SIL Translator’s Notes on Hosea 2021 – Page 12

SIL Translator’s Notes on Hosea 12:2

Paragraph 12:2–6

In this paragraph and also in 12:12, Hosea gives examples from the life of Jacob. Scholars do not agree on the purpose of the examples. There are two main views:

(1) These examples show the similarity between Jacob and his descendants. Jacob set a bad example and his descendants followed it.

(2) These examples show the contrast between Jacob and his descendants. Jacob set a good example but his descendants did not follow it.

It is recommended that you follow interpretation (1). Hosea 12:2 says that the LORD will punish Jacob according to his ways. Examples from Jacob’s life immediately follow in 12:3. It is reasonable to assume that these are examples of behavior or character traits that deserve punishment. Most versions and commentaries support this interpretation. For more details, see the following notes on these verses.

12:2a–c

Notice the parallel parts that are similar in meaning:

2a
The Lord also brings a charge against Judah.

2b
He will punish Jacob according to his ways

2c and repay him according to his deeds.

There is an ellipsis in the third line. In some languages, it may be necessary to supply the missing words from the second line. For example:

2c and ⌊He will ⌋ repay him according to his deeds

In these lines, Hosea tells the descendants of Jacob that the LORD will punish them. The first line is a general statement. The second and third lines give more detail. He includes the people of Judah and the people of Israel. He will punish them fairly, just as they deserve.

12:2a

The LORD also brings a charge against Judah: Here Judah is parallel with “Jacob” in line 2b. This line is a figure of speech (synecdoche) in which Judah refers to all the descendants of Jacob. So the charge against the southern kingdom of Judah is also a charge against the northern kingdom of Israel.

charge: The Hebrew word means “to fight with words,” as in a quarrel or a legal case. The same word is used in Hosea 4:1, where the Berean Standard Bible translates it as “case.” In both verses, some English versions use an expression that refers to an actual trial. For example:

The Lord also has a covenant lawsuit against Judah (NET Bible)

But this verse may refer to an informal accusation. If possible, use a general expression that could be understood as either a formal or an informal accusation. For example:

The Lord has an accusation to bring against the people of Judah (Good News Translation)

12:2b

He will punish Jacob according to his ways: This clause means that the LORD will punish Jacob fairly. The expression punish…according to his ways indicates the degree or extent of punishment. The punishment will be exactly what people deserve. It will not be too much or too little. The expression his ways refers to his sinful conduct. Here are some other ways to translate this expression:

he will punish Jacob as his conduct merits (New Jerusalem Bible)
-or-
He is about to punish Jacob for all his deceitful ways (New Living Translation (2004))
-or-
punishes Jacob because of the way their people act (God’s Word)

Jacob: Jacob is the ancestor of the people of Israel and Judah. But here Jacob is a figure of speech (metonymy) in which the name represents all his descendants. Some versions make this meaning explicit. For example:

the descendants of Jacob (Contemporary English Version)

12:2c

and repay him according to his deeds: The meaning of this line is very similar to 2b. The Hebrew word for repay means “to give back.” Here the word deeds refers to wicked actions. This line describes the LORD’s punishment of the people of Israel. As in the previous line, the expression according to his deeds means that the extent of the LORD’s punishment will be exactly what the descendants of Jacob deserve. Here are some other ways to translate this line:

he will give them what they deserve (New Century Version)
-or-
he will repay him as his deeds deserve (New Jerusalem 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.

SIL Translator’s Notes on Hosea 14:4

Section 14:4–8

The LORD promises to forgive and restore the Israelites

The LORD is the speaker in this section. In Hosea 14:4–7, the LORD gives his response to the people’s prayer of repentance in the form of a poem. In 14:8, he reminds the people that he will not tolerate idols. He also promises to care for the people and bless them. Here are other examples of section headings:

The Lord Promises to Forgive (Contemporary English Version)
-or-
The Lord Promises New Life for Israel (New Jerusalem Bible)

Paragraph 14:4–7

This paragraph is a poem with thirteen lines. In Hebrew, verses 4–6 each have three lines. Verse 7 has four lines.

4a
I will heal their apostasy;

4b
I will freely love them,

4c for My anger has turned away from them.

5a
I will be like the dew to Israel;

5b
he will blossom like a lily

5c and take root like the cedars of Lebanon.

6a
His shoots will sprout,

6b and his splendor will be like the olive tree,

6c
his fragrance like the cedars of Lebanon.

