SIL Translator’s Notes on Hosea 2021

SIL Translator’s Notes on Hosea 2:3

2:3a

Otherwise: This word introduces a list of ways (2:3a–e) that the wife will be punished if she does not stop her immoral behavior.

Here are some other ways to express this relationship in 2:3a:

lest I strip her naked (Revised Standard Version)
-or-
or else I shall strip her bare (Revised English Bible)
-or-
If she refuses, I will strip her. (God’s Word)

Use a natural way in your language to express this relationship.

2:3b

expose her like the day of her birth: When a child is born, it is bare/naked. Instead of making explicit the idea of exposing the woman in public, some versions make explicit the idea of being naked to make the meaning clearer in English. For example:

make her as bare as on the day… (New International Version)
-or-
strip her as naked as she was on the day… (Good News Translation)

General Comment on 2:3a–b

In some languages, it may be clearer to combine the parallel ideas into one line. For example:

I will strip her as naked as she was on the day she was born. (Good News Translation)

2:3c–d

Notice the parallel parts that are similar in meaning:

3c I will make her like a desert

3d and turn her into a parched land,

In these lines, the husband threatens to deprive his wife of food and water as if she were in a dry desert/wilderness area. A “parched land” is a land that has no water. These statements are figures of speech. They illustrate what the LORD will do to the nation of Israel.

General Comment on 2:3c–d

In some languages, it may be more natural to combine and/or reorder these parallel statements. For example:

I will make her like a dry and barren land. (Good News Translation)

2:3e

and I will let her die of thirst: In Hebrew, this phrase is literally “I should make her die with thirst.” Some versions do not state explicitly that the LORD will cause her death. For example:

she will die of thirst (Good News Translation)

This may be a good option in some languages, if the context clearly implies that the LORD will cause this to happen.

General Comment on 2:3c–e

In some languages, it may be more natural to combine and/or reorder these lines. For example:

I will leave her to die of thirst, as in a dry and barren wilderness. (New Living Translation (2004))

© 2021 by SIL International®
Made available under the terms of a Creative Commons Attribution-ShareAlike 4.0 License (CC BY-SA) creativecommons.org/licenses/by-sa/4.0.
All Scripture quotations in this publication, unless otherwise indicated, are from The Holy Bible, Berean Standard Bible.
BSB is produced in cooperation with Bible Hub, Discovery Bible, OpenBible.com, and the Berean Bible Translation Committee.

SIL Translator’s Notes on Hosea 4:7

Paragraph 4:7–11a

In this paragraph, the LORD gave more details about the sinful behavior of the priests (4:7–8). He then described his response to that behavior (4:9–11a).

As in chapter 2, the Hebrew pronouns alternate between “you” and “she.” In 4:4–6 the LORD used “you” when speaking to the priests, but in 4:7–10, he referred to the same priests as “they.” The Berean Standard Bible uses the pronoun “they.” The Good News Translation continues to use “you.” Use a natural way in your language to refer to the priests. Be consistent throughout this paragraph. It should be clear in your translation that the LORD is speaking here to the same group of priests as in 4:4–6.

4:7a

The more they multiplied, the more they sinned against Me: There is a close connection here between the priests increasing and their sins increasing.

Here are some other ways to express this connection:

Whenever the priests increased, their sins also increased.
-or-
The priests kept increasing. When that happened, they also sinned more and more.

they: The pronoun they refers to the priests.

multiplied: The word multiplied refers partly to an increase in the number of priests. Some versions make this idea explicit. For example:

The more of you priests there are, the more you sin against me (Good News Translation)

However, the word multiplied probably also refers to an increase in their prestige and power. As their power grew, so did their sin and so did their influence to corrupt the people.

Here is another way to express their increase in both numbers and prestige:

The more their numbers and influence grew, the more their sins against me grew.

sinned: In Hebrew, the form of the verb sinned indicates here that the sinful behavior of the priests was habitual. Some versions, such as the Berean Standard Bible, use past tense to indicate this. Other versions use present tense. For example:

the more they sin against me (New Living Translation (2004))

Use a natural way in your language to indicate that the sinful pattern of behavior of the priests was already established.

