SIL Translator’s Notes on Hosea 2021 – Page 23

SIL Translator’s Notes on Hosea 12:4

12:4a

Yes, he struggled with the angel and prevailed: Here are some other ways to translate this clause:

Yes, he wrestled with the angel and won. (New Living Translation (2004))
-or-
he fought against an angel and won (Good News Translation)

he struggled: The Hebrew word means “persist” or “persevere.” It is similar to the word that the Berean Standard Bible translates as “wrestled” in 12:3b.

with the angel: The Hebrew word for with is a preposition that means “with” or “against.” The Hebrew word for angel is made explicit here, although it does not occur in Genesis 32.

prevailed: In Hebrew, this word means to “overcome” or “be victor.”

12:4b

he wept and sought His favor: The pronoun referents in this clause are left implicit in Hebrew. The clause probably refers back to Genesis 32:26. In that verse, Jacob asked the angel to bless him.

12:4c

he found Him at Bethel and spoke with Him there: In this sentence, Hosea probably refers back to the events found in Genesis 35:1–15. There are no explicit pronoun referents, so it is not clear who found whom or who talked with whom at Bethel.

he found Him at Bethel: There are two ways to interpret the referents of he and Him :

(1) Jacob found God at Bethel. For example:

At Bethel he met God (New American Bible)

(2) God found Jacob at Bethel. For example:

God met him at Bethel (Revised English Bible)

It is recommended that you follow interpretation (1) along with most versions. According to Genesis 35:2 Jacob told his household that they were going to Bethel, and that he planned to build an altar there to God. It is there that God spoke to him and promised to make him into the mighty nation of Israel.

Bethel: Elsewhere, Hosea refers to Bethel as Beth Aven “house of wickedness.” Here, however, Hosea uses the actual name of Bethel.

and spoke with Him there: There is a textual issue here concerning the pronoun that the Berean Standard Bible translates as Him :

(1) The Masoretic Text has “he spoke with us.” For example:

and there God spoke with us— (English Standard Version)

(2) The Syriac Peshitta and some LXX traditions have “he spoke with him.” For example:

And there he spoke with him (NET Bible)

The Display will follow option (1). There is no evidence of an error in the MT. Hosea may have used the inclusive pronoun “us” to indicate that God’s promises to Jacob in Genesis 35:9–12 also applied to himself and his fellow-Israelites, all of whom were descendants of Jacob.

However, you may also follow option (2). This option better fits the wording of the historical context in Genesis 35. In that chapter, God speaks to “him,” not to “us.”

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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.

SIL Translator’s Notes on Hosea 14:6

14:6a

His shoots will sprout: This clause continues the agricultural metaphors of 5b (“lily”) and 5c (“cedar”). The pronoun His refers to the nation of Israel. There are three main ways to interpret the reference of this clause:

(1) The clause refers backward to the cedar in 14:5c. Most versions do not repeat the word “cedar” in this clause, but that would be the most natural referent. For example:

(6c …like the Lebanon cedar,) and put forth his shoots (New American Bible)
-or-
(6c…like the forests of Lebanon.) His shoots shall spread out (New Revised Standard Version)

(2) The clause refers in general to shoots or new branches of any kind of tree. For example:

They will be alive with new growth (Good News Translation)
-or-
They will be like growing branches. (God’s Word)

(3) The clause refers forward to shoots of olive trees in 14:6b. For example:

Its branches will spread out like beautiful olive trees (New Living Translation (2004))

You may follow either of the first two interpretations. Most versions that are listed under interpretation (2) could also refer to cedar branches because of the preceding context. The Display will follow interpretation (1) along with the majority of versions.

shoots: In Hebrew, this phrase refers to the new growth of branches. The Hebrew word for “sprout” means to “grow out” or “spread.”

Here are some implications of this metaphor:

(a) Israel will have many young shoots.

(b) Israel’s young shoots will spread widely.

Here are some ways to translate this metaphor:

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

Israel will grow branches ⌊that are numerous and strong ⌋.