7a
They will return and dwell in his shade;

7b
they will grow grain

7c and blossom like the vine.

7d
His renown will be like the wine of Lebanon.

The poem has two main parts. In 14:4, the LORD gives his response to Israel’s prayer in direct, nonfigurative words. He promises them healing, love and forgiveness.

In 14:5–7, the LORD describes aspects of his healing, love and forgiveness more fully. Each line in this part of the poem is a figure of speech (simile or metaphor) that compares the LORD or Israel to something from nature that was familiar to people in that part of the world.

Verses 5–7 each end with the name “Lebanon.” “Lebanon” refers to the mountainous area of northern Galilee and modern-day Lebanon. It is a fertile and fragrant region.

14:4a

I will heal their apostasy:
The Hebrew word for apostasy means “falling away” or “backsliding.”

The Hebrew word for heal is figurative here. It means to heal hurts of the nation, involving the LORD’s restored favor and forgiveness. This healing may include several aspects:

(a) The LORD will heal/correct the people’s rebellious, willful spirit.

(b) The LORD will heal/correct the problems that their waywardness has caused.

(d) The LORD will forgive them.

(e) The LORD will restore their covenant relationship.

Here are some other ways to translate this line:

I will cure them of their unfaithfulness (God’s Word)
-or-
I will heal their disloyalty (New Revised Standard Version)
-or-
I will forgive them for leaving me (New Century Version)
-or-
The Lord says, “I will bring my people back to me. (Good News Translation)

14:4b

I will freely love them: Some versions supply the word “and” here. Others, like the Berean Standard Bible, do not. For example:

The phrase freely love them indicates that God’s love for the people is voluntary and not forced. It also indicates that his love is generous.

Here are some other ways to translate this line:

Generously will I take them back in love (Tanakh: The Holy Scriptures)
-or-
I will love them with all my heart (Good News Translation)
-or-
I will heal you and love you without limit. (Contemporary English Version)

14:4c

for My anger has turned away from them: The phrase anger has turned away means to stop being angry. This clause implies that the LORD’s judgment against Israel is now complete.

The first word in the clause introduces a reason. The reason that the LORD will heal and love them unconditionally is because he has turned his anger away from them. Some versions use a word such as for or “because” to introduce this reason. Some other versions leave the reason implied. For example:

I will no longer be angry with them. (God’s Word)

Use a natural way in your language to indicate that this clause is a reason.

Here are some other ways to translate this line:

because I am not angry with them anymore (New Century Version)
-or-
for my anger will be gone forever (New Living Translation (2004))

them: The Hebrew word here is literally “him.” The singular pronoun refers to the nation of Israel as one group. However, it may be more natural in some languages to continue to use the pronoun them to refer to the people of the nation, as in 4a–b and many versions, including the Berean Standard Bible above.

SIL Translator’s Notes on Hosea 1:11

1:11a

the people of Judah and of Israel: In Hebrew, these two phrases are literally “sons of Judah” and “sons of Israel.” See the note on “the Israelites” in 1:10a. These expressions refer here to the nations or people of Judah and Israel.

Here are some other ways to translate these expressions:

Israel and Judah (Contemporary English Version)
-or-
Judeans and Israelites (New Jerusalem Bible)

will be gathered together: This phrase probably means that the previously divided kingdoms of Judah and Israel will become a single nation again.

Here are some other ways to translate this phrase:

The people of Judah and Israel will join together again (New Century Version)
-or-
The nations of Judah and Israel will unite

1:11b

and they will appoint for themselves one leader: After the time of King Solomon, the divided kingdoms of Israel and Judah each had their own leader. The future united kingdom will have a single leader.

Here is another way to translate this clause :

and will choose one leader for themselves (New Century Version)

1:11c

and will go up out of the land: In Hebrew, this clause is literally “they will go up from the land.” There are three main ways to interpret this clause:

(1) They will leave a foreign land to return to Israel. The people of Israel (and later Judah) will first be taken into exile, but in the future they will leave that land and return to their own country. Some versions focus on leaving a foreign land. Others focus on returning to their own country. For example:

they will return from exile together (New Living Translation (2004))
-or-
they will return to their own land

(2) The people will increase in numbers and spread beyond the borders of their land. For example:

and will spread far beyond their country (New Jerusalem Bible)

(3) The people will prosper in their own land. This meaning is figurative. It fits with the metaphor of planting that is used in 2:23. For example:

they will grow and prosper in their land (Good News Translation)

It is recommended that you follow interpretation (1) along with a majority of versions. It fits best with the rest of the verse.

