SIL Translator’s Notes on Hosea 2021 – Page 2

SIL Translator’s Notes on Hosea 7:7

7:7a–d

This verse consists of two sets of parallel lines. In the first set, 7:7b gives the expected result of the people’s angry desire in 7:7a. In the second set, 7:7d gives the unexpected result of the deaths of their kings in 7:7c.

7a All of them are hot as an oven,

7b and they devour their rulers.

7c All their kings fall;

7d not one of them calls upon Me.

Notice that 7:7b and 7:7c are similar to each other in meaning. However, 7:7b describes the murders primarily from the standpoint of those who committed the murders. Verse 7:7c describes the murders from the standpoint of the kings who were murdered.

7:7a

All of them are hot as an oven: This statement repeats the simile of the oven from 7:4 and 7:6. The word “hearts” is not made explicit here as it was in 7:6a, but the function of the simile is the same. It compares the people’s angry desire to do harm to the heat of an oven. Their intense emotions lead them to commit the specific acts of murder described in 7:7b–c.

Here are some other ways to translate this simile:

Their anger/emotion is like a hot oven.
-or-
In the heat of their anger (Good News Translation)

All of them: This phrase may refer specifically to the people who are involved in the plot to murder the leaders of Israel. It may also refer more generally to the people of Israel. If possible, translate this phrase so that it can refer to either group.

All: This word refers here to the group as a whole, not necessarily to every individual in the group. Notice that the Good News Translation (quoted above) does not make the word All explicit. You should use a natural way in your language to emphasize that the whole group was burning with anger.

7:7b

they devour their rulers: In Hebrew, the word devour often refers literally to eating food. It also refers figuratively to a fire that “consumes” what it burns or a sword that “devours” those that it kills (see Leviticus 6:10, 10:2; Deuteronomy 32:42). In this context, it probably continues the figurative idea of the blazing flames and hot oven. A fire destroys what it burns or consumes. Similarly, the people referred to in 7:7a destroy or kill their rulers.

Here are some ways to translate this figure of speech:

• Use a figure of speech. For example:

They consume their judges [like a fire]. (God’s Word)

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

they murdered their rulers (Good News Translation)

their rulers: In Hebrew, the word rulers is literally judges. It can refer to any leader who governs or rules a group of people and is responsible for carrying out justice. In this context, the phrase their rulers is a poetic parallel with their kings. It probably describes the same leaders.

7:7c

All their kings fall: This expression is similar in meaning to the previous clause. It means that the kings of Israel are murdered.

All: In this context the word All is a figure of speech (hyperbole). This figure of speech emphasizes that people kill many of the kings. It does not refer literally to every king of Israel.

In some languages, a literal translation of this hyperbole may not be understood correctly.

Here are some other ways to translate it:

Their kings have been assassinated one after another (Good News Translation)
-or-
They kill their kings one after another (New Living Translation (2004))
-or-
So many of their kings have died!

7:7d

and: The phrase “none of them” contrasts with the phrases “all of them” in 7:7a and “All their kings” in 7:7c. Verse 7:7d also gives the unexpected result of the series of murders described in 7:7b–c. Hebrew the Berean Standard Bible and some other versions do not use a conjunction here. Some other versions use the word and or “but.” Use a natural way in your language to indicate that 7:7d is an unexpected result.

not one of them: This phrase may refer in a general way to none of the people of Israel. It may also refer specifically to none of the kings or government officials. If possible, translate this phrase so that it can refer to either group.

calls upon Me: This phrase means to pray to God.

Here are some other ways to translate 7:7d:

but no one prays to me for help (Good News Translation)
-or-
and no one cries out to me for help (New Living Translation (2004))

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SIL Translator’s Notes on Hosea 9:9

9:9a

They have deeply corrupted themselves: In Hebrew, these words are literally “they have made deep they have dealt corruptly.” Together these words emphasize the extreme depravity of the people.

as in the days of Gibeah: These words further clarify the extreme degree of corruption. They compare the people of Hosea’s day to the men of Gibeah who had committed terrible sexual perversion and murder. See Judges 19–20.

Here are some other ways to translate this verse part:

The things my people do are as depraved as what they did in Gibeah long ago. (New Living Translation (2004))
-or-
You are brutal and corrupt, as were the men of Gibeah. (Contemporary English Version)

9:9b–c

Notice the parallel parts that are similar in meaning:

9b
He will remember their guilt;

9c
He will punish their sins.

