The Hebrew waw conjunction rendered And introduces the next statement, as in 1.4 (see comments there).

On that day is a typical prophetic expression for introducing either a threat or a promise from God, which is to be fulfilled at a certain time when God decides to act. The Hebrew word translated day frequently refers to a longer or a more general and indefinite length of time than twenty-four hours, and it frequently refers more directly to the events that are to occur than to the time of their occurrence. What follows occurred around 733 B.C., not at exactly the same time as the events threatened in 1.4, so Good News Translation‘s more general translation is possible: “at that time.” However, translators should consider whether their language has an idiom to introduce prophetic announcements. Here it introduces an eschatological statement, that is, a decisive and final event. Putting it at the beginning of the sentence usually reinforces this idea. This element is not very clear in Good News Translation.

I will break the bow of Israel in the valley of Jezreel: The bow of Israel is correctly interpreted by Good News Translation as “Israel’s military power.” A single archer’s bow represents Israel’s whole army in this figure of speech. Die Bibel im heutigen Deutsch renders this clause as “in the valley of Jezreel I will completely destroy Israel’s army.” If the receptor language has a proper metonym for military power or strength (for example, “bow,” “spear,” or “sword”), we recommend that translators use it here.

The valley of Jezreel goes eastward from the city of Jezreel toward the Jordan River. Invaders sometimes entered Israel by this valley (see Jdg 6.33), and it was frequently the scene of large and important battles. The threat of this verse was fulfilled when the Assyrians defeated Israel and took some of Israel’s land (2 Kgs 15.29).

Translation models for this verse are:

• At that time, I will break the sword of Israel in the valley of Jezreel.”

• When that day arrives, I will finish the military power of Israel in the valley of Jezreel.”

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 .

Afterward refers to the time after the “many days” of 3.4. It is a very general, unspecific reference to time. That will be the time of restoration. Good News Translation expresses this word as a contrast, saying “But the time will come when.” Bible en français courant simply says “Later.”

The children of Israel shall return can be viewed to refer to Israel returning from exile. However, that is certainly not the meaning in this context. This clause has two possible meanings here: (1) it can refer to an inward turning, as a spiritual conversion; (2) in combination with the next verb, return can also be understood to mean “again” seek. Both meanings prove to be correct, in light of the events referred to in this context, so if at all possible, both should be retained in translation. If this is not possible, the translator may express the meaning most suitable in the receptor language.

And seek the LORD their God, and David their king: The Hebrew verb seek often refers to worshiping God, especially when going to the Temple. However, since the forms of worship have been removed in 3.4, a more general turning to Yahweh should be expressed, as in Good News Translation, which renders this clause and the previous one as “the people of Israel will once again turn to the LORD their God….” This verb can also be taken literally, in the sense of “looking for something” with an aim to find it, as in 5.6. Finally, it can also mean “to long for,” so De Nieuwe Bijbelvertaling has “they will again long for the LORD their God….” The phrase the LORD their God itself signals restoration, for Yahweh is once more described as their God, a clear reference to the covenant (see Lev 26.44).

David their king is a metaphor referring, not to David who was dead, but to “a descendant of David their king” (Good News Translation), or this phrase may be thought of as referring to the dynasty of David. In some cultures this is expressed as “a king from the house of David.” The Israelites will again have the kings that were taken from them in 3.4. Many scholars believe that this phrase is an addition to the text by an editor from Judah, but for the translator this is irrelevant.

And they shall come in fear to the LORD and to his goodness… is literally “and they will fear to [or, toward] the LORD and to [or, toward] his goodness….” But the Hebrew preposition for “toward” used with the verb here is an idiom best translated as “approach in fear.” Good News Translation assumes that the idea of “approach” is implied in “turn to” in the previous sentence, so it renders they shall come in fear to the LORD simply as “they will fear the LORD.” This fear is best understood as overwhelming reverence and awe in God’s presence, enough to make someone tremble. Wolff translates “with trembling approach Yahweh.”

Such reverence is also shown to the blessings God will again give his people. His goodness includes all he provides that makes life good, such as grain, wine, olive oil, sheep, cattle (see Jer 31.12), and the land of Israel itself. Rather than treating these things as gifts from the pagan gods of Canaan (2.8), the people will approach them with respect and awe, as coming from Yahweh. Good News Translation renders shall come in fear … to his goodness as “will receive his good gifts,” which shows that they will again enjoy God’s gifts, but the point of respecting them as God’s gifts is left implicit or is missing altogether. Bible en français courant provides a better model for this whole sentence, saying “In the future, they will reverently seek the presence of the Lord and the good things that he gives.”

