel perfect 3rd person masculine singular from שָׁחַת, shakhat, “to destroy” + 2nd person masculine singular suffix). The editors suggest שׁחתיךָ (“I will destroy you”; Piel perfect 1st person common singular + 2nd person masculine singular suffix). Contextually, this fits: If the Lord is intent on destroying Israel, there is no one who will be able to rescue her from him. This reading is also followed by , , .
84. 21 The reads כִּי־בִי בְעֶזְרֶךָ (ki-vi ve’ezrekha, “but in me is your help”); cf. , , . The and reflect an underlying Hebrew text of כִּי־מִי בְעֶזְרֶךָ (ki-mi ve’ezrekha, “For who will help you?”). The interrogative מִי (“Who?”) harmonizes well with the interrogatives in 13:9–10 and should be adopted, as the editors suggest; the reading is also followed by , , , .
85. 22 The reads the enigmatic אֱהִי (’ehi, “I want to be [your king]”; apocopated Qal imperfect 1st person common singular from הָיָה, hayah, “to be”) which makes little sense and conflicts with the 3rd person masculine singular form in the dependent clause: “that he might save you” (וְיוֹשִׁיעֲךָ, véyoshi’akha). All the versions (Greek, , ) read the interrogative particle אַיֵּה (’ayyeh, “where?”) which the editors endorse. The textual corruption was caused by metathesis of the י (yod) and ה (hey). Few English versions follow the : “I will be thy/your king” (, ). Most recent English versions follow the ancient versions in reading “Where is your king?” (, , , , , , , ).
86. 23 The repetition of the phrase “Where are …?” does not appear in the Hebrew text, but is implied by the parallelism in the preceding lines. It is supplied in the translation for the sake of clarity and for stylistic reasons.
87. 24 The prefix-conjugation verb אֶתֶּן (’eten, “I gave”) refers to past-time action, specifying a definite past event (the enthronement of Saul); therefore, this should be classified as a preterite. While imperfects are occasionally used in reference to past-time events, they depict repeated action in the past. See §31.2 and 510–14 §31.6.
88. 25 The noun עָוֹן (’avon) has a three-fold range of meanings: (1) “iniquity,” so , , ; (2) “guilt,” so , ; and (3) “punishment” ( 730 עָוֹן). The oracle of 13:12–13 announces that Israel’s punishment, though momentarily withheld, will suddenly come upon her like labor pains that will kill her.
89. 26 Heb “has been bound.” צָרַר (tsarar, “to bind”) refers elsewhere to the action of scribes binding a document into a sealed scroll of safekeeping (Isa 8:16; I צרר 1; 864 צָרַר 1). Here it figuratively depicts the record of Israel’s sins being written down and permanently bound in a sealed scroll for safekeeping (cf. , “are on record”). The guilt of Israel’s sin will be retained.
90. 27 The translation of the first two lines of this verse reflects the interpretation adopted. There are three interpretive options to v. 14: (1) In spite of Israel’s sins, the Lord will redeem them from the threat of death and destruction (e.g., 11:8). However, against this view, the last line of 13:14 probably means that the Lord will not show compassion to Israel. (2) The Lord announces the triumphant victory over death through resurrection (cf. , , ). However, although Paul uses the wording of Hosea 13:14 as an illustration of victory over death, the context of Hosea’s message is the imminent judgment in 723–722 b.c. (3) The first two lines of 13:14 are rhetorical questions without explicit interrogative markers, implying negative answers: “I will not rescue them!” (cf. , , , , , , ). The next two lines in 13:14 are words of encouragement to Death and Sheol to destroy Israel. The final line announces that the Lord will not show compassion on Israel; he will not spare her.
91. 28 Heb “Where, O Death, are your plagues?” (so ).
92. 29 Heb “Where, O Sheol, is your destruction?” ( similar). The two rhetorical questions in 13:14b function as words of encouragement, inviting personified Death and Sheol to draw near like foreign invading armies to attack and kill Israel (cf. , , ).