4:7b

This verse part is the result of 4:7a. The result of the priests’ increasing sinfulness is that the LORD will humiliate them. For example:

⌊ therefore⌋will I change their glory into shame (King James Version)
-or-
So I’ll turn their honor into disgrace (Voice)

Most versions leave this relationship implied.

The English Standard Version has been used as the source line for 4:7b, because it follows the textual recommendation regarding the pronoun “I” or “they.” It also follows the recommended interpretation regarding “glory” or “Glory.” Notice that the NET Bible and New Revised Standard Version followed textual option (2), but chose interpretation (1).

(English Standard Version) I will change their glory into shame: There is a textual issue here:

(1) The Masoretic Text has “I will exchange their glory.” This statement continues the pattern that was set in 4:6. The pattern is that the LORD responds to the sin of the priests with a statement of judgment. Here the LORD’s judgment is that he will take away the glory of the priests and give them something disgraceful instead.

(2) An ancient scribal tradition has “They have exchanged their glory.” This tradition is followed by the Targum and by the ancient Syriac translation. In this context, it indicates that the priests rejected their Glory (God) and accepted something disgraceful instead
It is recommended that you follow option (1) along with most versions and commentaries. The MT makes good sense and fits the overall context of the LORD’s punishment of the priests.

(English Standard Version) their glory: There are two main ways to interpret this phrase:

(1) It refers to the glory or honor of the priests. It may refer to their wealth and power or to the high status they enjoyed in the eyes of the people. For example:

their dignity (Tanakh: The Holy Scriptures)
-or-
your honor (Good News Translation)

(2) It refers to God, the Glory of Israel. This is the way this phrase is understood in Psalm 106:20 and Jeremiah 2:11. For example:

their Glory (New International Version)
-or-
the glory of God (New Living Translation (2004))

It is recommended that you follow interpretation (1) along with most versions and commentaries. This interpretation better fits the context, because the previous high status of the priests contrasts with their shameful removal from the priesthood.

(English Standard Version) shame: In Hebrew, this word here means disgrace, humiliation, or dishonor. It is the opposite of glory and honor.

Here are some other ways to translate this whole verse part:

I will take away their honor and give them shame. (New Century Version)
-or-
and so I will turn your honor into disgrace (Good News Translation)

SIL Translator’s Notes on Hosea 6:5

6:5a–c

This verse describes the result of the people’s undependable love described in 6:4. Notice the parallel parts that are similar in meaning:

5a Therefore I have hewn them by the prophets;

5b
I have slain them by the words of My mouth,

5c and my judgments go forth like lightning.

In this verse, the LORD told the people how he responded to their lack of love. He disciplined them severely.

The historical context indicates that he disciplined the people many times over a period of many years. Some English versions use past tense verbs here to allow this understanding. However, the Hebrew verbs in this verse have imperfect tense/aspect, which commonly indicates a present or future time reference.

Translate this in a natural way in your language to indicate it happened regularly over a long period of time and will continue to happen.

Verse 6:4 used the second person pronoun “you” to refer to Ephraim and Judah. In that verse, the LORD addressed the people directly. Here in 6:5, the pronoun changes from “you” to “them.” See the summary of Section 6:4–7:16 above for more information.

6:5a

Therefore: In Hebrew and in some English versions, this verse begins with a word that indicates result. For example:

That’s why I slaughtered you with the words of my prophets. (Contemporary English Version)

Some versions do not introduce the verse with a specific word here. Instead, they let the context imply the relationship between the previous verse and this one. For example:

I sent my prophets to cut you to pieces—to slaughter you with my words (New Living Translation (2004))

Use a natural way in your language to indicate that the LORD’s actions here in 6:5 are the result of the people’s undependable love in 6:4.