He will remember their guilt; He will punish their sins: These lines are very similar to Hosea 8:13c–d. The words He will remember their guilt mean that he will respond to their disobedience in an appropriate way. The words punish their sins includes here the punishment of their exile to Assyria.

These lines are the conclusion to section 9:1–9.

SIL Translator’s Notes on Hosea 11:9

11:9

In this verse, the LORD tells what he will do as a result of his change of mind in verse 8.

11:9a–b

Notice the parallel parts that are similar in meaning:

9a
I will not execute the full fury of My anger;

9b
I will not turn back to destroy Ephraim.

11:9a

I will not execute the full fury of My anger: This clause means that the LORD will not do something that is motivated by anger. For example:

I will not act on my burning anger (God’s Word)

The action that the LORD will not do is described in the next line “devastate Ephraim.”

execute: The Hebrew word here means to do an action.

Here are some other ways to translate this line:

I will not unleash my fierce anger (New Living Translation (2004))
-or-
I will not execute my fierce anger (New American Standard Bible)

full fury of My anger: The Hebrew phrase here is a Hebrew idiom “the blaze of the nose.” It means strong “burning anger.” For example:

my burning anger (English Standard Version)
-or-
My wrath (Tanakh: The Holy Scriptures)
-or-
my fury (Revised English Bible)

11:9b

I will not turn back to destroy Ephraim: There are two main interpretations of this clause:

(1) The clause is more literally “I will not repeat to destroy Ephraim.” For example:

I will not again destroy Ephraim (English Standard Version)

There are two possible ways to understand this interpretation:

(a) The LORD will not destroy Ephraim totally. He will not do again what he did to the cities of Admah and Zeboiim.

(b) After the Assyrians destroy Ephraim, the LORD will not destroy Ephraim again at a future time.

The version examples listed here could be understood as following either (a) or (b) above.

(2) The clause is more literally “I will not turn to destroy Ephraim.” The LORD will not turn away from his promises and/or acts of kindness toward his people in order to destroy them. For example:

I will not turn to destroy Ephraim (Tanakh: The Holy Scriptures)

It is recommended that you follow interpretation (1). However, interpretation (2) also has good support. It is recommended that you add a footnote with this interpretation. For example:

Another way to interpret this part of the verse is: I will not turn in order to destroy Ephraim.

In both interpretations, the LORD implicitly contrasts the coming Assyrian destruction of Ephraim to the destruction of the cities of Admah and Zeboiim of the past. The LORD destroyed those cities totally. But he will not destroy Ephraim totally.

Here are some other ways to translate this clause that do not use the words turn or “again”:

I will not completely destroy Israel (New Living Translation (2004))
-or-
I cannot totally destroy Ephraim! (NET Bible)

destroy: In this context the word means to completely destroy.

Ephraim: As in 11:8, the name Ephraim refers to the people of Israel.

11:9c–d

Notice the parallel parts that are similar in meaning:

9c For I am God and not man—

9d
the Holy One among you.

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

9d
⌊ I am⌋the Holy One among you.

These lines give the reason why the LORD will not allow the total destruction of Israel. It is because he is the holy God.

11:9c

For: The Hebrew clause starts with a word that introduces a reason. Many versions translate this word as “for” or “because.” Indicate that these lines are a reason in a natural way in your language.

I am God and not man: In this clause, God contrasts himself to man.

Here are some possible implications of this contrast:

(a) God is able to refrain from expressing his anger fully. He punishes to correct wrong behavior, not to destroy.

(b) God responds to Ephraim’s sin with mercy. This is contrasted with human responses such as anger and vengeance.

Here are some other ways to translate this clause:

For I am God and not a mere human being. (Good News Translation)
-or-
For I am God and not a mere mortal (New Living Translation (2004))

God: In this clause, the Hebrew word for God is el and not YHWH. Some versions translate el as God instead of “LORD.” Use your general term for God here.

11:9d

the Holy One among you: This line expands on the previous one. It indicates that the chief characteristic that separates God from man is his holiness in contrast to man’s sinfulness.

among you: God is present among the people of Israel. He has a relationship with them. Even though the people of Israel are sinful, they are his people and he is their God.

Holy One: The Hebrew word is literally Holy. Here the Berean Standard Bible and many other versions translate the Hebrew word Holy as Holy One, which is a name or title parallel to “God” in 9c. The word Holy means morally pure. He is completely good, separate from all sin and he opposes all that is evil.

