Paragraph 1:6–7

This paragraph tells about the birth of Gomer’s second child. The meaning of the child’s name, “not loved/pitied,” reinforced the LORD’s promise that he would destroy the northern kingdom of Israel. He promised to show them no mercy. In contrast, the LORD promised to deliver the people of Judah from destruction.

1:6a

Gomer again conceived and gave birth to a daughter: Although the verse does not explicitly say that Hosea was the father, it is implied here. See how you translated the similar sentence in 1:3b.

In Hebrew, there is no explicit transition between the birth of Hosea and Gomer’s first child in 1:3 and the birth of their second child here in 1:6. In some languages, it may be necessary to make explicit that some time passed between the two births. For example:

Soon Gomer became pregnant again and gave birth to a daughter. (New Living Translation (2004))
-or-
Later, Gomer had a daughter (Contemporary English Version)

daughter: In languages that do not use a gender-specific word such as daughter, you may need to use a phrase such as “female child.”

Notice that the Contemporary English Version leaves implicit the information that Gomer “conceived again.” Describe this event in a way that is natural in your language.

1:6b

Name her Lo-ruhamah: The literal meaning of the Hebrew name Lo-ruhamah is “Not having obtained mercy/love.” This name covers more than one aspect of meaning. For example:

Not pitied (Revised Standard Version)

Not Loved (New International Version footnote)

No Mercy (Contemporary English Version footnote)

Choose an expression in your language that includes one or more of these aspects of meaning. It is important that your translation communicates the meaning of the name to your readers. Otherwise your readers will not know why the LORD told Hosea to give her that name.

Here are some other ways to translate this name:

• Omit the Hebrew name and write the meaning of the name in the translation. This is a good option, especially if it is a custom in your culture to give children names with meanings that the people understand. For example:

Call her name Not pitied (Revised Standard Version)
-or-
Name her ‘Unloved’ (Good News Translation)

• Write the Hebrew name in the translation and give the meaning in a footnote. Many English versions do this. For example:

Name her Lo-Ruhamah (New Century Version)

Here is the New Century Version footnote:

[Lo-Ruhamah] This name in Hebrew means “not pitied.” (New Century Version)

• Write both the Hebrew name and the meaning in the translation. If you do this, avoid giving the impression that the LORD explained the meaning of the name to Hosea. The God’s Word uses brackets to accomplish this. For example:

Name her Lo Ruhamah [Unloved].

If your readers are not familiar with this use of brackets, the first two options may be preferable to this one.

The names of Gomer’s next two children are discussed in 1:9a and 2:23b–c. Consider the context carefully to see whether you can use the same method to translate all three names. See especially the notes on 2:23b–c.

1:6c

for: In Hebrew, this word introduces a two-part reason for the LORD’s command that Hosea should name his child Lo-ruhamah. Most English versions translate this word as for or “because.” For example:

because I will not pity Israel anymore (New Century Version)

Some versions leave the connection implied. Introduce this two-part reason in a natural way in your language.

I will no longer have compassion on the house of Israel: This is the first reason that the LORD told Hosea to name his daughter Lo-ruhamah. The name will indicate to them that the LORD will no longer show them love or mercy.

have compassion: This is the verb in Hebrew from which Lo-ruhamah’s name is derived. You should translate this phrase with the same word or phrase that you used to describe the meaning of Lo-ruhamah’s name. For example, if you said that her name means “Not pitied,” you should also translate the verb here as “show pity.”

the house of Israel: This phrase is a figure of speech that refers here to the nation of Israel, specifically the people of that nation.

Here are some other ways to translate this phrase:

Israel (Revised English Bible)
-or-
the nation of Israel (NET Bible)
-or-
the people of Israel (Good News Translation)

Try to translate the phrase house of Israel consistently, if the context is the same. In some verses, such as 1:4c, this phrase occurs in a different context, so your translation there may be different.

1:6d

that I should ever forgive them: In Hebrew, this clause is closely related to the previous statement, “I will no longer show love to the house of Israel.” It gives the second part of the reason for Lo-ruhamah’s name. Her name indicates that the LORD will no longer forgive them. Both clauses have a similar, negative meaning.