• Use a simile. Make the similarity or topic explicit if it will be helpful. For example:

Israel ⌊is like a tree that ⌋ sends out ⌊many ⌋ shoots.
-or-
They will be like spreading branches. (New Century Version)

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

The people of Israel will increase in number and become strong.

14:6b

his splendor will be like the olive tree: This clause is a simile that compares Israel’s splendor to that of an olive tree.

Olive trees grow to an old age and produce valuable oil. The Hebrew word for splendor can also mean “majesty,” “vigor” or “glory.”

This comparison implies several things:

(a) Israel will be beautiful like an olive tree.

(b) Israel will have value like an olive tree.

Many versions translate this word as “beauty/beautiful.” For example:

he will have the beauty of the olive tree (New Jerusalem Bible)

14:6c

his fragrance like the cedars of Lebanon: This clause is a simile that compares the fragrance of Israel to that of the cedars of Lebanon. (See the note on paragraph 14:4–7 for the ellipsis in this verse.)

cedars of Lebanon: The Hebrew word that the Berean Standard Bible translates as cedars of Lebanon is more literally “like the Lebanon.” As in 14:5c, there are at least two acceptable ways to translate this expression. They are listed here in order of more specific to less specific:

• Make explicit that this expression probably refers to “cedar” trees that were famous in Lebanon at that time. Cedar trees have a very pleasant aroma. For example:

and the sweet-smelling cedars in Lebanon (New Century Version)

• Make explicit that this expression may refer to the forests of Lebanon. For example:

and with the aroma of Lebanon Forest (Contemporary English Version)

SIL Translator’s Notes on Hosea 2:2

Section 2:2–13

The LORD promised to punish the people of Israel

In this section, the LORD described the crisis that resulted from Israel being unfaithful to him by following other gods. He warned Israel about the punishment that he would inflict on them if they continued their unfaithfulness. There is a sharp contrast between the negative tone in this section and the positive tone in the previous one.

The first words of this section seem to be a command by Hosea to his children. He commanded them to rebuke their mother (2:2a). However, the words “declares the LORD” in 2:13c indicate that the LORD is the speaker throughout this section. The reason for this double reference is that this section has both literal and figurative meanings. Literally, it applies to the relationship between Hosea, his wife Gomer, and their children. Figuratively, it expresses the relationship between the LORD and Israel. In a complex metaphor, the nation of Israel is compared to the LORD’s wife. At the same time, the entire nation of Israel is compared to a mother, and the individual Israelites that made up the nation are compared to her children.

Here are some other possible headings for this section:

The LORD’s future punishment of Israel
-or-
Israel is the Lord ’s unfaithful wife (God’s Word)
-or-
Unfaithful Gomer—Unfaithful Israel (Good News Translation)

Paragraph 2:2–5

This paragraph contains the first examples in Hosea of Hebrew poetry, including the use of parallel lines. See The form in the Introduction for more information on formatting poetry and translating parallel lines.

2:2a

Rebuke your mother, rebuke her: In Hebrew, the word rebuke means “to fight with words,” as in a quarrel or a legal case. There are two ways to interpret the word here:

(1) It means to accuse. The children were told to accuse their mother of adultery. For example:

Accuse ! Accuse your mother! (Contemporary English Version)

(2) It means to plead. The children were told to plead with their mother to stop her adultery. For example:

Plead with your mother, plead (New Revised Standard Version)

It is recommended that you follow interpretation (1) along with most lexicons and commentaries. The Hebrew verb used in this verse is not used elsewhere in the Old Testament to describe an appeal that someone change his ways.

Some English versions use an expression that refers to an actual trial. For example:

take your mother to court (New Jerusalem Bible)

But this verse may also refer to an informal accusation or rebuke, so if possible, use a more general expression, as in the New International Version or Contemporary English Version.

Rebuke…rebuke: In Hebrew and in some English versions, the word is repeated to emphasize the seriousness of this command. Another way to give emphasis is to add a word that intensifies the meaning. For example:

Sternly accuse your mother

Use a natural way in your language to emphasize this command.

your mother: This phrase refers literally to Gomer, the mother of Hosea’s children. At the same time, Gomer represented the entire nation of Israel. Her children represented the individual Israelites whom the LORD commanded to rebuke the nation.