I have hewn them by the prophets: This clause is a figure of speech that compares the LORD’s prophets to instruments of death. It means that the words the LORD spoke through his prophets announced his judgment against the people. His judgment was a death sentence. The clause does not mean that the LORD used his prophets to literally cut people in pieces.

6:5b

I have slain them by the words of My mouth: The figure of speech in this clause is similar to the previous clause. It means that the words the LORD spoke through his prophets announced his judgment of death against the people. It is left implied that the phrase the words of My mouth are words that the LORD spoke through his prophets.

General Comment on 6:5a–b

In some languages, it may be more natural to combine the parallel lines. It may also be clearer to translate the nonfigurative meaning. For example:

I have sent my prophets to you with my message of judgment and destruction. (Good News Translation)
-or-
I have warned you by my prophets that I will kill you and destroy you. (New Century Version)

6:5c

and My judgments go forth like lightning: This clause is a simile. It compares the way that the LORD’s judgment goes forth to lightning.

In Hebrew, the word the Berean Standard Bible translates here as lightning can refer to the light of day, dawn, lightning, or a lamp, among other things. The way in which the LORD’s judgment is similar to light is not obvious. There are at least three interpretations:

(1) The simile indicates that the LORD’s judgment will certainly occur. For example:

My judgment will strike you as surely as day follows night. (New Living Translation (1996))

(NET Bible, New Living Translation (1996), New Living Translation (2004))

(2) The simile indicates that the LORD’s judgment/justice is clear and obvious for all to see. For example:

My justice comes out like bright light. (New Century Version)

(Good News Translation, New Century Version)

(3) The simile indicates that the LORD’s judgment destroys people. For example:

My judgments flashed like lightning upon you. (New International Version)

(New International Version)

Most versions leave the similarity between judgment and light implicit. For example:

and my judgment goes forth as the light (New Revised Standard Version)

It is recommended that you translate in a way that allows your readers to understand more than one point of similarity. If you need to make the similarity between judgment and lightning/light explicit, it is recommended that you follow interpretation (1). This interpretation is similar to 6:3c, which compares the LORD’s coming to the certainty of dawn.

Here is another way to translate this interpretation:

I will punish you as certainly as the arrival of the dawn/daylight.

SIL Translator’s Notes on Hosea 8:10

8:10a–c

Verse 10a describes Israel’s attempts to get help from foreign nations. Verse 10b says that God will respond by gathering them to be punished. Verse 10c describes what that punishment will be like.

10a Though they hire allies among the nations,

10b I will now round them up,

10c and they will begin to diminish under the oppression of the king of princes.

8:10a–b

There are two main ways to interpret the relationship between 8:10a and 8:10b:

(1) Verse 8:10a describes an existing situation that leads to the unexpected result in 8:10b. Israel paid other nations to protect them and expected to receive their help. They thought that they would be safe. In spite of what Israel expected, God will still gather them to be punished. For example:

10a Though they hire allies among the nations, 10b I will soon gather them up. (English Standard Version)

(2) Verse 8:10a describes a reason for the expected result in 8:10b. Because of the fact that Israel paid other nations to protect them, the expected result is that God will gather them to be punished. For example:

10a because they have so bargained among the nations, 10b I will now round them up. (Revised English Bible)

It is recommended that you follow interpretation (1) along with most versions and commentaries.

Here are some other ways to translate the relationship between these two lines:

Even though…I will gather them (God’s Word)
-or-
They have hired…but I will gather them anyway

8:10a

they hire allies among the nations: This statement refers back to 8:9b. See the note there. In 8:9b, “lovers” is part of a metaphor that refers to the nations. Here the word nations is used literally.

Here are some ways to translate this clause:

they hire allies among the nations (English Standard Version)
-or-
they have hired other countries ⌊to protect them ⌋

In some languages, it may not be natural to repeat the same idea from 8:9b. If that is true in your language, you may leave parts of this statement implied. For example:

they did this

8:10b

I will now round them up: In the OT, the LORD sometimes rounds the people up to do something positive. Here he rounds them up for the purpose of judgment. Some versions make the purpose of rounding up explicit. For example:

I will soon gather them together for judgment. (NET Bible)

now: This word probably indicates here that the LORD will gather the people soon, as in the previous NET Bible quote.

