This verse begins with the Hebrew waw conjunction, which is rendered “And” in New Jewish Publication Society’s Tanakh. Revised Standard Version, Good News Translation, and most other versions omit it, since this verse is parallel in meaning to the previous one.

I will betroth you to me in faithfulness: See the comments on the previous verse. Faithfulness is the last of the five qualities used as the “bride price.” Truth, mutual allegiance, and reliability are key ideas in the Hebrew noun here. Its final position in the series gives it emphasis and importance, and stresses that God will be dependable in keeping his promises. Good News Translation renders this line as “I will keep my promise and make you mine.” Such dependability is also important among the people who are God’s community.

And you shall know the LORD: Here the Hebrew waw conjunction rendered and introduces the result of the previous clause, so it may also be translated “then” ( NET Bible, New Jewish Publication Society’s Tanakh). It is very possible that the poet used the Hebrew word for know because it also connotes the consummation of a marriage, that is, the sexual intercourse between husband and wife. However, this is not the only meaning that should be retained in translation. Israel is to recognize and acknowledge that Yahweh is their God. People who know Yahweh will then live according to such a relationship that they have with him in full commitment and trust. Moreover, this line stands in contrast with “and forgot me, says the LORD” in 2.13. From that perspective the verb know may also be taken literally. It is Yahweh who has been speaking, but in this line he speaks about himself in the third person by saying the LORD. Many translators may wish to follow Good News Translation, which has “me as LORD.” Many ancient Hebrew manuscripts other than the traditional Hebrew text (the Masoretic Text) have this reading.

A translation model for this verse is:

• I commit myself to take you as my wife
in faithfulness.
And you will know me, the LORD.

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 .

With their flocks and herds they shall go to seek the LORD implies that the Israelites will offer animals as sacrifices. Good News Translation makes this explicit with “They take their sheep and cattle to offer as sacrifices to the LORD.” The pronouns their and they refer to Israel, not to Judah, and this may have to be made explicit. The Hebrew word for flocks usually refers to smaller domestic animals, such as sheep and goats, while the word for herds usually denotes larger animals, such as cows, bulls, and oxen. The distinction here is not important, and a single word may be used if the receptor language offers that possibility. Animals were selected for sacrifice from the flocks and herds; not all of them were to be sacrificed. Two figures of speech are involved in this line: (1) metonymy since the flocks and herds represent animals for sacrifice; (2) hyperbole since no matter how many animals they sacrifice (so Die Bibel im heutigen Deutsch), it will not help them in their relationship with God.

Go to seek the LORD means to visit a shrine to seek the help of Yahweh by means of a sacrifice, and perhaps to receive an answer from him through a prophet or priest. This expression uses the metaphor of looking for a person. It does not necessarily imply that the Israelites are returning to Yahweh in true repentance. In fact, this action can be interpreted as their pride (5.5): despite their idolatry they seem to think that they can still please the LORD with their sacrifices. Good News Translation adds “but it does them no good,” making explicit their failure. This addition is redundant here, since the next line is explicit concerning the result of their sacrifices.

But they will not find him continues the metaphor of the previous line. This line means they will have no contact, no relations, with Yahweh. It is because they have engaged in idolatry, and they have sinned greatly against their fellow Israelites. God will not respond to their sacrifices. For a similar combination of seek and not find, see 2.7.

The reason they will not find God is that he has withdrawn from them. The metaphor continues here, as if God is a person who is no longer present among them. His withdrawal means he will no longer give his blessing, his care, and his protection to Israel.

A translation model for this verse is:

• They can sacrifice as many animals to the LORD as they want,
but they will not find him,
he has withdrawn himself from 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 .

As they go probably means as the people of Israel go back and forth between Egypt and Assyria, seeking help, like a dove flying back and forth. The Hebrew verb for go is the same one used at the end of 7.11. Good News Translation moves this clause to the end of the first sentence without losing the connection to 7.11, saying “as they go by,” but not all languages will be able to do so.