93. 30 Heb “Compassion will be hidden from my eyes” ( similar; “from my sight”).
94. 31 The reads בֵּן אַחִים יַפְרִיא (ben ’akhim yafri’, “he flourishes [as] a son of brothers”), which is awkward syntactically and enigmatic contextually. The Greek, , and Latin versions reflect a of בֵּין אַחִים יַפְרִיד (ben ’akhim yafrid, “he causes division between brothers”). The editors suggest the confused the common term אָח (’akh, “brother”) for the rarer term אָחוּ (’akhu, “marsh plant, reed plant” [Job 8:11] and “reed bed” [Gen 41:2, 18; אָחוּ]). This is an Egyptian loanword which is also attested in Ugaritic and Old Aramaic. The original text probably read either כְּאָחוּ מַפְרִיא (ké’akhu mafri’, “he flourishes like a reed plant”; comparative ךְּ, kaf, + noun אָחוּ, “reed” followed by Hiphil participle masculine singular from פָּרַה, parah, “to flourish”) or בֵּין אָחוּ מַפְרִיא (ben ’akhu mafri’, “he flourishes among the reeds”; preposition בֵּין, ben, “between” followed by masculine singular noun אָחוּ “reed” followed by Hiphil participle masculine singular from פָּרַה). The confusion over אָחוּ (“reed plant”) probably led to secondary scribal errors: (1) faulty word-division of אָחוּ מַפְרִיא to אָחוּם יַפְרִיא, and (2) secondary orthographic confusion of י (yod) and ו (vav) between אָחוּם and resultant אָחִים. For discussion, see D. Barthélemy, e.d., Preliminary and Interim Report on the Hebrew Old Testament Text Project, 5:268–69. Several English versions retain the : “even though he thrives among his brothers” (), “Though he be fruitful among his brethren” (), “No matter how much you prosper more than the other tribes” (), “Ephraim was the most fruitful of all his brothers (). Others adopt one of the two emendations: (1) “though he flourishes among the reeds” (, , ), and (2) “even though he flourishes like weeds” (), “though he may flourish as the reed plant” (). Or “among the reed plants” (cf. , , ).
95. 32 The וְיֵבוֹשׁ (véyevosh, “will be ashamed”; vav + Qal imperfect 3rd person masculine singular from בּוֹשׁ, bosh, “to be ashamed”) does not fit the context. The , , and reflect a of וְיוֹבִישׁ (véyovish, “will dry up”; vav + Hiphil imperfect 3rd person masculine singular from יָבַשׁ, yavash, “to be dry”; יבשׁ 1). This fits well with the parallel וְיֶחֱרַב (véyekherav, “will become dry”; vav + Qal imperfect 3rd person masculine singular from חָרַב, kharav, “to be dry”). See Isa 42:15; 44:27; Jer 51:36. The variant read by the ancient versions is followed by almost all modern English versions (as well as , ).
96. 33 The term “wind” is not repeated in the Hebrew text at this point but is implied; it is supplied in the translation for clarity.
97. 34 Beginning with 13:16, the verse numbers through 14:9 in the English Bible differ by one from the verse numbers in the Hebrew text (), with 13:16 = 14:1 , 14:1 = 14:2 , etc., through 14:9 = 14:10 . Thus ch. 14 in the Hebrew Bible has 10 verses.
98. 35 Or “must bear its guilt” ( similar); “must bear the consequences of their guilt”; “will be punished.”
99. 36 Heb “his.” This is a collective singular, as recognized by almost all English versions.
100. 1 Heb “For you have stumbled in your iniquity”; , “because of your iniquity.”
101. 2 Heb “Take words with you and return to the Lord” (so , , ).