General Comment on 8:9b–10b

If you translated 8:9b similar to the Good News Translation, it may be more natural to combine that verse part with 8:10a–b. For example:

…paid other nations to protect them (8:9b). But now I am going to gather them together and punish them. (Good News Translation)

8:10c

they will begin to diminish: There are textual and interpretation issues in this part of the clause. The notes will first discuss the referent of they. Other issues will be discussed separately.

they: There are two ways to interpret the referent of this pronoun:

(1) It refers to the people of Israel in general. It includes the common people as well as the king and princes. For example:

they (Tanakh: The Holy Scriptures)
-or-
you (Contemporary English Version)

(2) It refers only to the king and princes of Israel. For example:

the king and princes (English Standard Version)

It is recommended that you follow interpretation (1) along with most versions and commentaries.

will begin to diminish: The issues in this part of the clause involve textual differences between the Hebrew (MT) and Greek (LXX) texts. They also involve textual and interpretation differences in the words used in the MT. Here is a summary of the main issues:

(1) One combination of words in the MT means “will begin ” + “to diminish ” or “to be few.” It refers to a future decrease in numbers or strength. For example:

and they will begin to diminish (Berean Standard Bible, New American Standard Bible)
-or-
They will become weaker and weaker (New Century Version)

(2) Another combination of words in the MT means “will writhe/suffer ” + “soon ” or “a short while.” It refers to future pain and suffering. For example:

They shall soon writhe (New Revised Standard Version)
-or-
They will suffer for a while (God’s Word)

(3) The LXX has “they will cease ” + “a little ” + “from anointing.” It refers to a future period of time when the people will no longer appoint their leaders. For example:

And they shall cease for a little while from anointing (Revised Standard Version)

The Display will follow textual/interpretation option (1) along with many versions and commentaries. This option requires no change in the vowels or consonants of the MT. It also allows for the normal meaning of the second word (“few”).

However, you may also follow option (2). This option is supported by a majority of versions and commentaries. Whichever option you choose, it is suggested that you put the other option in a footnote.

under the oppression of the king of princes: In Hebrew, the phrase under the oppression is literally “from the burden.” Here the word “burden” refers figuratively to various kinds of suffering and hardship that the people will experience in Assyria.

of the king of princes: In Hebrew, this phrase is literally “king princes.” (For the word princes, see the note on 8:4b.) There are three main ways to interpret this phrase:

(1) It means “king of princes.” This expression indicates the greatest king. For example:

the great king (New Living Translation (2004))

(2) It means “kings and princes.” For example:

kings and rulers (Contemporary English Version)

(Contemporary English Version, God’s Word, New Revised Standard Version)

(3) It means “king and princes.” For example:

king ⌊and ⌋ officers (Tanakh: The Holy Scriptures)

(New American Bible, Revised Edition, Tanakh: The Holy Scriptures, Revised Standard Version)

It is recommended that you follow interpretation (1) along with a majority of versions and commentaries. This interpretation best fits the historical context in which the people of Israel were deported to Assyria.

Some versions make explicit that this phrase refers to the king of Assyria. For example:

the great king of Assyria (New Century Version)
-or-
the emperor of Assyria (Good News Translation)

In many languages, it will be helpful to make this information explicit.

SIL Translator’s Notes on Hosea 10:11

Paragraph 10:11

In this paragraph, the LORD continues to speak. He describes Israel by using an extended animal metaphor.

10:11a

Ephraim is a well-trained heifer that loves to thresh: This clause is a metaphor that compares Ephraim to a heifer. Ephraim in its early years was similar to a well-trained heifer. Both of them were willing to obey and both had easy lives with only light work to do.