I will spread over them my net: It is not certain what kind of hunter’s net is referred to here. The Hebrew word here is mostly used to refer to a net for catching animals (see, for example, Pro 29.5). In only two references it is used for catching birds, here and in Pro 1.17. It may be the kind that stretches between two poles or trees and is raised to trap birds as they fly by, or it may be the kind that is thrown over birds when they are on the ground to find food. The next line may suggest birds that are caught in the air. If a distinction is necessary, translators may use the expression that makes the best sense in this context. If necessary, the metaphor here can be changed to a simile: “I will catch them like birds in a net.” The figure of the net means that God will bring them trouble and make them captives because of their foolish actions in seeking help from nations that were trying to exploit Israel.

I will bring them down like birds of the air: This line is parallel to the previous one. The two lines show two aspects of a single action. Good News Translation joins them in a single sentence: “But I will spread out a net and catch them like birds….” In many receptor languages it may be possible to maintain the parallelism. Birds of the air is a standard Hebrew expression that may be translated simply “birds” (Good News Translation).

I will chastise them for their wicked deeds: The Hebrew verb for chastise can mean “admonish,” “discipline,” or “punish.” It is a general term to cover all means used by parents for disciplining their children.

Instead of for their wicked deeds, the Hebrew text reads “according to the report to their congregation” (Revised Standard Version footnote). The word for “congregation” refers to any assembly that gathers, usually because they have previously agreed to meet. NET Bible, following the figure of birds, translates “when I hear them flocking together” (similarly New English Bible), but it is questionable whether the Hebrew can mean this. Revised Standard Version partially follows the Septuagint and emends the text to read for their wicked deeds, and Good News Translation follows the same emendation with “for the evil they have done.” This emendation retains part of the Hebrew text, makes sense, and fits the context. However, Hebrew Old Testament Text Project prefers to follow the Hebrew text, rating it a {C} (that is, the committee has considerable doubt), and suggests “according to the announcement [made] to their assembly.” This translation assumes that “the announcement” was an oracle that warned against the very evil the Israelites have done. It is difficult to reconstruct a meaningful context around that suggestion, although it is possible. English Standard Version follows the Hebrew, saying “I will discipline them according to the report made to their congregation.” New English Bible emends the Hebrew verb here, saying “I will take them captive as soon as I hear them flocking” (similarly New International Version, Traduction œcuménique de la Bible). Even though this is a smooth rendering, there is no textual support for it. New American Bible also emends the text: “In an instant I will send them captive from their land.” This emendation is less acceptable because it is rather far removed from the standard Hebrew text. A good number of translations emend the text in the same way as Revised Standard Version and Good News Translation. If a translation can make good sense using the recommendation of Hebrew Old Testament Text Project, that is fine. If not, then Revised Standard Version and Good News Translation provide good alternative models to follow.

A translation model for this verse is:

• As they go, I will catch them like birds in a net,
I will bring them down like birds from the air.
I will punish them as they were told.

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 introduces a major shift in perspective. The LORD is again the speaker. Good News Translation‘s quote frame “The LORD says” is implied in the context, identifying the speaker of 9.15-16.

Every evil of theirs is in Gilgal: Since this line is the start of a new section, it may be helpful to specify the northern kingdom of Israel as the referent for the pronoun theirs. God’s Word says “Ephraim’s,” and Contemporary English Version has “Israel” (similarly Bijbel in Gewone Taal). For the Hebrew word rendered evil, see 7.1, where it is translated “wicked deeds.”

Although this line is in the present tense in Revised Standard Version, the context shows that Hosea refers to history that affects the present. Elsewhere he warns against worship conducted at Gilgal, where a sanctuary must have been located (see 4.15; 12.11; Amos 4.4), and this may be related to the line I will drive them out of my house. Gilgal was an important town in Israel’s history for several reasons. When the Israelites crossed the Jordan River to enter Canaan, their first encampment was at Gilgal (Josh 4.19), and so this was, in a sense, the place of Israel’s very beginning in the Promised Land, and this may be the reason why a worship center, or cultic center, was located there. This is perhaps one reason why we find Gilgal to be at the center of the chiastic outline for this major section B′. However, Gilgal is also the place where Saul was anointed king (1 Sam 11.14-15), and Hosea speaks strongly against the monarchy (3.4; 7.3-7; 8.4; 10.3, 7, 15). This may be related to the line all their princes are rebels. Thus it is possible that both the monarchy and cultic worship are attacked in the first line of this verse. Good News Translation says “All their evildoing began in Gilgal.” New Living Translation is similar with “All their wickedness began at Gilgal.”