In the latter days is literally “at the end of the days.” This phrase may mean after the “many days” of 3.4, and in this sense it is synonymous with Afterward, used at the beginning of this verse. Good News Translation renders it simply as “Then” at the beginning of this sentence. Some scholars give it a deeper eschatological meaning, so that the latter days refers to the end times of the world’s history, but such a concept is not yet common at the time of Hosea’s prophecy (so Andersen and Freedman). In any case, this verse refers is to an ideal time when relations between God and Israel will be restored, and the people, now faithful, will enjoy God’s blessings. The time span is undetermined, but the prophet explains that this is what will eventually happen. Helpful models for this phrase are “in days to come” (New English Bible), “in those days to come” (Jerusalem Bible), and “in the future” (Traduction œcuménique de la Bible).

A translation model for this verse is:

• Later the people of Israel will again long for the LORD their God and for a king from the house of David. They will eventually turn in awe to the LORD and to his good gifts.

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 .

When Ephraim saw his sickness, and Judah his wound: These two lines are parallel in form, showing that both the northern and southern kingdoms experienced similar problems, so Die Bibel im heutigen Deutsch combines them, saying “When they both saw how badly they turned out.” Sickness is a generic term, wound is specific. The Hebrew word for wound implies a festering sore. It can also be translated as “ulcer” or “boil.” It is the kind of wound in which there is pus that must be squeezed out (as in Isa 1.6). These metaphors are somewhat different from the similes in 5.12 (“moth” and “dry rot”) but clearly related (see the comments there). These metaphors refer to the same political, social, and spiritual sickness as in 5.12, something that Assyria cannot cure (line five). Bible en français courant avoids changing from the figures in 5.12 to new figures by using some nonfigurative language here: “Ephraim recognized its malady and Judah the seriousness of its case.” Traduction œcuménique de la Bible is similar but interprets wound as an “ulcer” equivalent to the “dry rot” of 5.12. If the translation aims at maintaining the poetic structures of the source language, we recommend the use of the metaphors.

Then Ephraim went to Assyria and sent to the great king: These two parallel lines speak only of Ephraim, although the second person plural pronouns in the next two lines seem to imply that Judah looked for help in the same place, namely Assyria (see 2 Kgs 16.7, where Judah also looks for help from Assyria). Bijbel in Gewone Taal makes this explicit by saying “they asked for help from Assyria. They sent envoys to the great king.” Since Assyria and the great king are parallel counterparts, it may be assumed that they are nearly synonymous. Therefore the verbs went and sent probably refer to the same event, namely, sending government representatives with a request for help. Bible en français courant says “Then Ephraim turned to Assyria, he sent a mission to the Great King.”

The Hebrew expression for the great king is translated “king Jareb” by King James Version, but the name “Jareb” is otherwise unknown, so it is better not to render it as a proper noun. The Hebrew is literally as “a king that will contend” (Revised Standard Version footnote), but scholars point out that this is more likely an Aramaic expression that Hosea uses here, and the reference is then to the Assyrian emperor as the great king. It is, of course, possible that the author is using a play on words that would sound like a sarcastic reference to the oppressive emperor as one who contends. However, the primary meaning for translators should still be “the great king” (so Hebrew Old Testament Text Project).

But he is not able to cure you or heal your wound: These two lines continue the metaphors of sickness and wounds. The Assyrian emperor is unable to cure Ephraim and Judah. God has been speaking about Ephraim and Judah each in the third person singular in the previous four lines, but now he switches to the second person plural. The Hebrew pronouns for you and your are plural. Although in these two lines Ephraim and Judah are not mentioned, cure you refers to healing Ephraim’s problem, and heal your wound refers to Judah’s problem. Good News Translation uses the third person plural pronouns “them” and “their.” These pronouns in Good News Translation can be understood as referring to Ephraim (Israel), not including Judah, since Judah is not explicitly mentioned in lines three and four. However, mentioning the wound, which was Judah’s, implies that Judah is also in view here. The next verse also confirms Judah’s involvement.

A translation model for this verse is:

• Ephraim realized its sickness,
and Judah saw its festering wound.
They turned to Assyria
and asked the great king for help.
But he cannot cure them,
he cannot heal their wound.