If possible, translate this phrase in a general way that allows both meanings to be understood. If the figurative meaning is not clear from the context, you may want to explain it in a footnote. For example:

In this verse, Hosea told his children to accuse their mother Gomer of committing adultery. This was a symbol of the LORD telling individual Israelites to accuse their mother, the nation of Israel, of committing spiritual adultery by worshiping idols.

2:2b–c

Notice the parallel parts that are similar in meaning:

2b for she is not My wife,

2c and I am not her husband.

for: This word introduces the reason that the children are told to rebuke their mother. They should rebuke her because she is no longer behaving like a wife.

not My wife…not her husband: Together these two statements emphasize that Israel had broken its covenant with the LORD, just as Gomer had broken her marriage covenant with Hosea. As a result, the LORD could no longer treat Israel as his people, and Hosea could no longer act as Gomer’s husband.

These statements probably indicate a broken relationship rather than divorce. This is because in the next verses the husband continues to urge his wife, through the children, to stop her adulterous behavior and to reconcile with him.

One way to avoid implying divorce is to make it clear that these statements refer to actions or attitudes, not to an actual legal status. For example:

2b She no longer acts like my wife. (God’s Word)

2c And I no longer act like I am her husband.

Be careful not to imply that the husband had been unfaithful to his wife and had broken their relationship.

2:2d–e

Notice the parallel parts that are similar in meaning:

2d Let her remove the adultery from her face

2e and the unfaithfulness from between her breasts.

the adultery…the unfaithfulness: The Hebrew word that the Berean Standard Bible translates as adultery is literally “her immoralities.” The word “immoralities” means sexual activity that is contrary to God’s law. It is the same word that was used in 1:2b.

The Hebrew word that the Berean Standard Bible translates as unfaithfulness is literally “her adulteries.” The word “adulteries” refers to sexual intercourse with someone other than her husband.

Both these plural terms describe the woman’s character. They indicate repeated or habitual behavior, as in the New Century Version and NET Bible quoted below.

from her face…from between her breasts: In Hebrew, it is common to refer to behavior by mentioning the parts of the body (face, breasts) that are associated with this behavior. These figurative expressions refer to the shameless attitude and behavior of a woman who is openly immoral and unfaithful to her husband.

Here are some other ways to translate these expressions:

to stop acting like a prostitute, to stop behaving like an unfaithful wife. (New Century Version)
-or-
put an end to her adulterous lifestyle, and turn away from her sexually immoral behavior (NET Bible)

2:2d

Let her remove: In Hebrew, this verb phrase is an indirect third-person wish or command that the woman stop committing adultery. Hosea is instructing his children to tell their mother to stop being unfaithful to him.

If it is not natural to use a third-person command in your language, here are some other ways to translate this command:

Tell her to stop… (God’s Word)
-or-
I want her to stop…
-or-
She must stop…

General Comment on 2:2d–e

These two statements emphasize one main point. If parallel statements imply two different points in your language, consider combining them into a single statement. For example:

She must stop her adultery and prostitution.

2:3a–b

Notice the parallel parts that are similar in meaning:

3a I will strip her naked

3b and expose her like the day of her birth.

Both lines refer to the punishment of taking off the clothes of the adulteress so that she will be naked in public.

These statements also illustrate what the LORD threatens to do to the nation of Israel. To “strip her naked” may indicate that the LORD will remove everything he has given to her since the time he rescued her from Egypt. The “day of her birth” may refer to the time in the wilderness before Israel entered the Promised Land. In some translations, it may be appropriate to explain this symbolic meaning in a footnote.

SIL Translator’s Notes on Hosea 4:6

4:6a

My people are destroyed for lack of knowledge: This verse part gives the reason for the words “I will destroy your mother” in 4:5b. It explains that the nation of Israel will be destroyed because of their lack of knowledge.