Here are some other ways to express the relationship between these clauses:

• Use a conjunction such as “and” or “or.” For example:

I will no longer show love to the people of Israel or forgive them (New Living Translation (2004))
-or-
I will no longer have mercy and forgive Israel (Contemporary English Version)

• Start a new sentence or clause at this point. Leave the connection implied. For example:

I will no longer love the nation of Israel. I will no longer forgive them. (God’s Word)
-or-
I shall never again show love to Israel, never again forgive them. (Revised English Bible)

ever forgive them: In Hebrew, an emphatic form of the verb forgive is used here. It corresponds to the emphasis expressed in the phrase “no longer” in 1:6c. Some versions, such as the God’s Word and Revised English Bible quoted above, use an emphatic word or phrase in both 1:6c and 1:6d. The NET Bible is similar:

I will no longer have pity on the nation of Israel. For I will certainly not forgive their guilt. (NET Bible)

Other English versions use one expression of emphasis to cover both phrases. For example:

I will no longer have mercy and forgive Israel. (Contemporary English Version)

Emphasize this phrase in a way that is natural in your language.

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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.

Paragraph 3:4–5

In this paragraph, Hosea’s words predicted that the LORD will judge/punish the nation of Israel (3:4). But after the LORD punishes them, they will seek him again (3:5).

Verse 4 gives details of the LORD’s punishment. He will punish Israel by keeping them from having three things: its own government, worship, and supernatural guidance. These things are arranged in three pairs. In Hebrew, the first five items in these pairs are introduced with a negative existential “there is no/not” (“without” in English versions):

4a
without king and without prince

4b
without sacrifice and without pillar

4c
without ephod and idols

3:4a

For: In Hebrew, this word introduces the reason that the LORD told Hosea to stop having sexual relations with Gomer in 3:3. The reason was to illustrate that the LORD will refrain from closeness to Israel. Some versions use a phrase that makes this connection between 3:3 and 3:4 more explicit. For example:

This shows that…. (New Living Translation (2004))
-or-
In just this way…. (Good News Translation)

Use a natural way in your language to introduce this connection.

the Israelites: See the note on the same phrase in 3:1c.

must live many days: This is the same phrase as in 3:3a. You should translate this phrase in a way that shows the parallel between Gomer and Israel. For example, the Good News Translation has “for a long time” in both verses.

without king or prince: During the time that the people of Israel are in exile, the Assyrians will rule them. They will not be able to govern themselves anymore. In Hebrew, the word prince refers here to any leader, chief, or official who serves in the government of the king, the highest ruler.

Here are some other ways to translate these terms:

without kings or leaders (Good News Translation)
-or-
without king and without officials (Tanakh: The Holy Scriptures)

3:4b

without sacrifice: When the people are in exile, they will no longer be able to make animal sacrifices. This term can refer to sacrifices to the LORD or sacrifices to idols. At that time, the people worshiped both the LORD and idols, so if possible, translate it so that it can refer to either kind of sacrifice. For example:

there will be no ⌊animal ⌋ sacrifices
-or-
they will not be able to make sacrifices

If you need to specify the LORD or idols, you should specify the LORD. This gives a better contrast with the pagan worship indicated by the next term.

sacred pillar: In Hebrew, this word is literally “a pillar.” It refers to a tall, thin pillar or column made of stone that was placed vertically in the ground. Some scholars think that these pillars were statues or idols of pagan gods that the people used in their worship.

Here are some other ways to translate this word:

sacred stone pillars (Good News Translation)
-or-
stones that they set up for worshiping idols

3:4c

without ephod: The ephod that is mentioned here was probably used by the High Priest. It was an embroidered sleeveless vest to which was attached a breast piece that contained the Urim and Thummim. The High Priest used these objects to ask the LORD for guidance (Exodus 28:6–15, 28–30).

Here are some ways to translate this term:

• Transliterate the Hebrew term ephod. The Berean Standard Bible and many other versions do not add any details that describe the ephod or its intended function.

• Translate a brief description of an ephod along with its function. For example:

without any embroidered garment that has objects to use to get answers from the LORD.

• Translate the function of an ephod or the High Priest in obtaining guidance from the LORD. For example:

without anything to use to contact the LORD
-or-
without a High Priest to ask the LORD for guidance

With any of these options, consider adding a footnote that gives more information. Here is a suggested footnote:

In Hebrew, the word ephod refers here to an embroidered vest/garment that the High Priest wore. In a pocket/pouch attached to this garment were two small objects called Urim and Thummim. (Exodus 28:6–15, 28–30). He used them to find out what the LORD wanted the nation of Israel to do.

idol: The Hebrew word that the Berean Standard Bible translates as idol is literally “teraphim.” It refers to small household idols that represented pagan gods or the spirits of dead ancestors. The people consulted them for guidance.