11:9e

I will not come in wrath: There is a textual issue concerning the Hebrew word that the Berean Standard Bible translates as in wrath :

(1) The Hebrew has an affixed word that means “in agitation/anger.” For example:

And I shall not come to you in anger (New Jerusalem Bible)

(2) The Hebrew text has an affixed word that means, “into/against a city.” For example:

And I will not enter into the city. (King James Version)

(3) The Hebrew text has a word that means, “to devastate.” For example:

and I will not come to destroy (Revised Standard Version)

It is recommended that you follow option (1) along with most versions. It makes good sense in this context as a summary statement that confirms what is said in the previous lines. This line is similar to 9a “I shall not carry-out/execute my anger.”

Here are some other ways to translate this clause:

I will not come in fury (Tanakh: The Holy Scriptures)
-or-
I will not come against you in anger (New Century Version)
-or-
I won’t stay angry (Contemporary English Version)

not come in wrath: This phrase means that when God is present with his people he will not carry out his wrath. He will restrain his anger.

SIL Translator’s Notes on Hosea 13:15

13:15a–f

Although he flourishes among his brothers, an east wind will come—a wind from the LORD…: This verse describes the unexpected result of a condition. There are two possible interpretations:

(1) 15a is the condition. 15b–f is the unexpected result. For example:

15a Though he flourishes among his brothers, 15b an east wind will come (Revised English Bible)

(2) 14e is the unexpected result. 15a is the condition. For example:

14e “I will have no compassion, 15a even though he thrives among his brothers. (New International Version)

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

Here are some ways to show a condition and unexpected result:

• Introduce the condition in 15a. Leave the unexpected result implied. For example:

15a
Though Ephraim bears more fruit than his brothers, 15b the wind from the east wind will come (New Jerusalem Bible)

• Leave the condition implied. Introduce the unexpected result in 15b. For example:

15a Ephraim was the most fruitful of all his brothers, 15b but the east wind—a blast from the Lord —will arise in the desert. (New Living Translation (2004))

• Introduce both the condition in 15a and the unexpected result in 15b. For example:

15a
Even though he flourishes among his brothers, 15b nevertheless, an east wind will come….

Indicate the condition and unexpected result in a natural way in your language.

13:15a

Although: The Hebrew clause starts with a word that introduces a condition. See the examples above for other ways to indicate a condition and unexpected result.

he flourishes: The word he refers to Ephraim. Some versions make the pronoun referent explicit. For example:

Though Ephraim bears more fruit (New Jerusalem Bible)

The Hebrew word for “flourish” means to “show fruitfulness” or “flourish.”

The tense of the verb indicates that he continued to flourish up to the time that Hosea spoke these words.

Here are some other ways to translate this time span:

he thrives (New International Version)
-or-
he flourishes (Revised English Bible)

Translate this time span in a natural way in your language.

among his brothers: There are two main textual issues in this clause. The first concerns the word that the Berean Standard Bible translates as among :

(1) The LXX has “between/among.” For example:

Though he flourishes among his brothers (Revised English Bible)

(2) The Masoretic Text has the word “son.” For example:

Although he, a son of brothers, flourishes

(no English versions)

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

There is also a textual issue concerning the Hebrew word for brothers in this phrase. These are the two main options:

(1) The Masoretic Text has brothers. For example:

Though Ephraim may flourish among his brothers (New American Bible, Revised Edition)

(2) Some scholars think that the original word was “reeds.” For example:

For though he flourish among reeds (Tanakh: The Holy Scriptures)

It is recommended that you follow option (1) along with most versions. It has good support from scholars and early versions.

Here the word brothers refers to the tribes of Israel. The phrase “Although he flourishes among his brothers” implies that the tribe of Ephraim has become great or very important among the tribes of Israel. Some versions make that implication explicit. For example:

No matter how much you prosper more than the other tribes (Contemporary English Version)
-or-
The people of Ephraim have become important among their relatives. (God’s Word)

13:15b–c

Notice the parallel lines that are similar in meaning.

15b an east wind, will come—a wind from the LORD

15c
rising up from the desert.

an east wind will come—a wind from the LORD rising up from the desert: This is the second part of the clause that begins with 15a. The phrase from the LORD indicates that these lines describe a judgment from the LORD against Ephraim. The flourishing of Ephraim will not prevent it.

The phrase east wind often refers to the sirocco. The sirocco is a devastating, drying wind that comes from the desert to the east of Israel.

Here, however, the phrase is figurative. It compares the armies of Assyria to the sirocco.

Some ways that they are similar are that:

(a) They both come from the east.

(b) They both cause destruction.