102. 3 The word order כָּל־תִּשָּׂא עָוֹן (kol-tisa’ ’avon) is syntactically awkward. The editors suggest rearranging the word order: תִּשָּׂא כָּל־עוֹן (“Forgive all [our] iniquity!”). However, Gesenius suggests that כָּל (“all”) does not function as the construct in the genitive phrase כָּל־עוֹן (“all [our] iniquity”); it functions adverbially modifying the verb תִּשָּׂא (“Completely forgive!”; see §128.e).
103. 4 The repetition of the root לָקַח (laqakh) creates a striking wordplay in 14:2. If Israel will bring (לָקַח) its confession to God, he will accept (לָקַח) repentant Israel and completely forgive its sin.
104. 5 Heb “and accept [our] speech.” The word טוֹב (tov) is often confused with the common homonymic root I טוֹב (tov, “good”; 373 I טוֹב). However, this is probably IV טוֹב (tov, “word, speech”; IV טוֹב), a that is related to the verb טבב (“to speak”; טבב) and the noun טִבָּה (tibbah, “rumor”; טִבָּה). The term טוֹב (“word; speech”) refers to the repentant prayer mentioned in 14:1–3. Most translations relate it to I טוֹב and treat it as (1) accusative direct object: “accept that which is good” (, ), “Accept our good sacrifices” (), or (2) adverbial accusative of manner: “receive [us] graciously” (, , ). Note , however, which follows the suggestion made here: “accept our prayer.”
105. 6 The reads פָרִים (farim, “bulls”), but the reflects פְּרִי (péri, “fruit”), a reading followed by , , : “that we may offer the fruit of [our] lips [as sacrifices to you].” Although the Greek expression in Heb 13:15 (καρπὸν χειλέων, karpon xeileōn, “the fruit of lips”) reflects this phrase, the makes good sense as it stands; NT usage of the should not be considered decisive in resolving OT textual problems. The noun פָרִים (parim, “bulls”) functions as an adverbial accusative of state.
106. 7 Heb “For the orphan is shown compassion by you.” The present translation takes “orphan” as a figurative reference to Israel, which is specified in the translation for clarity.
107. 8 The noun מְשׁוּבָתָה (méshuvatah, “waywardness”; cf. “backsliding”) is from the same root as שׁוּבָה (shuvah, “return!”) in 14:1[2]. This repetition of שׁוּב (shuv) creates a wordplay which emphasizes reciprocity: if Israel will return (שׁוּבָה, shuvah) to the Lord, he will cure her of the tendency to turn away (מְשׁוּבָתָה) from him.
108. 9 The noun נְדָבָה (nédavah, “voluntariness; free-will offering”) is an adverbial accusative of manner: “freely, voluntarily” ( 621 נְדָבָה 1). Cf. “without limit”; “with all my heart”; “my love will know no bounds.”
109. 10 The verb שָׁב, shav, “will turn” (Qal perfect 3rd person masculine singular from שׁוּב, shuv, “to turn”) continues the wordplay on שׁוּב in 14:1–4[2–5]. If Israel will “return” (שׁוּב) to the Lord, he will heal Israel’s tendency to “turn away” (מְשׁוּבָתָה, méshuvatah) and “turn” (שָׁב) from his anger.
110. 11 Heb “like Lebanon” (so ; also in the following verse). The phrase “a cedar of” does not appear in the Hebrew text; it is supplied in translation for clarity. Cf. “the trees of Lebanon”; “the forests of Lebanon.”
111. 12 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”).
112. 13 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” (); “will flourish like the grain” ().
113. 14 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; 553 מָה 1.d.(c).
114. 15 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 ).
115. 16 Cf. “a green fir tree”; , “a green pine tree”; “an evergreen cypress.”
116. 17 Heb “your fruit is found in me”; “your faithfulness comes from me.”
117. 18 The shortened form of the prefix-conjugation verb וְיָבֵן (véyaven) indicates that it is a jussive rather than an imperfect. When a jussive comes from a superior to an inferior, it may connote exhortation and instruction or advice and counsel. For the functions of the jussive, see §34.3.