Here are some ways to translate this figure of speech:

• Use a metaphor. Make one or more similarities explicit if it will be helpful. For example:

Ephraim was a well-trained heifer that loved to thresh grain (NET Bible)
-or-
Israel was a young heifer that loved the easy work of threshing grain.

• Use a simile. Make one or more similarities explicit if it will be helpful. For example:

Israel was like an obedient heifer. She was well-trained and enjoyed the easy work of treading out the grain.

In Hebrew, this clause is more literally “and Ephraim a trained heifer lover of to thresh.” The clause could refer to past, present or future.

Here are the two main interpretations:

(1) It refers to a time in the past. For example:

“Israel was once like a well-trained young cow, ready and willing to thresh grain. (Good News Translation)

(2) It refers to the present. For example:

Ephraim is a well-trained heifer that loves to tread the grain. (New Jerusalem Bible)

It is recommended that you follow interpretation (1). It matches the pattern of other metaphors in the chapters and verses surrounding this one. Those metaphors depict Israel in her early years, when the LORD chose her to be his people. The metaphors contrast this with Israel in her later years, when the people rebelled against the LORD.

Ephraim: The tribe of Ephraim is probably a figure of speech (synecdoche) that represents all the people of the nation of Israel. Some versions make “Israel” explicit here. For example:

Israel was once like a well-trained young cow (Good News Translation)

well-trained heifer: The word heifer refers to a young (female) cow that has not yet given birth. A well-trained heifer is gentle, follows commands, and is easy to control.

loves to thresh: Probably the heifer separated stalks from grain by walking on them. It enjoyed threshing, because the work was easy and it was able to eat while it threshed.

10:11b

but I will place a yoke on her fair neck: This clause continues the metaphor of the heifer. There is a textual issue here:

(1) Some scholars think that the original text was “and I put a yoke on its fair neck.” For example:

But I decided to put a yoke on her beautiful neck (Good News Translation)

(2) The Masoretic Text has “and I passed over the fairness of its neck.” This clause refers to the time before a yoke was placed on the heifer’s neck. For example:

and I spared her fair neck (New Revised Standard Version)

Some versions are ambiguous. For example, the King James Version may or may not imply that a yoke was placed upon the heifer’s neck:

but I passed over upon her fair neck (King James Version)

It is recommended that you follow option (1) along with the most versions. This clause indicates that the easy life of the heifer is finished. It introduces the time for heavy work to begin.

but I: In this context, there are two main ways to interpret the function of the word that begins this clause:

(1) The word indicates contrast. For example:

But I will put a heavy yoke on her tender neck. (New Living Translation (2004))

(2) The word indicates result. For example:

so I will put a yoke on her fair neck (New International Version)

It is recommended that you follow interpretation (1) along with most versions. Several versions leave the connection implied. These versions have not been listed.

yoke: A yoke is a bar or frame that is attached to the necks of (normally) two work animals. In the context of 11c–e, the yoke is attached by a harness so that they can pull a plow or harrow.

fair neck: This phrase is literally “goodness of its neck.” It refers to the neck of an animal that has not yet been yoked to do hard work, but is well suited for it. Versions translate “goodness” in a variety of ways:

• Most versions use a term that refers mainly to appearance. For example:

fair (English Standard Version)
-or-
beautiful (Good News Translation)
-or-
sleek (Tanakh: The Holy Scriptures)

• The New Jerusalem Bible has “fine.” This term could refer to appearance or strength.

• The Contemporary English Version has “powerful.”

Try to use a term or combination of terms that can refer to both appearance and strength.

10:11c–e

Notice the parallel parts that are similar in meaning:

11c
I will harness Ephraim,

11d
Judah will plow,

11e and Jacob will break the hard ground.

I will harness Ephraim, Judah will plow, and Jacob will break the hard ground: This part of the metaphor compares Ephraim, Judah and Jacob implicitly to farm animals that do heavy work. The similarity is that their lives will soon become more difficult.