Here are some other ways to translate this term:

• Transliterate the Hebrew term teraphim, as in the Revised English Bible.

• Translate a brief description of teraphim. For example:

family idols (God’s Word)
-or-
household gods (English Standard Version)

© 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.

Paragraph 5:12–15

5:12a–b

Notice the parallel parts that are similar in meaning:

12a So I am like a moth to Ephraim,

12b and like decay to the house of Judah.

These lines contain parallel similes. In these similes, the LORD compares himself to things that destroy. He will destroy the people of Ephraim and Judah like a moth destroys clothing or like wood or other things weaken and decay. See the General Comment on 5:12a–b for other ways to translate these parallel similes.

moth: The word moth refers here to a destructive kind of moth that makes holes in clothing. In some languages, there may not be a word for this kind of moth. If that is true in your language, you may use a word that refers to something with a similar function. For example:

worm/insect

decay: There are two ways to interpret the parallel word decay here:

(1) It refers to something that causes wood to decay, become soft, or fall apart. For example:

wood rot (NET Bible)
-or-
rot that destroys wood (God’s Word)

(2) It refers to something that causes a part of the body to decay or become weak. For example:

gangrene (New Jerusalem Bible)

It is recommended that you follow interpretation (1) along with most versions. The Display will follow this interpretation. However, you may also follow interpretation (2). In three out of five other verses that use the same Hebrew for “rot/rottenness,” it refers to rottenness of the bones.

Ephraim…the house of Judah: The word Ephraim has the same meaning here as in 5:11a. The parallel phrase refers to the people of the nation of Judah.

General Comment on 5:12a–b

If these similes are not clear in your language, here are some other translation options:

• Make explicit the way in which the LORD is like a moth and like rot. For example:

12a I will destroy Ephraim as a moth destroys clothing. (God’s Word)

12b I will destroy the nation of Judah as rot destroys wood.

• Translate the meaning without using a figure of speech. For example:

I will bring destruction on Israel and ruin on the people of Judah. (Good News Translation)

• Use similar figures of speech that convey the right meaning in your language. For example:

12a I will cause the people of Israel to be destroyed like locusts/grubs destroy plants.

12b I will destroy the people of Judah like termites destroy wood.

In some languages, it may be clearer or more natural to combine and/or reorder the parallel parts, using one or more of the preceding options. For example:

I will destroy the nations of Israel and Judah like moths destroy clothes or dry rot weakens wood.

© 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.

8:2

Israel cries out to Me, “O our God, we know You!”: This clause indicates that the people of Israel continued to call out to God. They continued to claim that they had a close relationship with him. However, this claim was not consistent with their rejection of God that is described in the verses before and after this one.

Some versions make explicit the contrast between what the people said and what they did. For example:

2 Even though they call me their God and claim that they are my people and that they know me, 3 they have rejected what is good. (Good News Translation)
-or-

2 They cry out to me, ‘Our God, we in Israel know you!’ 3 But Israel has rejected what is good (New Century Version)
-or-

2 Predictably, Israel cries out, ‘My God! We know you!’ But they don’t act like it. 3 Israel will have nothing to do with what’s good (MSG)

If the contrast is not clear in your language, you may want to make it explicit as in one of the above versions. Be sure to consider the connection with 8:3, which also contrasts with 8:2.

Israel cries out to Me: In Hebrew, this phrase is more literally “They cry out to Me” (New American Standard Bible). It is clear from the preceding and following verses that the words “they” and Israel both refer to the people of Israel.

The verb cries out means “cry out or call for help in time of distress.” Some versions make explicit that the people are asking for help. For example:

Now Israel pleads with me, ‘Help us…

O our God: In Hebrew, this phrase is literally “My God.” The Berean Standard Bible adds the vocative O to introduce this phrase.

The singular “my” in Hebrew may indicate that each person says these words. Versions such as the Berean Standard Bible above may have used our because it sounds more natural in English to say our God when a group of people cries out.

Here are some ways to translate this phrase:

My God (New Revised Standard Version)
-or-
Our God (New Century Version)
-or-
You(sing) who are our(excl.) God

Use a phrase that is natural in your language when a group of people calls out to God.

God: In Hebrew, this word is ʾelohim, not Yahweh. Versions indicate this by translating the word as God rather than “LORD.”

we know You!: In this context, this probably means that the people claimed to know God in a personal way. They were his people. It implies that they knew how he wanted them to live and that they obeyed him. It does not imply that they only recognized him or understood who he was. See the note on “you will know the LORD” in 2:20b, where it probably has the same meaning.