There I began to hate them is literally “for [or, indeed] there I hated them.” Like the previous line, this one also speaks of history influencing the present, so Good News Translation says “It was there that I began to hate them.” This line begins with the Hebrew word ki, which most likely is an emphatic marker here, so it may be rendered “indeed” or “truly.” The verb hate may imply being an enemy, so Die Bibel im heutigen Deutsch has “there I started to become your enemy.” However, it may also refer to a broken covenant relationship. It is important to maintain the contrast between hate and love in this verse.

Because of the wickedness of their deeds is parallel to Every evil of theirs is in Gilgal. This line contains the grounds for the punishment that is announced in the next line. In some languages it may be necessary to reverse the order: first the description of the punishment and then the grounds for it. For example, Revised English Bible says “I shall drive them from my house because of their evil deeds.”

I will drive them out of my house: There are several possible interpretations for this line, depending on the interpretation of my house. It may refer to the broken covenant relationship between God and the Israelites. Like a husband divorcing and driving his unsatisfactory wife from his house (Deut 24.3), Yahweh will reject unfaithful Israel. A model that follows this interpretation is “I will drive them away from me.” My house may refer to the Temple, which God’s Word makes clear by saying “I will force them out of my temple” (similarly New Jewish Publication Society’s Tanakh). However, this phrase most likely refers to “my land” (Good News Translation), as in 8.1, so this line speaks about God forcing the people into exile. New Living Translation has “I will drive them from my land.” Bible en français courant uses a French idiom, saying “I will drive them from my place [or, home],” referring to either the Temple or the land.

I will love them no more refers to the broken covenant relationship between God and Israel. Compare the second line.

All their princes are rebels: In Hebrew there is a play on the word for princes (sarehem) and the one for rebels (sorrim). Some commentators try to reflect this wordplay in translation; for example, Wolff says “All their leaders are false leaders,” and Mays has “All their leaders are misleaders!” However, these translations change the meaning of the original text, and only rarely will a similar wordplay be possible in another language. Die Bibel im heutigen Deutsch comes close: “for their leaders [Führer] are all alike disturbers [Aufrührer]” (similarly Einheitsübersetzung, Zürcher Bibel). For the Hebrew word rendered princes, see 3.4 and 7.3. The Hebrew word for rebels can also be translated “stubborn,” as in 4.16.

A translation model for this verse is:

• The LORD says to Ephraim,
“All your evil began in Gilgal,
yes, there I started hating you.
I will drive you out of my land [or, house]
because of your evil deeds.
I no longer love you,
[because] all your leaders are stubborn.

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 the womb he took his brother by the heel: This line recalls the birth of Jacob and Esau (Gen 25.22, 26). Good News Translation expands In the womb (literally “In the belly”), saying “while the two of them were still in their mother’s womb.” Rather than rendering any of these versions literally, we advise translators to choose an appropriate expression in the receptor language.

For he took his brother by the heel, Good News Translation has “Their ancestor Jacob struggled with his twin brother Esau.” The name “Jacob” has to be made explicit if in the previous verse the name “Israel” has been used. The name “Jacob” comes from the same Hebrew root as the verb rendered took … by the heel. There is evidence that this verb means “deceive” in the Hebrew dialect of northern Israel. However, since this is a clear reference to the Genesis story, we should use the meaning found there.

In this first line Revised Standard Version renders the Hebrew literally. Translators will need to decide if their readers know the Genesis story and will understand this literal rendering. They may need to expand in a way similar to Good News Translation, although a less verbose (wordy) translation is preferable.

And in his manhood he strove with God: This line recalls the time Jacob wrestled with the angel of God (Gen 32.24-30). In his manhood (Good News Translation “when Jacob grew up”) contrasts with In the womb. Good News Translation renders he strove with God as “he fought against God,” which emphasizes the idea of the two fighting against each other. Revised Standard Version‘s rendering expresses the idea of Jacob and God being in a struggle with each other, as in a contest. This description fits the story in Genesis better. Another possible model is “he struggled with God.” In the Genesis story Jacob is given the new name “Israel,” which sounds like the Hebrew for he strove with God.