1:11d

For great will be the day of Jezreel: There are two ways to interpret the Hebrew word that the Berean Standard Bible translates as For :

(1) It introduces a reason or explanation for the wonderful future result in 1:11a–c. In contrast to the negative connotations of Jezreel in 1:4–5, it explains that the LORD intends to give the name Jezreel the good connotations of planting. For example:

for great will be the day of Jezreel (Revised English Bible)

(2) It introduces an emphatic statement. In contrast to the negative connotations of Jezreel in 1:4–5, it emphasizes the LORD’s wonderful plans for Jezreel in the future. For example:

Certainly, the day of Jezreel will be great! (NET Bible)

It is recommended that you follow interpretation (1). Most versions and commentaries follow this interpretation.

However, some scholars think that 1:11d is not a logical reason or explanation for 1:11a–c. If that is true in your language, you may want to follow interpretation (2). With either interpretation, it is recommended that you give the other interpretation in a footnote.

great: Some other ways to translate the word great are “important” or “wonderful.”

the day of Jezreel: The word Jezreel referred to the name of a valley in Israel. It was also the name of Hosea’s son (see 1:4a). It literally means “God scatters.” In 1:4–5, it had the bad connotation that God would scatter Israel among the nations. Here it means “scatters/sows (seed).” The expression day of Jezreel probably refers to a time in the future when the LORD will figuratively “plant” the people of Israel in their own country after their exile.

Here are some other ways to translate this expression:

• Use the literal expression day of Jezreel in your translation.

• Use the literal expression day of Jezreel in your translation along with the meaning. For example:

the day of Jezreel, the day when God will again plant his people in his land

• Use the name Jezreel in your translation, but adjust the expression day of. For example:

the day called Jezreel

Whichever way you translate the expression day of Jezreel, it is recommended that you add a footnote to explain the meaning. Here is a possible footnote:

Jezreel means “God scatters.” In 1:4–5 it implied that God would punish his people by scattering them far from their own country. Here it implies that God will scatter his people like a sower scatters seed and will cause them to grow once again in their own country.

SIL Translator’s Notes on Hosea 4:4

Section 4:4–11a

The Sinful Priests

In this section, the LORD promised to punish the priests more severely than anyone else, because they were the ones who led the people to worship false gods.

Here are some other examples of section headings:

The Lord Accuses the Priests (Good News Translation)
-or-
Against the Priests (New Jerusalem Bible)

Paragraph 4:4–6

In this paragraph, the LORD, speaking through Hosea, told the people not to blame one another, because the priests were responsible for leading the people astray.

4:4a

Notice the parallel parts that are similar in meaning:

“But let no man contend;

let no man offer reproof,

In these lines the LORD tells the people not to blame one another for the sins that will result in his judgment.

But: This word introduces an unexpected response to what was said previously. The LORD said in 4:1–3 that the people had committed terrible sins and that everything living in the land of Israel would undergo judgment. It would be reasonable to expect the LORD to blame the people. But instead, he gave a command not to blame them.

Here is another way to introduce this unexpected response:

Don’t accuse just anyone! Not everyone is at fault. (Contemporary English Version)

Use a natural way in your language to emphasize that this response was unexpected.

contend…offer reproof: The Hebrew word translated contend is the verb form of the noun translated “case” in 4:1b. See the note on that verse. The meaning is similar here. The words offer reproof are a synonym of contend.

In some languages, it may be helpful to make explicit that the LORD is giving the command. For example:

The Lord says, “Let no one accuse the people or reprimand them (Good News Translation)

General Comment on 4:4a

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

“But don’t blame other people!
-or-
“No one should accuse or blame another person. (New Century Version)

4:4b

The English Standard Version has been used as the source line for 4:4b, because it follows the recommended textual option.

for: This word introduces the reason for the LORD’s command in 4:4a that the people should not accuse one another. The reason was that the LORD blamed the priests rather than the people. Some versions express this relationship explicitly. For example:

don’t accuse each other, because it is the priests who are the guilty ones

Other versions leave the relationship implied. For example:

No one should accuse other people or bring charges against them. My case is against you priests. (God’s Word)

Use a natural way in your language to introduce the reason that the people were not to blame one another.