This is a passive clause. In some languages, you may need to use an active verb and supply the implied subject. For example:

I will destroy them because of their lack of knowledge.

are destroyed: In Hebrew, the form of this verb indicates that destruction will certainly occur. Some versions, such as the Berean Standard Bible, express this certainty by using present tense, as if the destruction has already begun. For example:

My people perish (New Jerusalem Bible)

Other versions use future tense. For example:

will be destroyed (New Century Version)

Use a natural way in your language to indicate that the nation of Israel will certainly be destroyed.

for lack of knowledge: The phrase lack of knowledge has a similar meaning to “no knowledge” in 4:1d (see the note there). It indicates that the people do not know God. They also refuse to obey him. They do not show by their actions that they acknowledge his authority.

for: This word introduces the cause of the people’s destruction. They are destroyed because of their lack of knowledge of God.

Here are some other ways to translate this relationship:

because they do not acknowledge me (Good News Translation)
-or-
by refusing to obey (Contemporary English Version)

General Comment on 4:6a

In some languages, it will be more natural to put the cause of destruction in the first part of the clause. For example:

Since my people do not know ⌊or obey ⌋ me, they will certainly be destroyed.

4:6b–c

Notice the parallel parts that are similar in meaning:

6b
Because you have rejected knowledge, I will also reject you as my priests;

6c
Since you have forgotten the law of your God, I will also forget your children.

In these lines, the LORD told the priests that he will no longer allow them or their descendants to serve as his priests.

4:6b

Because: This word introduces the reason that the LORD will reject the priests. He rejects them because they have rejected knowledge.

you have rejected knowledge, I will also reject: The repetition of the word reject emphasizes that the LORD’s response matches the priest’s offense. The Revised English Bible further highlights this equality by using the words “as” and “so.” As the priests rejected, so the LORD will reject.

As you have rejected knowledge,

so will I reject you as a priest to me.

rejected knowledge: The meaning of rejected knowledge here is similar to 4:1d and 4:6a. See how you translated the similar phrases in those verses.

I will also reject you as My priests: This statement means that the LORD will take away their status as his priests. He will not allow them to serve in that role.

Here are some other ways to translate this statement:

I shall reject you from my priesthood (New Jerusalem Bible)
-or-
I will refuse to let you be my priests (God’s Word)

you: Most scholars understand the word you here to be the priests who were first mentioned in 4:4b. Some versions make the pronoun referent explicit. For example:

You priests have refused to acknowledge me (Good News Translation)

In Hebrew, the pronoun you is singular. However, it probably refers to priests as a group, as in 4:4b. See the note there.

General Comment on 4:6b

In some languages, it is more natural to put the statement of rejection before the reason. For example:

I reject you from being my priests, because you have rejected knowledge of me.

4:6c

Since: The word that the Berean Standard Bible translates as Since introduces the reason that the LORD will ignore the children of the priests. He ignores them because the priests have ignored God’s law.

you have forgotten the law of your God, I will also forget: The repetition of the word forget emphasizes that the LORD’s response matches the priest’s offense. See how you translated the similar situation in 4:6b.

forgotten: Here the word forgotten means to deliberately reject the instruction of the LORD. It does not mean to forget accidentally or temporarily.

Here are some other ways to translate this word:

rejected (Good News Translation)
-or-
refuse to obey (NET Bible)
-or-
forsake (Revised English Bible)

the law of your God: In Hebrew, the word law means “teaching” or “instruction.” Although the word is singular it does not refer to only one law. It refers to the many instructions of the LORD.

Here are some other ways to translate this phrase:

the laws of your God (New Living Translation (2004))
-or-
my teaching (Good News Translation)
-or-
the teachings of your God (New Century Version)

I will also forget your children: The phrase forget your children probably means that the LORD will not allow the sons of the priests to become priests. Some versions make this idea explicit. For example:

I…will not acknowledge your sons as my priests (Good News Translation)
-or-
I will reject your descendants (NET Bible)

your children: In Hebrew, this phrase is literally “your sons.” In some Old Testament contexts, the word “sons” refers to both sons and daughters. Here most versions translate this word as children. However, if your language requires you to specify the gender of the child, you should use “sons.” In this context, “your sons” can only refer to male descendants, because only men could become priests.

General Comment on 4:6c

In some languages, it is more natural to put the result before the reason. For example:

I will ignore your children, because you have ignored the law of your God.