Here are some other ways to translate this phrase:

we—Israel—know you. (New Revised Standard Version)
-or-
you are our God! (New Living Translation (2004))
-or-
we(excl.) consider you to be our God whom we know and obey

General Comment on 8:2

In some languages, it may be more natural to translate this verse using indirect speech. For example:

…they call me their God and claim that they are my people and that they know me (Good News Translation)

© 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.

Paragraph 10:3–4

In this paragraph, Hosea describes the people’s response to the loss of their king.

10:3a

Surely: This phrase begins with a word that may indicate emphasis. Some versions leave this word implied. The Berean Standard Bible and other versions make the emphasis explicit. For example:

Truly, now they say (Tanakh: The Holy Scriptures)
-or-

Surely now they will say (New American Standard Bible)

now they will say: Here Hosea describes the future response of the people after the altars are destroyed and their king has been captured.

Here are some other ways to translate this phrase:

These people will soon be saying (Good News Translation)
-or-
So they’ll say (God’s Word)

We have no king: This statement is a direct quote of what the people say. The direct quote continues to the end of the verse.

This statement indicates that the people of Israel no longer have a king. It probably refers to the capture of Hoshea, the last king of Israel, by the Assyrians.

for we do not revere the LORD: In this clause, the people give the reason why they have no king. They acknowledge that they failed to revere the LORD. In Hebrew, the word for revere is literally “fear.” For people to fear the LORD means that they have a relationship with him in which they submit to him, they are awed by him, and they are afraid to offend him.

Here are some other ways to translate this clause:

because we didn’t fear the Lord (New Living Translation (2004))
-or-
because we didn’t honor the Lord (New Century Version)

10:3b

What can a king do for us?: This statement expresses the people’s despair as they imagine what their situation would be like if they had a king. They did not believe that any king was able to save or help them.

Their words in this verse part contrast with their previous statement in 10:3a that they had no king. Indicate this contrast in a natural way in your language.

This is a rhetorical question. The expected answer to this question is “nothing.” This rhetorical question is one way to express an attitude of hopelessness. This rhetorical question can also be translated as a statement. For example:

As for the king, he couldn’t do anything for us. (New Century Version)

This statement is hypothetical. It does not describe a real situation. Here is another way to indicate this imagined situation:

But would it help us to have a king?

a king: In Hebrew, this phrase is literally “the king.” The name of the king is not given. This may indicate that “the king” refers to kings as a group. No human king could help them. It is not recommended that you give the name of a specific king here.

© 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.

12:8

Notice the parallel parts that are similar in meaning:

8a And Ephraim boasts, “How rich I have become !

8b
I have found wealth for myself.

These lines quote what the people say about themselves. They boast of the wealth that they obtained from cheating and defrauding others that is described in 12:7.

12:8a

Ephraim boasts: In Hebrew, these words are more literally “Ephraim said.” The context implies that the words Ephraim says are boastful. The Berean Standard Bible and some other versions translate the word “said” as “boast” to make this meaning explicit.

How rich I have become!: There is a textual issue about the word that the Berean Standard Bible translates as How :

(1) The Masoretic text has a word that adds intensity. For example:

Surely I have become rich (New American Standard Bible)

(2) The LXX has a word that indicates contrast. For example:

Yet I am become rich (King James Version)

It is recommended that you follow option (1) along with most versions. Some versions express this intensity with special punctuation or by adding words for this purpose. For example:

I am rich! (New Living Translation (2004))
-or-
“Ah, I have become rich (Tanakh: The Holy Scriptures)

Use a natural way in your language to indicate this intensity.

12:8b

I have found wealth for myself: This line repeats the statement of 8a using different words. In Hebrew, this clause is more literally “I have acquired wealth for myself.”

Some versions leave the Hebrew phrase for myself implicit. The phrase may indicate Ephraim’s pride that he gained the wealth without help from anyone else. Some versions, like the Berean Standard Bible above, translate this meaning explicitly. For example:

I’ve made a fortune all by myself! (New Living Translation (2004))
-or-
I earned it all on my own (Contemporary English Version)

12:8c

In all my labors, they can find in me no iniquity that is sinful: There are several textual variants of this clause that affect the meaning:

(1) The Masoretic Text has “[in] all my toils people will not find in me iniquity which [is] sin.” Ephraim is the speaker. In this sentence, he boasts that he obtained his wealth without committing sin. For example:

In all of my gain no offense has been found in me that would be sin. (New Revised Standard Version)