(English Standard Version) with you is my contention, O priest: There is a textual issue here:

(1) Some scholars think that the original text was “against you is my charge, O priest.” The LORD blamed the priest or priests instead of the people. For example:

my complaint is against you priests (Good News Translation)

(2) The Masoretic Text has “your people are like those who bring charges against a priest.” The LORD placed blame on the people as a group, because they rebelled against the priest (as in Deuteronomy 17:12–13). For example:

your people are like those who contend with a priest (Berean Standard Bible)

It is recommended that you follow option (1) along with most versions and many commentaries. This option offers a logical reason for the “But” in 4:4a. It also makes good sense in the context of 4:6, where the LORD then rejected the priest.

(English Standard Version) contention: See the note on 4:1b where the same Hebrew word is used.

(English Standard Version) priest: In Hebrew, the word priest is singular here and in 4:6. However, in 4:7 and 4:8, Hebrew uses plural forms for the same referent. So versions translate priest in two ways:

• As plural priests. The plural form makes explicit that the LORD is speaking to the priests as a group rather than to just one priest. For example:

my complaint is against you priests (Good News Translation)

• As singular priest. The singular form does not make explicit whether the LORD is speaking to just one priest or to priests as a group. The singular form can mean either. For example:

it is you, priest, that I denounce (New Jerusalem Bible)

Use a natural way in your language to indicate the LORD is speaking to priests as a group.

SIL Translator’s Notes on Hosea 6:2

6:2a–b

Notice the parallel parts that are similar in meaning:

2a
After two days He will revive us;

2b
on the third day he will raise us up,

These two lines express the people’s trust that the LORD can heal them in a short period of time.

After two days…on the third day: These parallel expressions are figurative ways to say “in a short time.” Some versions translate the meaning directly. For example:

2a He will restore us in a very short time; 2b he will heal us in a little while (NET Bible)

He will revive us…He will raise us up: In this context, both expressions mean to restore someone to health. Here they are figurative ways to say that the LORD will make Israel a strong, prosperous nation again.

In some contexts, these same words can refer to restoring life to a dead person. It is possible that this may be a secondary meaning here also. If your language has words that can mean both to restore health and to restore life to dead people, you could use them here.

6:2c

that: Verse 6:2c gives the purpose for which the LORD revives and restores the people in 6:2a–b. The purpose is so that the people could live in his presence. Some versions use a word or phrase to indicate purpose here. For example:

so that we may live in his presence (New Century Version)
-or-

to live in his presence (Revised English Bible)

Use a natural way in your language to introduce this purpose clause.

we may live in His presence: In Hebrew, this clause is literally “we will live before him.” This phrase means that the people will have a relationship with God in which He protects and blesses them.

Here are some other ways to express this meaning:

we will have fellowship with him
-or-
we will enjoy his blessing and protection

General Comment on 6:2a–c

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

2a–b In just a short time he will restore us, 2c so that we may live in his presence. (New Living Translation (2004))

SIL Translator’s Notes on Hosea 8:7

Paragraph 8:7–10

This paragraph describes the agricultural and political weakness that resulted from Israel’s unsuccessful alliance with Assyria. It also predicts Israel’s future punishment as exiles in Assyria.

8:7

This verse uses terms from farming to describe the current agricultural weakness of Israel and its partial conquest by foreign troops.

8:7a–b

Notice the parallel parts that form a saying:

7a For they sow the wind,

7b and they shall reap the whirlwind.

The Bible has various sayings about sowing and reaping. This saying is a complex metaphor about the undesirable consequences of the people’s actions. This metaphor compares the people to farmers who habitually plant a small crop (“the wind”) and harvest a much larger and undesirable crop (“the whirlwind”).

they sow the wind, and they shall reap the whirlwind: In this metaphor, the wind represents the people’s foolish, worthless behavior. the whirlwind represents the severe punishment that they will receive as a result.

Here are some other ways to translate this complex metaphor:

• Keep the metaphor. For example:

“The people of Israel plant the wind, but they harvest a storm. (God’s Word)

• Change the metaphor of sowing and reaping to a simile. For example:

“What they ⌊habitually ⌋ plant is like a wind, and what they will harvest is like a whirlwind.

• Change the metaphor to a simile and make the meaning of the wind and/or the whirlwind explicit. For example:

“Israel’s ⌊foolish actions ⌋ are like planting the wind, but ⌊their punishment ⌋ will be like harvesting a terrible storm.