In the Genesis story Jacob struggled with a “man” (Gen 32.24), but afterward he recognized that somehow it was a struggle with “God” (Gen 32.30). Many assume that it was the angel of God, who somehow fully represented God himself. Here in Hosea New Jewish Publication Society’s Tanakh has “he strove with a divine being.” But this verse simply refers to God, which translators should express.

A translation model for this verse is:

• In the womb Jacob grabbed his brother’s heel,
in his prime he struggled with 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 .

In this verse three similes are used: (1) the LORD will be like dew; (2) the Israelites will blossom like a lily; and (3) their roots will be like the trees of Lebanon. These figures depict abundance and prosperity.

The pronouns referring to the people switch from third plural in the previous verse to third singular in this one (he), as is often the case in Hosea. Good News Translation uses plural in both verses to enhance clarity. In most languages this will be the best solution.

I will be as the dew to Israel: This verse stands in sharp contrast with 13.15, which speaks of the dry desert wind. Here Yahweh promises to be like dew to the people, so that things can grow fresh and green again. Even if there is no rain, the morning dew often provides enough moisture that plants are able to grow properly. The figure of dew also occurs in 6.4 and 13.3, where it is used to illustrate the short-lived nature of Israel’s commitment to the LORD. However, in this context it illustrates the LORD’s life-giving and caring presence with Israel. If the image of dew is unclear in the receptor language, it may be helpful to add a qualifier, for example, “refreshing dew” (New Living Translation). In some languages it may be necessary to use nonfigurative language; for example, Bijbel in Gewone Taal says “I will give the Israelites new strength.” Such a translation clearly loses a lot of the original text’s poetic beauty and impact. Good News Translation‘s “I will be to the people of Israel like rain in a dry land” changes the simile somewhat. Falling rain is clearly visible. Dew is barely visible, but there is enough moisture to make plants grow.

Israel refers to its people. It is pictured here, not as the farmer, but as the plant itself: he shall blossom as the lily. Most translators may be able to copy the Hebrew form by referring to all Israel as he, but some may need to use plural pronouns, as in Good News Translation with “They.”

The Hebrew word for lily probably refers to the white lily. This plant can grow to 1.5 meters (5 feet) in height. It has an erect stem with long narrow leaves. It has cone-shaped white flowers. If no equivalent exists in the receptor language, translators may opt for a generic term, such as “flowers” (Good News Translation). A local equivalent can also be used by saying “flowers like….” However, such a rendering becomes a bit wordy in a poetic context.

He shall strike root as the poplar: The Hebrew verb for strike usually refers to striking a blow, as with a sword or spear, to harm someone (see 6.1). This is clearly not its meaning here with the noun root as its object. New International Version translates “send down his roots,” New Jerusalem Bible says “thrust out roots,” and English Standard Version has “take root.” The receptor language may have an idiomatic expression for growing roots. The figurative phrase strike root depicts firmness and durability. Good News Translation makes this explicit by translating “firmly rooted.” Contemporary English Version loses some of the impact of this image by saying simply “have roots like a tree.”

Like the poplar renders an emended Hebrew text. The original text has “like the Lebanon,” which Hebrew Old Testament Text Project strongly recommends (an {A} decision). “Lebanon” refers to a mountain range north of Palestine and was famous for its forests of cedar trees. The people of Israel would immediately picture the mountains of Lebanon covered with large, strong, firmly-rooted cedar trees. (The mountains of Lebanon can be clearly seen from many places in northern Israel.) The figure of Lebanon’s cedar trees is used elsewhere in the Old Testament, for example, Psa 104.16 and Isa 2.13. Hebrew Old Testament Text Project suggests “like Lebanon” or “like on Lebanon.” If such a literal translation will be meaningless to the reader, Good News Translation‘s “like the trees of Lebanon” is a useful alternate translation. Similar renderings are “like the Lebanon cedar” (New American Bible), “Like a cedar of Lebanon” (New International Version), and “like a Lebanon tree” (New Jewish Publication Society’s Tanakh).

A translation model for this verse is:

• I will be like dew to the people of Israel.
They will blossom like the lilies,
and root firmly like the trees of Lebanon.

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 .