translation_id: net-engnet

book_id: HOS

label: NET translator note

text: Heb “Say to….” The imperative אִמְרוּ (’ imru , Qal imperative masculine plural) functions rhetorically, as an example of erotesis of one verbal form (imperative) for another (indicative). The imperative is used as a rhetorical device to emphasize the certainty of a future action.


text: Heb “Plead with your mother, plead!” The imperative רִיבוּ ( rivu , “plead!”) is repeated twice in this line for emphasis. This rhetorical expression is handled in a woodenly literal sense by most English translations: NASB “Contend…contend”; NAB “Protest…protest!”; NIV “Rebuke…rebuke”; NRSV “Plead…plead”; CEV “Accuse! Accuse your mother!”


text: The particle כִּי ( ki ) introduces a parenthetical explanatory clause (however, cf. NCV “because”). sn The reason that Hosea (representing the Lord ) calls upon his children (representing the children of Israel) to plead with Gomer (representing the nation as a whole), rather than pleading directly with her himself, is because Hosea (the Lord ) has turned his back on his unfaithful wife (Israel). He no longer has a relationship with her (“for she is not my wife, and I am not her husband”) because she abandoned him for her lovers.


text: The dependent volitive sequence of imperative followed by vav + jussive ( רִיבוּ , rivu followed by וְתָסֵר , vétaser ) creates a purpose clause: “so that she might turn away from” (= “put an end to”); cf. NRSV “that she put away”; KJV “let her therefore put away.” Many English translations begin a new sentence here, presumably to improve the English style (so NAB, NIV, TEV, NLT), but this obscures the connection with the preceding clause.


text: Heb “put away her adulteries from her face.” The plural noun זְנוּנֶיהָ ( zénuneha , “adulteries”) is an example of the plural of repeated (or habitual) action: she has had multiple adulterous affairs.


text: Heb “[put away] her immoral behavior from between her breasts.” Cf. KJV “her adulteries”; NIV “the unfaithfulness.”


text: Heb “and kill her with thirst.” The vav prefixed to the verb ( וַהֲמִתִּיהָ , vahamittiha ) introduces a purpose/result clause: “in order to make her die of thirst” (purpose) or “and thus make her die of thirst” (result).


text: Heb “her sons.” English versions have long translated this as “children,” however; cf. KJV, ASV, NAB, NASB, NIV, NRSV, NLT. sn The word order is rhetorical: the accusative וְאֶת־בָּנֶיהָ ( vé ’ et - baneha , “her sons”) is moved forward for emphasis.


text: Heb “sons of adulteries”; KJV “children of whoredoms.” sn The word order is rhetorical: the construct clause בְנֵי זְנוּנִים ( vÿne zÿnunim , “sons of adulteries”), which functions as the predicate nominative, is moved forward, before the independent personal pronoun הֵמָּה ( hemma , “they”) which functions as the subject, to focus on the immoral character of her children.


text: Heb “I will go after” (so KJV, NAB, NIV, NRSV).


text: Heb “my drinks.” Many English versions use the singular “drink” here, but cf. NCV, TEV, CEV “wine.”


text: The deictic particle הִנְנִי ( hinni , “Behold!”) introduces a future-time reference participle that refers to imminent future action: “I am about to” (TEV “I am going to”).


text: Heb “I will hedge up her way”; NIV “block her path.”


text: Heb “I will wall in her wall.” The cognate accusative construction וְגָדַרְתִּי אֶת־גְּדֵרָהּ ( vÿgadarti ’ et-gÿderah , “I will wall in her wall”) is an emphatic literary device. The 3rd person feminine singular suffix on the noun functions as a dative of disadvantage: “as a wall against her” (A. B. Davidson, Hebrew Syntax , 3, remark 2). The expression means “I will build a wall to bar her way.” Cf. KJV “I will make a wall”; TEV “I will build a wall”; RSV, NASB, NRSV “I will build a wall against her”; NLT “I will fence her in.”


text: The disjunctive clause (object followed by negated verb) introduces a clause which can be understood as either purpose or result.


text: Heb “her paths” (so NAB, NRSV).


text: Heb “overtake” (so KJV, NAB, NASB, NRSV); NLT “be able to catch up with.”


text: In the Hebrew text the accusative direct object pronoun אֹתָם (’ otam , “them”) is omitted/elided for balanced poetic parallelism. The LXX supplies αὐτους ( autous , “them”); but it is not necessary to emend the MT because this is a poetic literary convention rather than a textual problem.


text: Heb “I will go and return” (so NRSV). The two verbs joined with vav form a verbal hendiadys. Normally, the first verb functions adverbially and the second retains its full verbal sense (GKC 386-87 §120. d , h ). The Hebrew phrase אֵלְכָה וְאָשׁוּבָה (’ elkhah vÿ ’ ashuvah , “I will go and I will return”) connotes, “I will return again.” As cohortatives, both verbs emphasize the resolution of the speaker.


