The word of the LORD that came to Hosea …: This is a typical introductory verse to a prophetic book, although Hosea is not explicitly identified in the text as a prophet. The phrase The word of the LORD that came to also occurs in other prophetic books (see Joel 1.1; Micah 1.1; Zeph 1.1). We advise translators to use a standard formula for this type of opening sentence. This opening sentence gives the source of the message (the LORD), the messenger (in this case Hosea), and the time of the message. The time is shown by listing kings who ruled Israel and Judah while Hosea was a prophet.

The word of the LORD is the main topic in the sentence. Word does not refer to a single vocabulary item but to an entire “message” (Good News Translation). Since this statement serves as the title of the book in Hebrew, it refers to the whole book as a message from God, including Hosea’s unhappy life with his wife, as well as all the prophetic utterances in the book. If a literal translation of word conveys the sense of “message,” translators should keep it. If not, the plural form “words” is also acceptable.

Wherever the word LORD appears in capital letters in Revised Standard Version, Good News Translation and other English translations, the term represents the personal name of God. In Hebrew consonants the divine name is written as YHWH, so the Jerusalem Bible (Jerusalem Bible) renders it as “Yahweh,” which is one possible way in which the name was pronounced. The name YHWH is related to the Hebrew expression used by God when he said of himself “I AM WHO I AM” (Exo 3.14), and it may therefore mean “he is,” “he is the one who exists,” or “he is the one who causes all things to exist.” Many years later, especially after the Babylonian captivity, people were afraid to pronounce the name of God. They did not want to risk pronouncing God’s name “in vain” (Exo 20.7). And so it became a Jewish custom for a reader in the congregation to substitute God’s name with the Hebrew word for “my Lord” (ʾadonay), when they came to the name of God. (The form “Jehovah” is not correct, because it only mixes up the vowels of ʾadonay and the consonants of YHWH.) The name “Yahweh” can be transliterated, because it is usually seen as a proper name. However, it is important to consider the (church)tradition of the target audience and existing influential translations in the area. In some languages it may be better to use a general term such as “Lord” or “Master,” as in many English translations (for example, Revised Standard Version and Good News Translation). However, this term is a title and not a proper name. There are also translations that have used a traditional praise name that refers to the deity, for example, Chauta in Chewa, a major Bantu language of south-central Africa. The word Chauta literally means “Great-One-of-the-Bow,” probably the rainbow. The name is used in sermons, hymns, and prayers. It has positive emotive overtones since it refers to the God who “owns” and also “belongs” to them.

In this Handbook the word “LORD” in all capital letters will occur only when quoted. Elsewhere “Yahweh” will be used as an indication that the LORD is being referred to by his personal name. It will be up to each translation committee to decide how to express the divine name in their own language and culture.

In Hebrew The word of the LORD that came to is literally “The word of Yahweh that was/happened/occurred to,” which is an idiom that occurs almost exclusively in prophetic speech. Just as in this context, it usually refers to an oracle or revelation received from God.

The phrase Hosea son of Be-eri links Hosea with his father, as is common in Hebrew literature. The name Hosea means “he [or, Yahweh] has saved,” but we recommend transliterating the name as it is commonly known rather than translating it. His father Be-eri is not mentioned elsewhere in the Old Testament.

In the days of Uzziah, Jotham, Ahaz, and Hezekiah, kings of Judah, and in the days of Jeroboam the son of Joash, king of Israel: People not acquainted with Bible history and geography could be confused by the list of kings and the two countries Judah and Israel. It may be necessary to say that the kings ruled one after another, so that the reader will not think of them as chiefs of tribes who were neighbors to each other; for example, the German common language version (Die Bibel im heutigen Deutsch) has “during the time when the kings Uzziah, Jotham, Ahaz and Hezekiah reigned after each other in Judah, while Jeroboam, the son of Joash, was the king in Israel.” It may also be necessary to make explicit that Judah was the kingdom to the south, while Israel was the kingdom to the north, and that together they were the twelve tribes; this means that they were all descendants of Jacob’s twelve sons, although it may be better to provide this information in a footnote if necessary, as does the French common language version (Bible en français courant) as follows:

Israel, set apart here from Judah, refers to the Israelite kingdom in the north, founded by Jeroboam I after the death of Solomon (see 1 Kgs 12.16-20). The king Jeroboam mentioned here is the second king with that name; he ruled over Israel from 787 to 747 B.C. (see 2 Kgs 14.23-29). – Uzziah: see the note at Amos 1.1. – Jotham: 2 Kgs 15.32-38; 2 Chr 27.1-3, 7-9. – Ahaz: 2 Kgs 16.1-20; 2 Chr 28.1-27. – Hezekiah: 2 Kgs 18–20; 2 Chr 29–32.