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 .

If 8.2 is interpreted as ironic, it is helpful to start this verse with a contrastive conjunction, such as “But” (Contemporary English Version, New International Version, NET Bible, Revised English Bible).

Israel has spurned the good: The name Israel appears again, and in the Hebrew text this repetition emphasizes that the very people who claim to take pride in that name have spurned the good (Good News Translation “rejected what is good”). The good can refer to good behavior, but it also includes the good things that come from God, such as peace, prosperity, and health. By rejecting good conduct, they also reject good things. Some scholars propose a different interpretation of the good: “the Good One” (Andersen and Freedman, Stuart), referring to the LORD. Although no major translations follow this interpretation, it is certainly a viable option.

The enemy shall pursue him: Good News Translation introduces this logical result with the phrase “Because of this.” The singular word enemy and the singular pronoun him (referring to Israel) have a collective sense here, so Good News Translation says “their enemies will pursue them.” The enemy probably refers to the Assyrians, who defeated Israel in 722 B.C.

Translation models for this verse are:

• But Israel has rejected what is good,
so an enemy will pursue him.

• But the Israelites have cut ties with the Good One,
so their enemies will pursue them.

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 .

This verse vividly shows the powerlessness of idols and the sadness of idolatry. Here is a literal translation of the Hebrew text:

Concerning the heifers of Beth-aven they fear,
the dweller of Samaria.
Indeed, his people mourned over him,
and his idol-priests over him.
They wail for his glory,
because it has departed from them.

It is very difficult to get a clear understanding of this Hebrew text and what it is trying to say. We know little of the actual historical situation that the prophet faced at the moment these words were spoken or written. Why does the prophet speak of several heifers (female cows that have not given birth to a calf) when the usual problem is the idol of the single male calf in Beth-aven (also called Bethel)? Ancient versions, including the Septuagint, translate differently, either because they had an earlier Hebrew text that was different from this one (see Revised Standard Version footnotes), or because they understood the Hebrew differently. Translators have also used great freedom in adjusting the Hebrew tenses to the context, as expressed in their own languages.

The inhabitants of Samaria tremble for the calf of Beth-aven: The inhabitants (Good News Translation “The people”) is literally “the dweller,” which has a collective sense here, referring to all the residents. This approach is taken by the Septuagint and most other translations. Samaria was the capital city of the northern kingdom of Israel, but it was also another name for that kingdom (see comments on 7.1 and 8.5). Good News Translation says “the city of Samaria” for clarity, but it is more likely “the country of Samaria.”

Tremble translates a Hebrew verb that means “be afraid” or “be terrified.” New International Version and New Jewish Publication Society’s Tanakh have “fear.” In Hebrew it is not the same word for “fear” as in 10.3. A look at various translations shows that this word is debatable. NET Bible argues that on the basis of some orthographic confusion in the transfer of the Hebrew text it should probably read “lament.” This reading results in a perfect parallel with mourn in the third line. There is no convincing reason to deviate from the Hebrew text. “Fear” can also serve in parallel to mourn.

Instead of calf, the Hebrew text has “heifers” (that is, young female cows), which King James Version translates “calves.” Hebrew Old Testament Text Project defends the Hebrew text with an {A} decision, although a footnote in NET Bible insists on the possibility of a scribal error. The plural form may indicate an abstract and so refer to a singular calf or it is a so-called majestic plural. The Septuagint and the Peshitta translate it as singular. Good News Translation uses “gold bull” to indicate that this was a statue. The Hebrew definitely reads “heifers.” Nevertheless, in view of the context (where idol worship is apparently in focus), it is recommended to follow the majority of recent translations in using the singular form. New International Version and NET Bible say “calf-idol,” while Die Bibel im heutigen Deutsch and Bijbel in Gewone Taal have “bull idol.” Contemporary English Version is more generic, saying “idols.” However, this rendering is not recommended in view of the evidence elsewhere of this kind of idol in Bethel (see comments on 8.5).

Beth-aven, which means “house of evil,” is used as a mocking name to refer to the city of Bethel, which means “house of God” (see comments on 4.15). With this name the prophet condemns Bethel, the center of worship in Israel. Contemporary English Version says “sinful Bethel” to express the negative connotation in the name Beth-aven.