text: Heb “to my man, the first.” Many English translations (e.g., KJV, NAB, NRSV, TEV) take this as “my first husband,” although this implies that there was more than one husband involved. The text refers to multiple lovers, but these were not necessarily husbands.


text: Or “because it was better for me then than now” (cf. NCV).


text: Or “For” (so KJV, NASB); or “But” (so NCV).


text: The phrase “until now” does not appear in the Hebrew text, but is supplied in the translation for the sake of clarity and smoothness.


text: Heb “she does not know” (so NASB, NCV); or “she does not acknowledge.”


text: The 1st person common singular independent personal pronoun אָנֹכִי (’ anokhi , “I”) is emphatic, since the subject of this verbal clause is already explicit in the verb נָתַתִּי ( natatti , Qal perfect 1st person common singular: “I gave”).


text: The phrase “that it was I who” does not appear in the Hebrew text here, but is supplied in the translation for the sake of clarity.


text: Heb “for Baal” (so NAB, NIV, NRSV); cf. TEV “in the worship of Baal.”


text: Heb “I will return and I will take.” The two verbs joined with vav conjunction form a verbal hendiadys in which the first verb functions adverbially and the second retains its full verbal sense (GKC 386-87 §120. d , h ): אָשׁוּב וְלָקַחְתִּי (’ ashuv vÿlaqakhti ) means “I will take back.”


text: Heb “in its time” (so NAB, NRSV).


text: Heb “in its season” (so NAB, NASB, NRSV).


text: The words “which I had provided” are not in the Hebrew text, but are supplied in the translation for stylistic reasons; cf. NIV “intended to cover.”


text: Heb “to cover her nakedness” (so KJV and many other English versions); TEV “for clothing.” sn This announcement of judgment is extremely ironic and forcefully communicates poetic justice: The punishment will fit the crime. The Israelites were literally uncovering their nakedness in temple prostitution in the Baal fertility cult rituals. Yahweh will, in effect, give them what they wanted (nakedness) but not in the way they wanted it: Yahweh will withhold the agricultural fertility they sought from Baal which would lead to nakedness caused by impoverishment.


text: The particle עַתָּה (’ attah ) often refers to the imminent or the impending future: “very soon” (BDB 774 s.v. עַתָּה 1.b). In Hosea it normally introduces imminent judgment ( Hos 2:12; 4:16; 5:7; 8:8, 13; 10:2 ).


text: Heb “her lewdness” (so KJV, NIV); NAB, NRSV “her shame.”


text: Heb “out of my hand” (so NAB, NASB, NRSV); TEV “save her from my power.”


text: Heb “my wages.” The words “for prostitution” are not in the Hebrew text but are supplied for clarity; cf. CEV “gave…as payment for sex.”


text: Heb “I will turn them”; the referents (vines and fig trees) have been specified in the translation for clarity.


text: Heb “the beasts of the field” (so KJV, NASB); the same expression also occurs in v. 18 ).


text: Heb “the days of the Baals, to whom she burned incense.” The word “festival” is supplied to clarify the referent of “days,” and the word “idols” is supplied in light of the plural “Baals” (cf. NLT “her images of Baal”).


text: The vav prefixed to a nonverb ( וְאֹתִי , vé ’ oti ) introduces a disjunctive contrastive clause, which is rhetorically powerful.


text: The accusative direct object pronoun וְאֹתִי ( vé ’ oti , “me”) is emphatic in the word order of this clause (cf. NIV “but me she forgot”), emphasizing the heinous inappropriateness of Israel’s departure from the Lord .


text: The participle מְפַתֶּיהָ ( méfatteha , Piel participle masculine singular + 3rd feminine singular suffix from פָּתָה , patah , “to allure”) following the deictic particle הִנֵּה ( hinneh , “Now!”) describes an event that will occur in the immediate or near future.


text: Following the future-time referent participle ( מְפַתֶּיהָ , méfatteha ) there is a string of perfects introduced by vav consecutive that refer to future events.


text: Heb “Valley of Achor,” so named because of the unfortunate incident recorded in Josh 7:1-26 (the name is explained in v. 26; the Hebrew term Achor means “disaster” or “trouble”). Cf. TEV, CEV “Trouble Valley.”


text: Heb “door” or “doorway”; cf. NLT “gateway.” Unlike the days of Joshua, when Achan’s sin jeopardized Israel’s mission and cast a dark shadow over the nation, Israel’s future return to the land will be marked by renewed hope.


text: Heb “as in the days of her youth” (so NAB, NIV, NRSV).


text: Heb “as in the day when” (so KJV, NASB).


text: Heb “And in that day”; NLT “In that coming day.”