General Comment on 4:6b–c

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

You priests have refused to acknowledge me and have rejected my teaching, and so I reject you and will not acknowledge your sons as my priests. (Good News Translation)

SIL Translator’s Notes on Hosea 6:4

Section 6:4–7:16

The people persisted in their sins

In this section, the LORD again spoke to the people of Israel and Judah. In contrast to the people’s future repentance (6:1–3), he gave examples of their current disloyalty and corruption, including their reliance on other nations instead of him. They continued to commit sins, and they refused to seek him. He announced that he would judge them, and he illustrated his coming judgment in various ways.

In this section, the Hebrew text sometimes uses second person pronouns (“you”) and sometimes third person pronouns (“they” or “he”) to refer to the people of Israel. The Berean Standard Bible follows the Hebrew pronoun usage. It uses “they” in 6:5–10, “you” in 6:4 & 11, and “they” or “he” in 7:1–16. Throughout these verses the LORD is the speaker, and he either addresses the people directly or speaks about them.

English versions all use “you” in 6:11 and “they” in chapter 7, but they differ in the way they use the pronouns in 6:5–10. You should use the most natural and least confusing way in your language to handle the pronouns in 6:5–10. In 6:7–10, the Display will follow the Berean Standard Bible pronoun choice in the first meaning line and give another pronoun choice in the second meaning line. See the note on “you” in 2:16b–c, where the pronoun changes are similar.

Here are some other examples of section headings:

Transitory Faithfulness and Imminent Judgment (NET Bible)
-or-
Impenitence of Israel and Judah (New Revised Standard Version)

Paragraph 6:4–6

This paragraph contrasts with the previous one (6:1–3). That paragraph described a time when the people would truly repent. Here in 6:4–6, the LORD told the people of Israel and Judah how unreliable their love was. He expressed his despair over the way that the people truly behaved. He also told them what he desired from them.

In some languages, it may be helpful to make explicit the contrast between this paragraph and 6:1–3. For example:

But you, Ephraim, What am I to do with you?
-or-

Yet you people of Ephraim do not seek to know me. What can I do with you?

6:4a–b

Notice the parallel parts that are similar in meaning:

4a
What shall I do with you, O Ephraim ?

4b
What shall I do with you, O Judah ?

In many languages, it will be necessary to specify that the LORD is now the speaker. For example:

“O Israel and Judah, what should I do with you?” asks the Lord . (New Living Translation (1996))

What shall I do with you…What shall I do with you: These two clauses are rhetorical questions. Their function is to express the LORD’s frustration and hopelessness with the people of Israel and Judah. They are not requests for information.

Here are some ways to translate these rhetorical questions:

• As rhetorical questions. You may use slightly different questions if that is more natural in your language. For example:

4a How shall I deal with you, Ephraim? (Revised English Bible)

4b What should I do with you, Judah? (God’s Word)

• As statements. For example:

4a Ephraim, how frustrating you are!

4b Judah, I don’t know what I should do with you!

O Ephraim…O Judah: The name Ephraim is a figure of speech (synecdoche) that represents the people of the northern kingdom of Israel. Judah refers to the people of the southern kingdom of Judah. Some versions translate Ephraim as Israel here. For example:

The Lord says, “Israel, what should I do with you? Judah, what should I do with you? (New Century Version)

General Comment on 6:4a–b

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

People of Israel and Judah, what can I do with you? (Contemporary English Version)

6:4c–d

Notice the parallel parts that are similar in meaning:

4c For your loyalty is like a morning mist,

4d
like the early dew that vanishes.

There is an ellipsis (deliberate omission) of the first three words in 6:4d. In many languages, these words will need to be supplied from 6:4c. For example:

4d
⌊ your loyalty is⌋like the early dew that vanishes.

These lines explain the source of the LORD’s frustration with the people of Israel and Judah. They contain figures of speech (similes) in which he compared their love to morning mist and dew. The love that the people had for him and others was not dependable. It was similar to morning mist and dew because it quickly disappeared. It did not last long.

