Hosea 2:16–20

Footnotes

1. 52 Heb “And in that day”; “In that coming day.”
2. 53 The reads תִּקְרְאִי (tiqré’i, “you will call”; Qal imperfect 2nd person feminine singular). The versions (, , ) all reflect an alternate of תִּקְרָא לִי (tiqra’ li, “she will call me”; Qal imperfect 3rd person feminine singular followed by preposition לְ, lamed, + 1st person common singular pronominal suffix). This textual variant undoubtedly arose under the influence of לִי תִּקְרְאִי (tiqré’i li) which follows. Most English versions follow the reading of the (, , , , , , ), but some follow the ancient versions and read the 3rd person (“she”, so , , ).
3. 54 There are wordplays on the terms אִישׁ (’ish) and בַּעַל (ba’al) here. The term אִישִׁי (’ishi, “my man, husband”) is a title of affection (Gen 2:23; 3:6, 16) as the counterpart to אִשָּׁה (’ishah, “woman, wife”). The term בַּעְלִי (ba’li, “my lord”) emphasizes the husband’s legal position (Exod 21:3; Deut 22:22; 24:4). The relationship will no longer be conditioned on the outward legal commitment but on a new inward bond of mutual affection and love.
4. 55 The reads תִקְרְאִי לִי (tiqré’i li, “you will call me”; Qal imperfect 2nd person feminine singular followed by preposition לְ, lamed, + 1st person common singular pronominal suffix). The versions (, , ) all reflect an alternate of תִקְרְא לִי (tiqré’ li, “she will call me”; Qal imperfect 3rd person feminine singular followed by preposition לְ + 1st person common singular pronominal suffix). This textual variant is related to the preceding textual issue (see preceding note).
5. 56 There is a wordplay on the terms בַּעְלִי (ba’li, “my master”) and הַבְּעָלִים (habbé’alim, “the Baals”) which are derived from the root בַּעַל (ba’al, “master; lord”). This wordplay is especially effective because the term בַּעַל can refer to one’s husband and is also the name of the Canaanite storm god Baal. Referring to a spouse the term normally means “husband; master.” It was a common, ordinary, nonpejorative term that was frequently used in an interchangeable manner with אִישׁ (’ish, “husband; man”). Due to its similarity in sound to the abhorrent Canaanite fertility god Baal, the repentant Israelites would be so spiritually sensitive that they would refrain from even uttering this neutral term for fear of recalling their former idolatry. The purpose of the exile is to end Israel’s worship of Baal and to remove syncretism.
6. 57 The vav consecutive prefixed to וַהֲסִרֹתִי (vahasiroti) “I will remove” (vav consecutive + Hiphil perfect 1st person common singular) introduces an explanatory clause.
7. 58 Heb “the Baals.” The singular term בַּעַל (ba’al) refers to the Canaanite god Baal himself, while the plural form הַבְּעָלִים (habbé’alim) refers to the manifestations of the god (i.e., idols; 127 בָּעַל II.1).
8. 59 Heb “from her mouth.” In the translation this is rendered as second person for consistency.
9. 60 Heb “they will no longer be mentioned by their name.”
10. 61 Heb “And in that day” (so , ).
11. 62 Heb “I will break”; “I will destroy”; “I will smash”; “I will remove.”
12. 63 Heb “bow and sword and warfare.” The first two terms in the triad וְקֶשֶׁת וְחֶרֶב וּמִלְחָמָה (véqeshet vékherev umilkhamah, literally, “bow and sword and warfare”) are examples of synecdoche of specific (bow and sword) for general (weapons of war, so ). However, they might be examples of metonymy (bow and sword) of association (warfare).
13. 64 Heb “and I will cause them to lie down in safety.” The causative nuance (“will make them”) is retained in several English versions (e.g., , , , ).
14. 65 Heb “I will betroth you to me” (so ) here and in the following lines. Cf. “I will take you for my wife forever.”
15. 66 The preposition בְּ (bet), which is repeated throughout 2:19–20 [21–22], denotes price paid ( 90 בְּ III.3; e.g., Ezek 3:14). The text contains an allusion to the payment of bridal gifts. The Lord will impute the moral character to Israel that will be necessary for a successful covenant relationship (contra 4:1).
16. 67 The vav consecutive on the suffix conjugation verb וְיָדַעַתְּ (véyada’at, “then you will know”) introduces a result clause (cf. , ).
17. 68 Or “know.” The term יָדַע (yada’, “know, acknowledge”) is often used in covenant contexts. It can refer to the suzerain’s acknowledgment of his covenant obligations to his vassal or to the vassal’s acknowledgment of his covenant obligations to his suzerain. When used in reference to a vassal, the verb “know” is metonymical (cause for effect) for “obey.” See H. Huffmann, “The Treaty Background of Hebrew yādaʿ,” 181 (1966): 31–37.
18. 69 The reads יְהוָה (yéhvah, “the Lord”); however, many Hebrew read כִּי אָנִי (ki ’ani, “that it is I”), as also reflected in the Latin (cf. “know who I am”).