Translation models for this verse are:

• This is the revelation that Hosea the son of Beeri received from the LORD. It was during the time when Uzziah, Jotham, Ahaz, and Hezekiah were kings in Judah, while Jeroboam the son of Joash was king of Israel.

• The message of the LORD that came to Hosea son of Beeri. At that time Uzziah, Jotham, Ahaz, and Hezekiah ruled as kings in Judah, and Jeroboam the son of Joash was king in Israel.

Quoted with permission from Dorn, Louis & van Steenbergen, Gerrit. A Handbook on Hosea. (UBS Helps for Translators). Miami: UBS, 2020. For this and other handbooks for translators see here .

Ephraim shall become a desolation …: Since Ephraim is another name for Israel, Good News Translation again renders both as “Israel” (see comments on 4.17 and 5.3). A translation that attempts to reflect the poetic structure of the receptor language will keep these parallel names. The Hebrew noun for desolation involves the idea of complete destruction, and horror or awe on the part of those involved. Jerusalem Bible renders shall become a desolation as “shall be laid waste,” Die Bibel im heutigen Deutsch says “will become a wilderness” (similarly Bible en français courant), and Traduction œcuménique de la Bible has “will become a ruin.” New Jewish Publication Society’s Tanakh emphasizes the horror, saying “is stricken with horror.” This noun is preceded by a preposition in Hebrew meaning “to/into.” This is a fairly common combination in prophetic literature. It marks a complete transformation into destruction.

In the day of punishment: The Hebrew word for punishment involves the idea of judgment, but with it is the idea of chastisement or correction, almost as if it is combined with training for better behavior afterward. However, the idea of judgment is primary. New International Version renders this phrase as “on the day of reckoning.” Good News Translation places this phrase at the beginning of the verse, giving the specific punishment last as a climax: “The day of punishment is coming, and Israel will be ruined.”

Among the tribes of Israel I declare what is sure: In these two lines the prophet affirms that what he says as a prophet is sure and dependable. The tribes of Israel refers to the ten tribes that composed the northern kingdom. Cultures have different ways of dividing the units within ethnic groups. In some cultures there are basically three: (1) the nuclear family, (2) the extended family, which is often called a “clan,” and (3) the tribe or nation as a whole. Though English translations typically refer to the “tribes” of Israel, in some cultures it will be more accurate to speak of the “clans,” since they all spoke the same language. The Hebrew preposition here is usually translated among. The prophet announced God’s message in the midst of the people. It is also possible (though less common) to translate the preposition as “about.” In that case Hosea is saying his prophecies about Israel will certainly be fulfilled; for example, De Nieuwe Bijbelvertaling renders these two lines as “what I have announced about the tribes of Israel is unavoidable.” Good News Translation takes the focus off the prophet and emphasizes the result: “People of Israel, this will surely happen!” Another possible model is “I am the prophet who announces to the tribes of Israel what will surely happen.” It is possible that Yahweh is the speaker here. As stated in the introductory comments on this section, some translations assume that throughout 5.8-15 the LORD is the speaker. In this context one can notice how, when a true prophet speaks, there is often no distinction between whether the prophet or Yahweh is speaking. As we move into the following verses, it seems that Yahweh is more clearly the speaker. But in the mind of the people of those days, the two were often considered the same.

A translation model for this verse is:

• Ephraim will turn into a heap of rubble
when the day of reckoning comes.
What I have declared about the tribes of Israel
will certainly happen!

Quoted with permission from Dorn, Louis & van Steenbergen, Gerrit. A Handbook on Hosea. (UBS Helps for Translators). Miami: UBS, 2020. For this and other handbooks for translators see here .

The Hebrew waw conjunction (literally “And”) at the beginning of this verse may be omitted (so Revised Standard Version, Good News Translation).

Although I trained and strengthened their arms: The Hebrew verbs for trained and strengthened are marked for first person. In spite of this, the Hebrew also includes an independent pronoun for I. So the pronoun is not just independent, but also emphatic. New Jewish Publication Society’s Tanakh uses italics for this pronoun: “I braced, I strengthened their arms.” Good News Translation‘s “I was the one who” captures the emphasis. In languages that use pronominal prefixes and independent pronouns (for example, Swahili) the same effect may be reached when both are used here.