6:4c

For your loyalty: The word that the Berean Standard Bible translates here as loyalty refers to faithful love within a covenant relationship. Here it refers mainly to the people’s love and loyalty to the LORD, but it also includes their kindness to one another.

a morning mist: This phrase probably refers to low-lying clouds or fog that disappears by the time the morning is over.

Here are some other ways to translate this phrase:

a morning cloud (New Revised Standard Version)
-or-
like fog in the morning (God’s Word)

6:4d

the early dew that vanishes: In some languages, it may be redundant to make the word early explicit.

Here are some other ways to translate this phrase:

the dew that quickly disappears (New Jerusalem Bible)
-or-
disappears like dew in the sunlight (New Living Translation (2004))

General Comment on 6:4c–d

Some versions make explicit the point of comparison in both similes. For example:

For your love vanishes like the morning mist and disappears like dew in the sunlight. (New Living Translation (2004))

SIL Translator’s Notes on Hosea 8:9

8:9a–b

This verse has two similar figures of speech. The simile in 8:9a and the metaphor in 8:9b both describe Israel’s efforts to persuade Assyria to help them. Notice the parallel parts that are similar in meaning:

9a For they have gone up to Assyria like a wild donkey on its own.

9b
Ephraim has hired lovers.

8:9a

For they have gone up to Assyria like a wild donkey on its own: This simile compares the people of Israel to a wild donkey that has left the herd. The similarities are that the donkey stubbornly decided to do what it wanted and refused to follow the leader of the herd. It left the protection of the herd and went away by itself.

Similarly, the people of Israel decided not to obey the LORD or trust him to protect them. Instead, they stubbornly rejected their covenant with God, and their leaders went to the foreign nation of Assyria to request help.

Another way to translate this simile is to make explicit one or more points of similarity. For example:

Stubborn as wild donkeys, the people of Israel go their own way. They have gone off to seek help from Assyria (Good News Translation)
-or-
Because Israel is like a wild ass ⌊that refuses to follow its leader ⌋. The people have ⌊disobeyed the Lord ⌋ and decided to go by themselves to ask Assyria for help.

For: In Hebrew, this word probably introduces the reason or explanation for the result in 8:8b that Israel had become worthless.

Here are some ways to introduce this reason/explanation:

• Use a conjunction. For example:

For/Because they traveled to Assyria

• Use an explanatory phrase. For example:

The reason ⌊that this has happened to Israel ⌋ is that ⌊their leaders ⌋ went to Assyria

Use a natural way in your language to indicate that 8:9a is a reason or explanation for 8:8b.

they: In this context, they refers mainly to the leaders or official representatives of the nation of Israel. These leaders represented the people as a whole.

Here are some other ways to translate this pronoun:

• Refer to the nation or people of Israel. For example:

Israel (New Century Version)
-or-
the people of Israel (Good News Translation)

• Refer more specifically to the leaders. For example:

their leaders
-or-
the leaders/representatives of Israel

In Hebrew, there are two pronouns here. The Hebrew is literally “they, they have gone up…” The two pronouns emphasize that the leaders themselves had decided to go to Assyria.

have gone up to Assyria: To go to Assyria, people from Israel needed to first travel north to Damascus. They then went a long ways to the east following the Euphrates River. The words have gone up do not refer here to going uphill or to going straight north. It is suggested that you translate these words in a more general way, as in the preceding notes on the word “for.” The emphasis here is not on the exact direction of travel.

like a wild donkey: A wild donkey or “wild ass” is an untamed animal that is similar to a small horse. It normally lives in a herd in dry, wilderness areas.

In languages that do not have a term for “ass” or donkey, here are some ways to translate the term:

• Use the name of a similar animal in your culture. For example:

wild horse/buffalo

• Use a general term. For example:

untamed animal

on its own: In Hebrew, this phrase is literally “isolated/alone to itself.”

Here are some other ways to translate this phrase:

all by itself (New Century Version)
-or-
all alone (New Jerusalem Bible)

8:9b

Ephraim has hired lovers: The name Ephraim here is a figure of speech that refers to the nation of Israel. See how you translated this name in 7:8.