Here are some ways to translate this figure of speech:

• Use a metaphor. Make the implicit similarity explicit if it will be helpful. For example:

I will harness her for harder work. I will make Judah pull the plow and Israel pull the harrow.

• Use a simile. Make one or more similarities explicit if it will be helpful. For example:

Like hard-working farm animals I will make Ephraim break up the hard ground. Judah must plow, and Jacob must harrow.

Ephraim, Judah…Jacob: These three names represent all the people of Israel. Ephraim represents those in the northern kingdom. Judah represents those in the southern kingdom. Jacob may represent the entire kingdom, both north and south.

10:11c

I will harness Ephraim: This clause is literally “I will cause to draw/harness Ephraim.” It means to attach the yoke and harness to the plow and then make the animal pull it. It implies that a farmer drives or directs the animal.

Here are some other ways to translate this line:

I will make Ephraim break the ground (New Revised Standard Version)
-or-
I shall put Ephraim into harness (New Jerusalem Bible)
-or-
…make her work hard in the field (New Century Version)

10:11d

Judah will plow: To plow is to drag a farm implement that digs into the hard soil and breaks it into bigger chunks that can then be harrowed.

10:11e

Jacob will break the hard ground: The Hebrew phrase is more literally, “Jacob will harrow for itself.” To harrow is to break up the clods after plowing and to level the soil to prepare it for planting.

In the Masoretic Text, this clause ends with the Hebrew phrase “for/by himself.” This phrase may mean for his own benefit or that he is alone. You may translate it either way. You may follow versions that leave implicit the Hebrew phrase “for/by himself.” Or you may follow versions that translate it literally. For example:

Jacob must harrow for himself. (New Revised Standard Version)

SIL Translator’s Notes on Hosea 13:2

13:2a–d

These lines describe what the people did after their Baal worship resulted in the death of their nation. They increased their idolatry. Notice the parallel parts that are similar in meaning:

2a Now they sin more and more

2b and make for themselves cast images,

2c
idols skillfully made from their silver,

2d
all of them the work of craftsmen.

All four lines describe their sin. Line 2a is a general statement. Lines 2b–d describe their sin more specifically. The underlined parts all refer to the idols. The parts in bold print give further details about the idols.

13:2a

Now: This word indicates present time from Hosea’s perspective.

they sin more and more: The Hebrew words are more literally “they increase to sin.” The Hebrew word for “increase” means to do again or more.

Here are some other ways to translate this clause:

they go on sinning (Tanakh: The Holy Scriptures)
-or-
they compound their sins (New Jerusalem Bible)

13:2b

and make for themselves cast images: This line describes the sin that the people do more and more. Some versions use a word such as “by” to make explicit that this is the sin to which the previous line refers. For example:

Now you continue to sin by designing and making idols of silver (Contemporary English Version)

for themselves: The people made the idols for their own benefit. This phrase along with 13:2c both emphasize the human origin and human purposes for the idols.

13:2c

idols: The word idols refers to objects that people made by melting metal and pouring it into a cast. These idols were made out of silver metal and possibly other precious metals. People worshipped them as gods but they were were false gods.

skillfully made: In Hebrew, this phrase is more literally “according to their understanding/skill.” It indicates that the craftsmen had a high level of skill and made idols that were artistically beautiful. Most versions leave “according to” implied.

from their silver: The Hebrew word for silver may refer here both to silver and to other precious metals.

13:2d

all of them the work of craftsmen: The word craftsmen here describes a person who cuts and engraves various materials. Here it refers to the skilled workers who made the idols.

13:2e

People say of them: In Hebrew, this phrase is more literally “to them they [are] saying.”

There are two interpretations concerning the referent of the pronoun “to them:”

(1) The pronoun refers to people, specifically the Israelites. For example:

People say this about the Israelites (God’s Word)

(2) The pronoun refers to the idols. For example:

Sacrifice to these, they say (New Revised Standard Version)

It is recommended that you follow interpretation (1). Most versions that support interpretation (2) regard the word “sacrifice” in the next line to be a command. However, a command requires a different form of the verb. Interpretation (1) makes good sense of the verb form in the Masoretic Text.