In Hebrew, this saying begins with a conjunction that can be understood in at least two different ways in this context. Any of the following options is acceptable:

• It introduces a statement that refers back to the people’s idol worship. For example:

For they sow the wind, and they shall reap the whirlwind. (Berean Standard Bible, Revised Standard Version)
-or-
Indeed, they have planted wind and will harvest a storm!

• It introduces the reason they will reap a whirlwind. The reason is because they have sown the wind. For example:

Since they sow the wind, they will reap the whirlwind (New Jerusalem Bible)

In some languages, it may be more natural to leave the connection with the preceding verse(s) implied. Many versions, including the God’s Word (quoted above) do this. Use a natural way in your language to indicate the relationship of 8:7a–b to the surrounding context.

whirlwind: In Hebrew, the word whirlwind in the metaphor refers to a wind storm that causes severe destruction.

If whirlwinds are not known in your language area, here are some ways to translate the word:

• Use a descriptive term. For example:

violent wind storm

• Use a word in your language for a similar storm that occurs in your area. For example:

typhoon
-or-
hurricane
-or-
sandstorm
-or-
cyclone

8:7c–d

Notice the parallel parts that are similar in meaning:

7c
There is no standing grain;

7d
what sprouts fails to yield flour.

These lines continue to use farming terms, as in 8:7a–b. They describe a particular crop that does not produce grain.

8:7c

There is no standing grain: This clause refers to a wheat or barley plant. This kind of plant has a head at the top of the stalk that produces kernels of grain. The grain plant that is described here has grown tall in a field. But it has no grain on it, so there is nothing to harvest.

Here are some other ways to translate this clause:

There are no heads on the standing grain (Revised English Bible)
-or-
A field of grain that does not ripen (God’s Word)
-or-
No grain/wheat has grown on the ⌊tall ⌋ plants

8:7d

what sprouts fails to yield flour: This clause means that what sprouts will not produce any grain. As a result, there will be nothing to grind into flour.

flour: In Hebrew, this word can refer to either flour or grain/wheat that is ready to be ground into flour. You may translate it either way. If you translate it as flour (as in the Berean Standard Bible), make sure that the connection between the plant and flour is clearly understood. In some cases, it may be clear from your translation of 8:7c.

Here are some ways to translate this clause:

The result is that there is no flour.
-or-
so there is nothing to use for making flour
-or-
there is no wheat to grind into flour

You may also translate in a more general way. For example:

it produces nothing (New Century Version)

8:7e

Even if it should produce, the foreigners would swallow it up: In Hebrew, the first clause functions like a conditional (if) statement. It describes a hypothetical situation. Even if the plants did produce some grain, foreigners would eat it.

Here are some other ways to translate both clauses:

Even if it did produce grain, foreigners would eat it all. (God’s Word)
-or-
And even if there is any grain, foreigners will eat it. (New Living Translation (2004))

Even if it should produce: In Hebrew, the object of produce is only implied. Some versions translate this clause in a general way. For example:

But even if it did (Good News Translation)
-or-
Even if it produced something (New Century Version)

Other versions make what it produces explicit. For example:

it will produce no flour (New International Version)
-or-
Even if you harvest grain (Contemporary English Version)

the foreigners would swallow it up: The Hebrew word for foreigners is literally “strangers.” It refers here to people from enemy nations who have invaded the land of Israel.

Here is another way to translate this line:

people from other countries would take it and eat it

SIL Translator’s Notes on Hosea 10:8

10:8a

The high places of Aven will be destroyed: The LORD will use the Assyrian army to destroy the shrines and altars in Israel. The Hebrew word for destroyed indicates severe destruction.

high places of Aven: This phrase refers to places on the tops of mountains or hills where the people worshiped idols. high places were shrines that included altars for sacrificing animals.

The Hebrew word that the Berean Standard Bible transliterates as Aven is ’awen. There are two main interpretations of this Hebrew word in this context:

(1) This word is a place name. It is a short form of “Beth-aven,” the name that Hosea uses for Bethel. For example:

The hilltop shrines of Aven, where the people of Israel worship idols, will be destroyed. (Good News Translation)

(2) This is the regular Hebrew word for “wickedness” or “falseness.” It is not a place name here. For example:

The places of false worship will be destroyed (New Century Version)

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

A cross-reference to Hosea 10:5 or a footnote such as the following one may be helpful here:

Aven is a reference to Beth-aven; see 10:5a and the note there. (New Living Translation (2004))

it is the sin of Israel: The full Hebrew clause is literally “[the] high places of Aven the sin of Israel.” Here Hosea describes the high places of Aven as the sin of Israel. The phrase the sin does not imply that Israel had only one sin. Rather, it indicates that idol worship at Aven was the chief sin of the people of Israel.