This statement is a metaphor that compares Ephraim to a prostitute. The word hired here refers to an unusual situation in which the prostitute “hires” or pays her lovers to have sex instead of the lovers paying the prostitute.

Here are some ways to translate this metaphor:

• Keep the metaphor (Berean Standard Bible).

• Change the metaphor to a simile. Add the nonfigurative meaning if necessary. For example:

Ephraim ⌊is like a prostitute who ⌋ pays men to have sex with her.
-or-
Israel has given money ⌊to other nations to protect her ⌋. She ⌊is like a prostitute who ⌋ hires lovers to sleep with her.

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

They…have paid other nations to protect them (Good News Translation)
-or-
You’ve…hired them as allies. (Contemporary English Version)

lovers: This word refers here to the nation of Assyria and probably also Egypt. See the notes on 7:11b–c.

SIL Translator’s Notes on Hosea 10:10

10:10a

I will chasten them when I please: There is a textual issue regarding the Hebrew phrase that the Berean Standard Bible translates as when I please :

(1) The Masoretic text has “according to my desire.” This phrase indicates that the LORD will discipline or punish them at a time and in a manner that he determines. For example:

Now whenever it fits my plan, I will attack you, too. (New Living Translation (2004))

(2) The LXX has “I have come.” This phrase indicates that the LORD has come or will come in order to punish them. For example:

I am coming to punish them (New Jerusalem Bible)

It is recommended that you follow option (1) along with the majority of versions. Here is another way to translate this verse part:

I will punish them when I’m ready. (God’s Word)

I will chasten them: This clause is literally, “and I will discipline them.” The Hebrew word “discipline” means to correct someone in order to educate them.

Here are some other ways to translate this clause:

I will discipline them (NET Bible)
-or-
I will chastise them (New American Standard Bible)

10:10b

nations will be gathered against them: This is a passive clause. It is implied that the LORD will cause nations to gather. In some languages, it may be more natural to use an active verb here. For example:

I will gather nations together to attack them (NET Bible)

nations: The Hebrew word often means “peoples” or nations. The word can also mean “armies” or “troops.” In this context of war, the word specifically refers to armies or troops that are gathered and ready to attack Israel.

Here the word is plural. The plural form may indicate that this word refers to the Assyrian army, which consists of fighting men from various nations. It may also indicate that the LORD will use people from ungodly nations to discipline his own people.

Most English versions translate the word as nations here. It is implied that the reference is to the gathered armies of the nations. In some languages, it may be more natural to translate this word as “armies” or “troops” or a similar word instead of a generic word such as nations or “people.” For example:

Armies will gather to attack them. (God’s Word)

to put them in bondage: There is a textual issue regarding this phrase:

(1) The Masoretic text has “to bind.” The word means “to tie, bind, harness or imprison.” For example:

to bind them in chains (NET Bible)

(2) The LXX has “to chastise.” The word is the same as “chasten” in 10:10a. For example:

they will be punished for their many sins. (Good News Translation)

It is recommended that you follow option (1). It makes sense, fits the context, and does not require any changes to the Hebrew text.

for their double transgression: In Hebrew, this phrase is more literally “for their two iniquities.”

Here are some other ways to translate this phrase:

for their two sins (NET Bible)
-or-
for their two crimes (New Jerusalem Bible)

for: This word introduces the reason that the people of Israel will be bound. It is because of their sin. Use a word in your language that introduces a reason.

their double transgression: It is possible to understand this phrase literally or figuratively. If a literal meaning was intended, it is possible that the people knew implicitly which two sins these were. If the intended meaning was figurative, this phrase may be an idiom that meant their sins were serious and/or numerous.

Here are two translation options for this phrase:

• Translate literally. For example:

their two sins (NET Bible)
-or-
their double sins (New Century Version)

• Translate figuratively. For example:

their many sins. (God’s Word)
-or-
your multiplied sins. (New Living Translation (2004))

SIL Translator’s Notes on Hosea 13:1

Section 13:1–16

The LORD’s anger against Israel

In this section, the LORD gives reasons for his anger against Israel. It was necessary to judge them because they continued to rebel against him.