Most versions translate the phrase here as the east wind or wind or something similar. They leave the comparison to the Assyrian armies implied. It is recommended that you translate in a similar way if possible.

However, it may be confusing or unnatural in some languages to use this figure of speech. If that is true in your language, here are some other ways to translate this figure of speech:

• Change the figure of speech to a simile. For example:

15b
⌊ the enemy is like⌋an east wind ⌊that ⌋ will come—a wind from the LORD

15c rising up from the desert.

• Change the figure of speech to a simile and make explicit the way that they are similar. For example:

15b
⌊ the enemy will destroy like⌋an east wind ⌊that ⌋ will come—a wind from the LORD

15c rising up from the desert.

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

15b The LORD will send the enemy. They will come from the east,

15c moving swiftly from the wilderness.

• Use a different figure of speech with the same meaning that is natural in your language.

The east wind figure of speech continues in 15d–f. If you make a change in 15b–c you may need to make changes to 15d–f to concord with it. For example, if in 15b–c you translate the meaning without the figure of speech, you may need to translate 15d–f without the figure of speech there as well.

desert: This word refers to dry and barren land where very few people live. Another way to translate desert is “wilderness” (English Standard Version).

13:15d–e

Notice the parallel lines that are similar in meaning.

15d
His fountain will fail,

15e and his spring will run dry.

These lines describe the effect of the drying wind on the water sources of Israel. They will dry up.

fountain…spring: The Hebrew words for fountain and spring are closely related. The word for fountain means a water source. The Hebrew word for spring also means “source” or “headwaters.”

Here are some other ways to translate these lines:

his spring will dry up; his well will become dry (NET Bible)
-or-
All their flowing springs will run dry, and all their wells will disappear. (New Living Translation (2004))

Another option is to combine these two lines 15d–e. For example:

dries up streams of water (Contemporary English Version)
-or-
and it will dry up their springs and wells (Good News Translation)

fail…run dry: The Hebrew words for fail and run dry both mean to “dry up.”

13:15f

The wind will plunder his treasury of every precious article: This clause probably refers to the plunder of Ephraim by Assyrian armies. The LORD used them to judge Ephraim.

Here are four acceptable ways to describe this event:

• Say that the east wind plunders. For example:

However, the Lord ’s scorching wind will come from the east…. The wind will destroy every precious thing in their storehouses. (God’s Word)

• Say that it is the LORD who plunders. For example:

the Lord will send a wind from the east…. He will destroy from their treasure houses everything of value. (New Century Version)

• Say that the enemy plunders. For example:

an east wind will come, a blast from the Lord rising over the desert….The enemy will plunder his wealth, all his costly treasures. (Revised English Bible)

• Leave the agent of plundering implied. For example:

Every precious thing they own will be plundered and carried away. (New Living Translation (2004))

treasury: There are two main interpretations of the Hebrew word for treasury in this context:

(1) The word means treasury. A treasury is a place where valuable things are stored. For example:

to strip his treasury of everything worth having (New Jerusalem Bible)

(2) The word means “treasure(s)” (valuable things). For example:

That [wind] shall plunder treasures, Every lovely object. (Tanakh: The Holy Scriptures)

The display will follow interpretation (1). However, the Hebrew word can mean either treasures or the place treasures are stored. So either interpretation is acceptable.

every precious article: The Hebrew phrase for every precious article is more literally “every vessel of preciousness.” This phrase refers to objects of value, such as those made of silver or gold. It may refer in particular to treasures of the king and or temple, but it could include those of the general population as well.

Here are some other ways to translate the phrase:

all its treasures (New International Version)
-or-
your precious treasures (Contemporary English Version)
-or-
everything of value (New Century Version)

SIL Translator’s Notes on Hosea 1:6

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.

SIL Translator’s Notes on Hosea 3:4

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)

SIL Translator’s Notes on Hosea 5:12

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.

SIL Translator’s Notes on Hosea 8:2

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)

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Source: SIL Translator’s Notes on Hosea 2021

SIL Translator’s Notes on Hosea 7:7

SIL Translator’s Notes on Hosea 9:9

SIL Translator’s Notes on Hosea 11:9

SIL Translator’s Notes on Hosea 13:15

SIL Translator’s Notes on Hosea 1:6

SIL Translator’s Notes on Hosea 3:4

SIL Translator’s Notes on Hosea 5:12

SIL Translator’s Notes on Hosea 8:2

Step into the multitudes of languages of the Bible and join the worldwide conversation!

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