There is a textual problem in this line. The Septuagint has only the verb “strengthened.” Did the original Hebrew have only one verb rather than the two that we see in the Masoretic Text. Hebrew Old Testament Text Project keeps both verbs (a {B} decision). But what does the first verb mean? There is evidence that in the dialect of northern Israel, it meant “strengthened” rather than trained. Thus there are two verbs meaning the same thing in one line of Hebrew, and this is something that often occurs in Hebrew poetry. In normal Hebrew the verb for trained refers to discipline or corrective action (see 7.12, where it is rendered “chastise”). Good News Translation‘s “brought them up” gives the wrong impression that parental care in the home is implied. However, “strengthened” is the preferred meaning, as explained above.

Good News Translation uses nonfigurative language for the idiom strengthened their arms: “made them strong.” In the receptor language arms or “hands” may be the correct figure to use here.

Yet they devise evil against me (Good News Translation “they plotted against me”) means Israel’s idolatry amounted to plotting against Yahweh, as did their seeking help from foreign powers (7.11-12). The Hebrew term for evil comes from the same root as the word for “wicked deeds” in 7.1, and it will be good if translators can use the same or a similar expression in both places.

A translation model for this verse is:

• As for me, I braced them and gave them strength,
but they devise evil plans against me.

Quoted with permission from Dorn, Louis & van Steenbergen, Gerrit. A Handbook on Hosea. (UBS Helps for Translators). Miami: UBS, 2020. For this and other handbooks for translators see here .

As noted in the introductory comments on 10.1-8, the prophet is the speaker, but he is not directly addressing anyone. So the use of second person pronouns for the Israelites, as in Contemporary English Version, is not recommended.

Israel is a luxuriant vine that yields its fruit: These two lines are a single statement that does not follow the usual parallel form. They serve to introduce the next two pairs of lines, which are parallel to each other. The comparison of Israel to a vine (that is, grapevine) is found elsewhere in the Old Testament (for example, Psa 80.8; Jer 2.21; Ezek 15.1-8; 17.1-10; compare 9.10). For vine see 2.12. Good News Translation changes this metaphor into a simile: “The people of Israel were like a grapevine that was full of grapes.” Bijbel in Gewone Taal keeps the metaphor, saying “Israel was a richly branched grapevine that always produced ripe fruit.” New Living Translation puts the point of the comparison first and then the metaphor: “How prosperous Israel is—a luxuriant vine loaded with fruit.” Dropping the figure altogether is an option, but given its frequent use in the Old Testament, this is not recommended.

Most modern translations interpret the Hebrew adjective for luxuriant in the favorable sense of the grapevine having abundant fruit. This favorable interpretation of the adjective fits the context. This Hebrew adjective can also have a negative sense, so King James Version says “empty,” and New Jewish Publication Society’s Tanakh has “ravaged.” However, this meaning does not fit the context of the second half of this verse, which pictures the prosperity of Israel.

The Hebrew expression for that yields its fruit gives the sense of the grapevine producing its grapes in an orderly way.

Revised Standard Version and many other translations use the present tense in the first two lines. Good News Translation, New International Version, and New Jerusalem Bible use the past tense. The first line is a verbless clause in Hebrew, the second one uses a Hebrew imperfect verb, which can refer to past durative action. Since this verse gives a brief look at Israel’s past, it seems better to use past tense.

The more his fruit increased the more altars he built; as his country improved he improved his pillars: Line three is parallel with line five, and line four with line six. The Hebrew words for more … increased and more … built in lines three and four come from the same root (r-b), as do the two words for improved (t-b) in lines five and six. The pronouns his and he refer to Israel.

Some translations of The more his fruit increased the more altars he built give the wrong impression of more abundant fruit resulting in more abundant offerings (Die Bibel im heutigen Deutsch, Einheitsübersetzung). While that may have occurred as well, the text tells us that the number of altars increased. For altars see 8.11.

As his country improved may be misunderstood to refer to general political and economic conditions in Israel. Because this line is parallel with The more his fruit increased, it should be understood as referring to agricultural land rather than the political country. Good News Translation says “The more productive their land was.”

He improved his pillars (literally “they made good pillars”) may refer to making the sacred stone pillars more beautiful in some sort of artistic way (so Good News Translation) or to making them more plentiful (so New Jewish Publication Society’s Tanakh). For pillars see 3.4. Such pillars may have served as mere memorial markers in the past (compare Gen 31.13; 35.20; Josh 24.26-27). However, the worship of pillars was an element of the paganism of the Canaanites (Deut 12.3), who occupied much of Palestine before the coming of the Israelites. A pillar was often placed at a pagan sanctuary along with an altar as part of the furnishings. It may be necessary to make explicit in translation that the altars and pillars were set up for the worship of pagan gods, as in NET Bible, which has “altars to Baal” and “fertility pillars.” Contemporary English Version renders the last line of this verse as “the better shrines you set up for pagan gods.”