Here are some other possible headings for this section:

Final Judgment on Israel (Good News Translation)
-or-
The Lord ’s Relentless Judgment on Israel (English Standard Version)
-or-
Ephraim’s Idolatry (New American Standard Bible)

Paragraph 13:1–3

In this paragraph, Hosea is the speaker. He refers to Ephraim as a tribe for the first time (1a–b). In the past, the other tribes of Israel regarded Ephraim highly, with respect and fear. With the contrast that begins with “But” in 13:1c, Hosea again uses “Ephraim” as another name for Israel. Ephraim turned away from the LORD to worship false gods. As a result of their sin, the LORD brought death to them as a nation.

13:1a–b

Notice the parallel parts that are similar in meaning:

1a When Ephraim spoke, there was trembling;

1b
he was exalted in Israel.

These lines talk about Israel’s past. There was a time when Ephraim had power and high status.

13:1a

When Ephraim spoke, there was trembling: This line is more literally “just as spoke Ephraim trembling.”

When: This time word introduces two events that occurred simultaneously. People trembled at the same time that Ephraim spoke.”

Ephraim: Here the name Ephraim probably refers literally to the tribe of Ephraim. Some versions make that meaning explicit. For example:

When the tribe of Ephraim spoke, people trembled. (God’s Word)

trembling: The Hebrew word for trembling occurs only here in the Old Testament. The meaning is probably trembling or “fear/horror.” Here the word trembling refers to the fearful response of the people to Ephraim.

Here are some other ways to translate this line:

People used to fear the tribe of Ephraim (New Century Version)
-or-
When the tribe of Ephraim spoke, the people shook with fear (New Living Translation (2004))

13:1b

he was exalted in Israel: In Hebrew, the word exalted means “lifted” or “raised high.” In this context, the word refers to the power and importance of the tribe of Ephraim in Israel in the past. There is a combined textual and interpretation issue about the Hebrew verb form of he was exalted :

(1) It is a passive form. he ⌊Ephraim ⌋ was exalted. The implied subject is the people of Israel. They regarded the tribe of Ephraim to be powerful and important. For example:

he was exalted in Israel (New Revised Standard Version)

(2) It is a reflexive form. Ephraim exalted himself. The subject is Ephraim. The tribe of Ephraim made itself powerful and important. For example:

he exalted himself in Israel (New American Standard Bible)

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

Here are some other ways to translate this line:

The people of Ephraim were important in Israel. (God’s Word)
-or-
he was a power in Israel (New Jerusalem Bible)

13:1c

But: This word introduces a contrast in which “he” (Ephraim) again refers to Israel as a nation. This is the way Hosea has used Ephraim everywhere else. See the note on Ephraim in 12:14a.

Ephraim did not thank the LORD or worship him in response. Instead the people sinned by worshiping Baal. Use a natural way in your language to introduce this negative contrast.

he incurred guilt through Baal:
Another way to say he incurred guilt is to say “he sinned.” For example:

But the people of Ephraim sinned by worshiping Baal (New Living Translation (2004))

and he died: The result of Ephraim’s Baal worship was that he died. In Hebrew, this is a past event. Some versions translate this as future “will die” or as a volitional “must die.” However, the Hebrew word form that is used here should not be translated as a future or volitional.

The word died does not mean that the people of Ephraim died physically, since the following verse says that they continued to sin. The following verses speak of Israel’s future destruction as a nation. The prophet views this destruction of Ephraim, including all of Israel, as already complete. So died probably refers to the strength and identity of Ephraim, along with Israel, as a nation.

Here are some other ways to translate this phrase:

and you were destroyed (Contemporary English Version)
-or-
and became as if dead ⌊as a nation ⌋

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Source: SIL Translator’s Notes on Hosea 2021

SIL Translator’s Notes on Hosea 12:4

SIL Translator’s Notes on Hosea 14:6

SIL Translator’s Notes on Hosea 2:2

SIL Translator’s Notes on Hosea 4:6

SIL Translator’s Notes on Hosea 6:4

SIL Translator’s Notes on Hosea 8:9

SIL Translator’s Notes on Hosea 10:10

SIL Translator’s Notes on Hosea 13:1

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