label: NET textual note

text: The MT reads תִּקְרְאִי ( tiqrÿ ’ i , “you will call”; Qal imperfect 2nd person feminine singular). The versions (LXX, Syriac, Vulgate) all reflect an alternate Vorlage 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 ( tiqrÿ ’ i li ) which follows. Most English versions follow the reading of the MT (KJV, ASV, NASB, NIV, NRSV, NLT, CEV), but some follow the ancient versions and read the 3rd person (“she”, so NAB, NCV, TEV).


text: 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.


text: The MT reads תִקְרְאִי לִי ( tiqrÿ ’ 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 (LXX, Syriac, Vulgate) all reflect an alternate Vorlage of תִקְרְא לִי ( tiqrÿ ’ 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 tc note).


text: The vav consecutive prefixed to וַהֲסִרֹתִי ( vahasiroti ) “I will remove” ( vav consecutive + Hiphil perfect 1st person common singular) introduces an explanatory clause.


text: 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; BDB 127 s.v. בָּעַל II.1).


text: Heb “from her mouth.” In the translation this is rendered as second person for consistency.


text: Heb “they will no longer be mentioned by their name.”


text: Heb “And in that day” (so KJV, ASV).


text: Heb “I will break”; NAB “I will destroy”; NCV “I will smash”; NLT “I will remove.”


text: Heb “bow and sword and warfare.” The first two terms in the triad וְקֶשֶׁת וְחֶרֶב וּמִלְחָמָה ( vÿqeshet vÿkherev umilkhamah , literally, “bow and sword and warfare”) are examples of synecdoche of specific (bow and sword) for general (weapons of war, so CEV). However, they might be examples of metonymy (bow and sword) of association (warfare).


text: 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., KJV, ASV, NASB, NRSV).


text: Heb “I will betroth you to me” (so NIV) here and in the following lines. Cf. NRSV “I will take you for my wife forever.”


text: The preposition בְּ ( bet ), which is repeated throughout 2:19-20 [21-22], denotes price paid (BDB 90 s.v. 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).


text: The vav consecutive on the suffix conjugation verb וְיָדַעַתְּ ( véyada ’ at , “then you will know”) introduces a result clause (cf. NASB, CEV).


text: 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 ya„daà ,” BASOR 181 (1966): 31-37.


text: The MT reads יְהוָה ( yÿhvah , “the Lord ”); however, many Hebrew mss read כִּי אָנִי ( ki ’ ani , “that it is I”), as also reflected in the Latin Vulgate (cf. CEV “know who I am”).


text: Heb “And in that day”; NAB, NRSV “On that day.”


text: The verb עָנָה , (’ anah ) which is used throughout 2:23-24, is related to the root I עָנָה (’ anah ), “to answer, listen attentively, react willingly” (BDB 772 s.v. 1 .b; HALOT 852 s.v. ענה 3.b).


text: Heb “and they.” In the Hebrew text the plural pronoun is used because it refers back to the term translated “sky,” which is a dual form in Hebrew. Many English versions (e.g., NAB, NASB, NRSV) use the plural term “heavens” here, which agrees with a plural pronoun (cf. also NIV, NCV “skies”).


text: Heb “Jezreel.” The use of the name יִזְרְעֶאל ( yizré ’ e ’ l , “Jezreel”) creates a powerful three-fold wordplay: (1) The proper name יִזְרְעֶאל (“Jezreel”) is a phonetic wordplay on the similar sounding name יִשְׂרָאֵל ( yisra ’ el , “Israel”): God will answer Israel, that is, Jezreel. (2) The name יִזְרְעֶאל (“Jezreel”) plays on the verb זָרַע ( zara ’, “to sow, plant”), the immediately following word: וּזְרַעְתִּיהָ ( uzéra ’ tiha , vav + Qal perfect 1st person common singular + 3rd person feminine singular suffix: “I will sow/plant her”). This wordplay creates a popular etymology for יִזְרְעֶאל meaning, “God sows/plants,” which fits well into the agricultural fertility imagery in 2:21-23 [2:23-25]. (3) This positive connotation of יִזְרְעֶאל (“Jezreel”) in 2:21-23 [23-25] reverses the negative connotation of יִזְרְעֶאל (“Jezreel”) in 1:4-5 (bloodshed of Jehu in the Jezreel Valley).


text: Heb “for myself.”


text: The Hebrew text, carrying out the reference to the son born in 1:8-9 , uses the third person masculine singular pronoun here; some English translations use third person plural (“they,” so KJV, NASB, NIV, CEV) in keeping with the immediate context, which refers to reestablished Israel.


text: The words “You are” do not appear in the Hebrew text, but are implied. It is necessary to supply the phrase in the translation to prevent the reader from understanding the predicate “my God” as an exclamation (cf. NAB).