Here are other ways to translate this verse part:

The illegal worship sites of Aven will be destroyed. Israel sins there. (God’s Word)
-or-
And the pagan shrines of Aven, the place of Israel’s sin, will crumble. (New Living Translation (2004))

10:8b

thorns and thistles will overgrow their altars: This clause indicates that the destruction of the high places will be complete. The expression thorns and thistles is a poetic way to describe a place that is ruined and deserted. Hosea also uses a similar description of weeds in 9:6d–e to describe desolation and God’s displeasure.

Thorns and thistles are undesirable plants with sharp barbs that cause pain when touched. If you do not have words for plants like these, use a word for an undesirable plant that grows in deserted places. For example:

Thorns and weeds will grow up over their altars. (Good News Translation)

their altars: This phrase probably refers to altars that were widespread throughout Israel, such as in 10:1–2. It is also possible that the reference may be specifically to the altars at Bethel.

10:8c–d

Notice the parallel parts that are similar in meaning:

8c
Then they will say to the mountains, “Cover us!”

8d
and to the hills, “Fall on us!”

There is an ellipsis in 10:8d. In some languages, it will be necessary to supply the missing verb phrase from 10:8c. For example:

8d
and ⌊they will say ⌋ to the hills, “Fall on us!”

In these lines, the people of Israel express their desire to die. It is a desperate cry that indicates their suffering is so severe that they want to die quickly to end it.

Then they will say to the mountains, “Cover us!” and to the hills, “Fall on us!”: These requests to the mountains and the hills imply that the people want a landslide to bury them under rock and dirt.

Some versions make the people’s desperation more explicit by using words such as “plead” or “call out” instead of say. For example:

The people will call out to the mountains, “Hide us!” and to the hills, “Cover us!” (Good News Translation)
-or-
They will beg the mountains, “Bury us!” and plead with the hills, “Fall on us!” (New Living Translation (2004))

General Comment on 10:8c–d

In some languages, it may be more natural to combine and/or reorder these parallel lines. See 10:8c–d (combined/reordered) in the Display for an example.

SIL Translator’s Notes on Hosea 12:13

12:13

Notice the parallel parts that are similar in meaning:

13a But by a prophet the LORD brought Israel out of Egypt,

13b and by a prophet he was preserved.

This verse is the second part of the comparison/contrast of Jacob to prophets from 12:12. In Hebrew, 13a and 13b both start with the same phrase, literally “and by a prophet.” This phrase parallels the phrase “for a wife” in 12:12. The similar Hebrew grammatical forms is one indicator that this verse is connected to the previous one.

The New Living Translation (2004) adds the words “Then” and “Jacob’s descendants” to make the connection to 12:12 more explicit:

Then by a prophet the Lord brought Jacob’s descendants out of Egypt; and by that prophet they were protected. (New Living Translation (2004))

Use a natural way in your language to indicate the connection of this verse to 12:12.

12:13a

But by a prophet the LORD brought Israel out of Egypt: This sentence refers to Moses, but it leaves the prophet’s name implied. It may be preferable to do the same in your translation. Here Moses is one example that shows how the LORD uses prophets to guide and care for Israel throughout its history.

12:13b

and by a prophet he was preserved: This clause may also refer to Moses. However, it could refer to another prophet, such as Samuel. It is preferable to leave the name of the prophet implied in your translation, as in 13a.

he was preserved: This phase is more literally “he was kept.” The Hebrew word for “he was kept” is a form of the same word that the Berean Standard Bible translates as “he tended (sheep)” in 12:12. The repetition of this word is a further indication that these two verses are closely connected.

Here the Hebrew word refers to the LORD’s care of the nation of Israel through Moses and other prophets.

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Source: SIL Translator’s Notes on Hosea 2021

SIL Translator’s Notes on Hosea 12:2

SIL Translator’s Notes on Hosea 14:4

SIL Translator’s Notes on Hosea 1:11

SIL Translator’s Notes on Hosea 4:4

SIL Translator’s Notes on Hosea 6:2

SIL Translator’s Notes on Hosea 8:7

SIL Translator’s Notes on Hosea 10:8

SIL Translator’s Notes on Hosea 12:13

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