A translation model for this verse:

• Israel was a lush grapevine
that richly yielded its fruit.
The more fruit they produced,
the more altars they built.
The more abundant their land was,
the more abundant their sacred pillars became.

Quoted with permission from Dorn, Louis & van Steenbergen, Gerrit. A Handbook on Hosea. (UBS Helps for Translators). Miami: UBS, 2020. For this and other handbooks for translators see here .

After reminding his people of the history of their ancestor Jacob, the prophet now reminds them of what their responsibilities are toward the God who revealed himself to Jacob.

This verse repeats the theme of Hosea, which is “return to God.” It is possible that Revised Standard Version uses quotation marks around it to show that this is a message clearly proclaimed at other times, by Hosea or by other prophets. Unless it is possible to show when and where the exact statement was spoken, quotation marks should not normally be used. However, if in verse 5 the approach of Die Bibel im heutigen Deutsch and Bijbel in Gewone Taal is followed, this verse should be translated as a promise of God and therefore a continuation of the speech that began in verse 5. In that case the quotation that was opened in verse 5 should be closed at the end of this verse.

So you, by the help of your God, return …: So you (literally “And you”) renders the Hebrew waw conjunction and an independent pronoun. The independent pronoun adds emphasis here. The previous verses have shown the history of Jacob’s encounters with God, and now the prophet turns to what this all means for Israel, the people he is speaking with at this moment. Translators may use an expression that shows the change from history to application of the lesson now. Good News Translation adds “descendants of Jacob” to show that the previous history of their ancestor now applies to the descendants. However, this is implicit information, not literally in the Hebrew text.

By the help of your God is literally “in/by your God.” Revised Standard Version adds the help of to clarify the sense of this phrase. It is only through a restored relationship with their God that they will be able to return to him. Good News Translation renders this phrase as “trust in your God,” which is a possible meaning. However, the Hebrew preposition that is used here has a large diversity of meanings. In the present context it can simply mean “to”; for example, New Revised Standard Version, New International Version, and New Jewish Publication Society’s Tanakh say “return to your God.”

In most versions the verb return is translated as an imperative. Strictly speaking, Hebrew does not use an imperative, but an imperfect verb. However, in this context it expresses a kind of moral obligation, “you ought to do this.” In many languages an imperative is a correct way of expressing this. The Hebrew verb for return is often translated “repent” elsewhere, but return seems better in this context. A total change of life is involved, one that brings the people back to the proper way of doing things as God’s people. Here again, the story of Hosea’s wife is related to this idea of “returning.” It can be viewed as a call to live in accordance with the rules of the covenant. The imperative verbs in the next two lines provide the guidelines. NET Bible makes this explicit by rendering this verse as “But you must return to your God, by maintaining love and justice, and by waiting for your God to return to you.”

Hold fast to love and justice: Hold fast (New International Version “maintain”) means practicing these things in a steady, dependable manner. New Jewish Publication Society’s Tanakh says “Practice goodness and justice.”

For love, which renders the Hebrew word chesed, see the comments on 2.19. This word does not refer so much to emotional love but rather to steady love, often expressed as “kindness” to those who need help. “Loyal” (Good News Translation) may not be the best word in this context, since it may seem to apply to loyalty to God, while the intended meaning is loyal kindness to one another.

The Hebrew word for justice refers to just and fair treatment (see comments on 2.19). Hosea tells his people they should be fair and honest with each other. Good News Translation says “Be … just.”

And wait continually for your God: The Hebrew verb rendered wait … for basically has the sense of hoping or longing for something. This line means the people should not stop looking for help from God if that help does not come immediately. For example, some people may be tempted to turn to other gods if Yahweh does not help immediately. The Hebrew word for continually emphasizes the idea of waiting “patiently” (Good News Translation) for God’s help. The idea of steadfastness applies here both to the love people show each other and to their patient reliance upon God.

A translation model for this verse is:

• So you, you must return to your God.
Hold on to love and justice,
and always put your hope in God.

Quoted with permission from Dorn, Louis & van Steenbergen, Gerrit. A Handbook on Hosea. (UBS Helps for Translators). Miami: UBS, 2020. For this and other handbooks for translators see here .