The words People say of them refer to what people in general are saying.

Here are some other ways to translate this phrase:

The people of Israel say to each other (New Century Version)
-or-
they say (New American Bible)

They offer human sacrifice: In Hebrew this clause part is more literally “[those who] offer sacrifice of humankind.” There are two main interpretations of this clause part:

(1) It means “those among humankind that offer sacrifice.” It refers to the people who offer sacrifices to calf-idols. It does not specify what kind of sacrifice they offer. For example:

“Those who sacrifice to the calf idol are calf kissers!” (NET Bible)

(2) It means “those who offer human sacrifice.” It refers to people who offer human sacrifices to the calf-idols. For example:

“Those who offer human sacrifices kiss calves!” (English Standard Version)

It is recommended that you follow interpretation (1) along with most versions. There is no record in the Old Testament that human sacrifices were made to calf idols. People made such sacrifices only to Moloch.

and kiss the calves!: This gesture signifies the giving of honor or allegiance to the idol. See 1 Kings 19:18. There are three main ways to interpret the function of the Hebrew phrase kiss the calves :

(1) The phrase kiss the calves is a statement of fact. For example:

Men bestow kisses to calves! (New Jerusalem Bible)

(2) The phrase kiss the calves is a command. For example:

“kiss the calf idols!” (New Living Translation (2004))

(3) The phrase kiss the calves is an urging or wish. For example:

“Let the men who sacrifice kiss the calves!” (New American Standard Bible)

The Display will follow interpretation (1) along with most versions. However, all three interpretations are acceptable grammatically and fit the context.

Hosea probably intends to express condemnation and perhaps ridicule of this behavior. Follow the interpretation that best expresses condemnation and ridicule in your language.

SIL Translator’s Notes on Hosea 2:14

Section 2:14–23

The LORD promised to renew his covenant with them

The purpose of the punishment in 2:1–13 was to make the people of Israel realize that their worship of false gods would result in harm. In this section, 2:14–23, the LORD showed that he continued to love the people of Israel. If they worshiped him, he would bless them and not harm them. In spite of their past sins, he would reestablish a covenant with them. In this section, the tone switches from negative to positive, so there is a sharp contrast between the previous section and this one.

Here are some other examples of section headings:

Future Repentance and Restoration of Israel (NET Bible)
-or-
The Lord’s Love for Unfaithful Israel (New Living Translation (2004))

Paragraph 2:14–15

In this paragraph, the LORD described his intention to reestablish a covenant relationship with Israel. He used the image of a man courting a woman in the desert to illustrate it. This image referred to Israel’s past. After the Israelites left Egypt, they wandered for forty years in the desert of Sinai. It was there that the LORD first established his covenant with the Israelites.

2:14a

Therefore, behold, I will allure her: In Hebrew, the word Therefore introduces the result of something that was said previously. It indicates here that because she (Israel) forgot the LORD 2:13b, he would respond by winning her back to himself. This gracious response is not expected. It is a surprising contrast to Israel’s bad behavior.

There are two main ways to translate this result and contrast:

• Keep explicit (as in the Hebrew) that the response of the LORD is a direct result of Israel’s bad behavior. Leave implied the contrast between the bad behavior of Israel and the gracious response of the LORD. For example:

Therefore, I will now allure her… (New Revised Standard Version)
-or-

That is why I’m going to win her back. (God’s Word)
-or-

So I am going to take her into the desert again… (Good News Translation)

• Make explicit the contrast between the bad behavior of Israel and the gracious response of the LORD. Leave implied that the response of the LORD is a direct result of Israel’s bad behavior. For example:

But now I shall woo her… (Revised English Bible)
-or-

However, in the future I will allure her… (NET Bible)

If possible, translate in a way that indicates both result and contrast. If it is not possible to indicate both these relationships in a natural way in your language, it is recommended that you choose the first option above.