(2) The LXX has “none of the fruits of his toil will be available to him, because of the injustice with which he sinned.” God is the speaker (through Hosea). In this sentence, God says that Ephraim will not be able to use his wealth, because he obtained it sinfully. For example:

But of all his gains he will keep nothing because of the sin of which he is guilty (New Jerusalem Bible)

(3) The Peshitta has “but all my labors will not be enough to rid me of the sin which I have sinned.” Ephraim is the speaker (In the Revised Standard Version, God is the speaker through Hosea). This sentence is a comment that Ephraim cannot atone for his sin by gaining wealth. For example:

But all his riches can never offset the guilt he has incurred (Revised Standard Version)

It is recommended that you follow option (1) along with most versions.

iniquity that is sinful: There are two acceptable ways to understand this phrase:

• The Hebrew words for iniquity and “sin” are synonyms. Each word refers to offenses against others. For example:

In all my labors they cannot find in me iniquity or sin (English Standard Version)

Some versions translate this phrase with just one word. For example:

And no one can accuse us of getting rich dishonestly (Good News Translation)

• The Hebrew words for iniquity and “sin” describe different types of offense. Iniquity is unintentional wrongdoing. Sin is intentional wrongdoing that the LORD forbids. For example:

no one can accuse me of any offense that is actually sinful (NET Bible)

© 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.

Paragraph 2:6–7

In this paragraph, the husband (symbolizing the LORD) continued talking to his children about the unfaithfulness of their mother (symbolizing the nation of Israel). He told them that he will discipline her so that she will change her behavior and return to him.

2:6

Notice the parallel parts that are similar in meaning:

6a Therefore, behold, I will hedge up her path with thorns;

6b
I will enclose her with a wall so she cannot find her way.

In 2:6b, the parallelism implies that thornbushes will also be used to wall in the woman. The purpose of blocking her path or making a wall around her with thornbushes is to keep her from going to her lovers.

2:6a–b

I will hedge up her path with thorns; I will enclose her with a wall:
It was a common practice to make a fence, hedge, or wall out of thornbushes either to protect a vineyard or to keep an animal from wandering off. Here the two lines are used figuratively. The husband will restrain his wife from leaving home to look for other lovers just like a person fences in an animal to keep it from wandering away.

If the figurative meaning is not clear, it may be necessary to change the metaphors to similes and to make some of the points of comparison explicit. For example:

⌊ It is as if⌋I will hedge up her path with thorns. ⌊I will restrain her like a person fences in an animal ⌋.
-or-
I will ⌊keep her from leaving home. She will be like an animal whose owner ⌋ plants thornbushes across its path or builds a wall around it so that it cannot wander away.

General Comment on 2:6a–b

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

I, the Lord will build a fence of thorns to block her path. (Contemporary English Version)

2:6a

Therefore: In Hebrew, this word introduces the husband’s response that results from the immoral behavior of his wife.

Here are some other ways to introduce this result:

That is why (Revised English Bible)
-or-
So (Good News Translation)

Some versions leave the connection implied. Use a natural way in your language to introduce this result.

behold: In Hebrew, the next word in this sentence is hinneh. Some versions translate this word as behold, as the Berean Standard Bible does. Some other versions leave this word implied. The usual function of hinneh is to direct the attention of the reader or listener to what follows. Here, the LORD described what will happen immediately or in the near future. For example:

Therefore, I will soon fence her in with thorns (NET Bible)

Use a natural way in your language to produce this sense of immediate action.

© 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.

4:10a–11a

These verses will follow the same interpretation as in 4:9b–c. The focus of these verses is still on the priests.

4:10a–b

Notice the parallel parts that are similar in meaning:

10a
They will eat but not be satisfied;

10b
they will be promiscuous but not multiply,

The underlined parts each describe something that the priests will continue to do. The parts in bold print each describe an unexpected result. The result that the priests expected will not happen.

4:10a

They will eat but not be satisfied: This line means that the amount of food the priests eat will not be enough to satisfy their hunger.

Here are some other ways to translate this line:

Even though they eat, they will always remain hungry
-or-
They eat, but there is not enough to fill their stomachs
-or-
Their food won’t satisfy (Contemporary English Version)

4:10b

they will be promiscuous but not multiply: The meaning of this line is that no children will be born as a result of the immoral behavior of the priests.