Its people shall mourn for it: This line begins with the Hebrew word ki, which is most likely an emphatic marker here, so it may be rendered “Indeed” (New Jewish Publication Society’s Tanakh) or “Truly.” Its people refers to the people of Israel, who are no longer the people of Yahweh. The meaning of the word mourn is clear. The question is, why are they mourning? It could be part of the Baal ritual, where people have to wail as part of the worship ceremony. Good News Translation gives a different interpretation, saying they “will mourn the loss of the gold bull,” suggesting that the idol will be taken away from them. The final line of this verse and the first line of 10.6 give credence to this interpretation. New International Version follows a similar interpretation: “Its people will mourn over it.”

And its idolatrous priests shall wail over it: King James Version renders idolatrous priests simply as “priests,” which is an inadequate translation. The Hebrew word for idolatrous priests differs from the one used for “priests” who served in the Temple of the LORD. The word here is used elsewhere in the Old Testament only of idolatrous priests (see 2 Kgs 23.5; Zeph 1.4). Good News Translation translates “priests who serve the idol.”

The Hebrew verb giving the action of these priests is rightly translated wail. This verb can also mean “rejoiced” (King James Version), but this meaning does not fit the context. Wolff believes the verb refers to the whirling movements of the annual dance of ritual mourning over the death of the god (when the dry season begins and plants dry up and die). Only now that dance is turned into one of mourning the loss of the golden calf to the invaders.

Over its glory which has departed from it: The idol’s glory or “golden splendor” (Good News Translation) was the shining ornaments of the idol and perhaps its golden covering. As stated in the next verse, the Assyrians took those riches with them, so in a sense, the idol’s glory went into exile. The Hebrew verb for has departed is used for exile in some contexts (see, for example, 2 Kgs 17.33; 25.21). A similar expression is used when the Philistines captured the Covenant Box: “The glory has departed from Israel, for the ark of God has been captured” (1 Sam 4.22).

A translation model for this verse is:

• The people of Samaria are terrified
for the bull-idol of wicked Bethel.
Indeed, they mourn over it,
its idol priests wail over it,
because its glory is taken away.

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 .

In this verse God makes it clear that the Israelites cannot claim that they have not been warned, so there is no excuse for their failure to live up to the standards he gave them.

This verse begins with the Hebrew waw conjunction (literally “And”), which Revised Standard Version, Good News Translation, and most other versions leave untranslated. Here it introduces a shift in focus, which may be indicated by a blank line (so Revised Standard Version) or a paragraph break (so Good News Translation).

I spoke to the prophets: God sent prophets to give messages to his people. For prophets see the comments on 4.5.

It was I who multiplied visions: God not only spoke to the prophets, but also gave them many visions, which are somewhat like dreams except that the prophet who sees a vision does not have to be asleep when he sees what God is revealing to him. Although prophets are not mentioned in this line, it is understood that all three lines of this verse are about how God revealed messages to the prophets. This is quite clear in Good News Translation. I renders an independent Hebrew pronoun, which emphasizes that Yahweh is the one who did this, not any other god (compare verse 9). Good News Translation omits this emphasis. NET Bible keeps the emphasis by saying “I myself.” Multiplied visions means Yahweh did this many times, so the people of Israel could not pretend that they did not know about Yahweh and the things he wanted his people to know and to do. Wolff says “vision upon vision.”

And through the prophets gave parables is literally “and by the hand of the prophets I gave parables.” This line makes it clear that the messages, visions, and parables were not for the benefit of the prophets but were for the people of Israel, and the prophets were the message carriers.

Gave parables renders a Hebrew verb whose root means “to be like” or “to resemble.” A message that shows how one thing resembles another is often a parable, which is a short story designed to teach some truth or religious principle. The word used for parables in both the Old and New Testaments is appropriate here (see, for example Matt 13.3). Some scholars connect the verb rendered gave parables with the proclamation of God’s plans, and this may be why Good News Translation uses “gave … warnings.” Wolff suggests “make proclamation.” But gave parables seems to be the better translation in this context. New Revised Standard Version is significantly different, rendering this line as “and through the prophets I will bring destruction.” Although the Hebrew verb for “to destroy” comes from the same root as the verb for “to resemble,” the verb “destroy” is not parallel with the idea in the first two lines in this verse.

A translation model for this verse is:

• I spoke to the prophets,
I myself showed them one vision after the other,
I have disclosed parables through the prophets.

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 .