behold: The Hebrew word that the Berean Standard Bible translates as behold is hinneh. The usual function of hinneh is to direct the attention of the reader or listener to what follows. Some versions leave this word implied. Here, it probably draws attention to something that is new or unexpected that will happen immediately or in the near future. For example:

I will now allure her (New Revised Standard Version)
-or-
behold, I will allure her (New American Standard Bible)

allure her: The Hebrew verb used here means “entice, seduce, persuade.” The New Jerusalem Bible has “seduce,” which has a bad (negative) connotation. Here, however, it is used in a positive, honorable way. It means “to court a woman in order to win her affection.” For example:

speak coaxingly to her (Tanakh: The Holy Scriptures)
-or-
attract her (New Century Version)

Choose a term in your language that expresses this positive use.

2:14b

and lead her to the wilderness, and speak to her tenderly: This clause describes in more detail how the husband will allure his wife. He will persuade her to love him again by leading her into the desert and speaking to her lovingly.

wilderness: The word refers to a dry desert or wilderness. Here it is a historical reference to the desert of Sinai. If you have translated the book of Exodus or other verses that refer to that desert you should translate it the same way here.

speak to her tenderly: The Hebrew clause that the Berean Standard Bible translates as speak to her tenderly is literally “I will speak to her heart.” It describes a man who uses kind and affectionate words to win the love of a woman.

Here are some other ways to translate this clause:

and speak kindly to her (New American Standard Bible)
-or-
and speak gently to you (Contemporary English Version)

General Comment on 2:14a–b

In some languages, it may be more natural to reorder some parts of this verse. For example:

14b So I am going to take her into the desert again; 14a there I will win her back 14b with words of love. (Good News Translation)

SIL Translator’s Notes on Hosea 4:18

4:18a–19b

There is a slight change in reference from 4:18a to 4:18b. Verse 4:18a refers to the people in general, whereas 4:18b specifies the rulers. The pronouns “them/their” in 4:19a–b probably refers to the rulers as well as the people, because both groups were taken into exile.

4:18a

When their liquor is gone, they turn to prostitution:
These clauses describe the Israelites’ regular pattern of behavior. As part of their idol worship, the people regularly became drunk and then had sexual relations with prostitutes.

Here are some other ways to translate these clauses:

You get drunk, then sleep with prostitutes (Contemporary English Version)
-or-
They consume their alcohol, then engage in cult prostitution (NET Bible)

they turn to prostitution: In Hebrew, this phrase is literally “committing fornication they have committed fornication.” The purpose of this repetition is to emphasize the meaning.

Here are some ways to express this emphasis:

they delight in their prostitution (Good News Translation)
-or-
they continue to have sex with the prostitutes (God’s Word)
-or-
they indulge in sexual orgies (New Revised Standard Version)

Use a natural way in your language to emphasize their immoral behavior.

4:18b

their rulers dearly love disgrace: There is a textual issue here. The Notes will discuss the two main options:

(1) The Masoretic Text probably has “its shields have loved, love shame.” The word “shields” here is figurative. It means rulers or “leaders.” For example:

Their rulers dearly love to act shamefully. (God’s Word)
-or-
their rulers dearly love shame (English Standard Version)

(2) The LXX has “they love disgrace more than their pride.” It means that the people love shameful behavior more than honorable behavior. For example:

preferring disgrace to honor (Good News Translation)

It is recommended that you follow option (1). Both options have some unusual word forms or uses, but the MT makes reasonable sense. The guideline for TN is to follow the MT unless there is strong reason to do otherwise. However, both options have good version support, so it is recommended that you give the other option in a footnote. Here is a possible footnote:

This is what the Masoretic Text probably means. The LXX (Septuagint) means that the people love shameful behavior more than their honor or pride.

dearly love: In Hebrew, the repeated words “have loved, love” may intensify the meaning of love.

disgrace: This phrase refers to immoral behavior.

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Source: SIL Translator’s Notes on Hosea 2021