Here are some other ways to translate this line:

Although they frequently sleep with prostitutes, their numbers will not increase
-or-
They are sexually promiscuous but they will remain childless
-or-
They will…resort to prostitutes and never have children (Revised English Bible)

be promiscuous: In Hebrew, this term means to have sexual relations that were against the law of the LORD. It included prostitution that was part of worship in false religions. Here the term may refer partly to this type of prostitution. For example:

You will worship the fertility gods (Good News Translation)

However, it probably refers more generally to any kind of prostitution as well as to other immoral behavior, such as adultery and fornication. Use a natural term in your language that refers to prostitution or to sexual immorality in general.

Here as elsewhere in the book of Hosea, the term variously translated as promiscuous or some form of harlotry or prostitution can be understood both literally and figuratively at the same time. It refers literally to sexual sin and figuratively to the worship of false gods. If possible, translate the phrase so that the literal and figurative meanings can both be understood.

not multiply: This phrase probably means to not multiply in numbers.

4:10c

For they have stopped obeying the LORD: The word For introduces the reason for the results in 4:10a–b. The priests will experience the unexpected results of 4:10a–b, because they had deserted the LORD. In some languages, it may be more natural to put the reason before the results. For example:

10c–11a They have stopped obeying the LORD for promiscuity. 10a–b Therefore, although they eat, they will not be satisfied. Although they frequently sleep with prostitutes, their numbers will not multiply.

they have stopped obeying the LORD: Here are some other ways to translate this clause:

My people have rebelled (Contemporary English Version)
-or-
for they have abandoned the Lord (Revised English Bible)
-or-
you have turned away from me (Good News Translation)

the LORD: Here the LORD speaks of himself using a third person reference: the LORD. If it is not natural in your language for someone to refer to himself in this way, you may make a first person pronoun (I/me) explicit. For example:

you have turned away from me (Good News Translation)
-or-
have been unfaithful to me, their Lord (Contemporary English Version)

4:10d–12a

These lines contain interpretation issues that involve verse and paragraph boundaries as well as differences in the object(s) of the verb. Here is a comparison of the verse and paragraph breaks in the Berean Standard Bible, New International Version, and the New Revised Standard Version. The Berean Standard Bible has:

10c For they have stopped obeying the LORD. 11a Promiscuity, 11b wine, and new wine take away understanding. 12a My people consult their wooden idols (Berean Standard Bible)

The New International Version has:

10d to give themselves 11a to prostitution, 11b to old wine and new, which take away the understanding 12a of my people. They consult a wooden idol (New International Version)

The New Revised Standard Version has:

10d to devote themselves to 11a whoredom.

11b Wine and new wine take away the understanding. 12a My people consult a piece of wood, (New Revised Standard Version)

TN will first discuss the interpretation issue in 4:10d–11b. It will then discuss the issue in 4:11b–12a.

4:10d–11b

The New Revised Standard Version has been used as the source line for 4:10d-11b, because it allows for the recommended interpretation.

(New Revised Standard Version) to devote themselves to whoredom. Wine and new wine take away the understanding: There are three ways to interpret the object(s) of the Hebrew verb that the New Revised Standard Version translates as devote themselves to :

(1) The object of the verb is the first term that follows it (prostitution). With this interpretation, the next two terms (old wine and new wine), are the subject of the next verb (take away). For example:

they have forsaken the Lord to devote themselves to whoredom. Wine and new wine take away the understanding. (New Revised Standard Version)

(2) The objects of the verb are the three terms that follow it (prostitution, old wine, and new wine). With this interpretation, all three terms are also the subject of the next verb (take away). For example:

they have left the Lord to give themselves to prostitution, to old and new wine, which take away their ability to understand. (New Century Version)

(3) The object of the verb is the term that precedes it (the LORD). With this interpretation, the three terms that follow the verb (prostitution, old wine, and new wine) are the subject of the next verb (take away). For example:

they have stopped giving heed to the Lord. Harlotry, wine and new wine take away the understanding. (New American Standard Bible)

It is recommended that you follow interpretation (1) along with most versions. It better fits the way that prostitution and wine are described in Hosea and the rest of the Old Testament.

Throughout the OT, Israel’s rejection of the LORD is closely linked with prostitution, both literal and spiritual. Wine is not connected with rejecting the LORD. Moreover, wine is often described as something that keeps people from thinking clearly. Prostitution is not usually described in those terms.

4:10d–11a

(New Revised Standard Version) to devote themselves to: In Hebrew, this phrase is a single word. Here it indicates that the priests enthusiastically gratify their sexual desires and worship idols.

(New Revised Standard Version) whoredom: This word is a noun form related to the verb that the Berean Standard Bible translated as “be promiscuous” in 4:10b. See the note there.

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