SIL Translator’s Notes on Hosea 2021 – Page 3

SIL Translator’s Notes on Hosea 8:10

8:10a–c

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

10a Though they hire allies among the nations,

10b I will now round them up,

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

8:10a–b

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

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

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

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

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

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

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

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

8:10a

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

Here are some ways to translate this clause:

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

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

they did this

8:10b

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

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

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

General Comment on 8:9b–10b

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

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

8:10c

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

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

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

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

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

the king and princes (English Standard Version)

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

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

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

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

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

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

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

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

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

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

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

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

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

the great king (New Living Translation (2004))

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

kings and rulers (Contemporary English Version)

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

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

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

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

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

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

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

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

© 2021 by SIL International®
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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 10:11

Paragraph 10:11

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

10:11a

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

Here are some ways to translate this figure of speech:

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

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

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

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

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

Here are the two main interpretations:

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

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

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

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

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

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

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

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

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

10:11b

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

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

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

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

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

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

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

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

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

(1) The word indicates contrast. For example:

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

(2) The word indicates result. For example:

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

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

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

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

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

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

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

• The Contemporary English Version has “powerful.”

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

10:11c–e

Notice the parallel parts that are similar in meaning:

11c
I will harness Ephraim,

11d
Judah will plow,

11e and Jacob will break the hard ground.

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

Here are some ways to translate this figure of speech:

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

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

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

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

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

10:11c

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

Here are some other ways to translate this line:

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

10:11d

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

10:11e

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

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

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

SIL Translator’s Notes on Hosea 13:2

13:2a–d

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

2a Now they sin more and more

2b and make for themselves cast images,

2c
idols skillfully made from their silver,

2d
all of them the work of craftsmen.

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

13:2a

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

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

Here are some other ways to translate this clause:

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

13:2b

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

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

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

13:2c

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

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

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

13:2d

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

13:2e

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

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

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

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

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

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

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

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

Here are some other ways to translate this phrase:

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

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

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

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

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

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

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

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

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

Men bestow kisses to calves! (New Jerusalem Bible)

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

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

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

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

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

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

SIL Translator’s Notes on Hosea 13:13

13:13a

Labor pains come upon him: This line is a figure of speech that describes the pain that Israel experiences. The pain is like the pain a mother feels when she gives birth to a child.

There are two main interpretations of the time reference in this clause.

(1) Present. It refers to Israel at the time of Hosea. For example:

Pangs of childbirth assail him (Tanakh: The Holy Scriptures)

(2) Future. It refers to Israel at a time yet to come. For example:

The labor pains of a woman will overtake him (NET Bible)
#
It is recommended that you follow interpretation (1) along with a majority of versions. The verse makes good sense as a description of Israel at that time.

There are at least two possible aspects of this pain:

(a) It is severe. The nation of Israel suffers terribly as a result of sin.

(b) It signals a time for birth. The nation of Israel has the opportunity to be reborn, by repenting and returning to the LORD.

Both aspects may be intended here. Some versions make the second aspect explicit. For example:

They have the opportunity to live again (God’s Word)

13:13b

but: In Hebrew, there is no explicit contrast. However, many versions regard 13b to contrast with 13a. They supply a word such as but to indicate that contrast. Some versions do not indicate it. Indicate the connection of 13b to 13a in a natural way in your language.

he is an unwise son: This is a new figure of speech that compares Israel to an unwise child. Wisdom in the Old Testament means to live according to the LORD’s standards of right and wrong. In this figure of speech, Israel, like the infant, is described as being capable of such wisdom, but he does not use it.

13:13c

When the time arrives, he fails to present himself at the opening of the womb: This clause gives the reason for the previous line. The child has no wisdom, because he chooses not to be born.

The Hebrew clause begins with a word that introduces this clause as a reason. Some versions use a word such as “for” to indicate it. For example:

…for at the right time he does not present himself at the opening of the womb. (English Standard Version)

Many other versions, such as the Berean Standard Bible above, allow the context to indicate that this is a reason. Indicate that this is a reason in a natural way in your language.

Some versions make it explicit that the child chooses not to be born. For example:

like a child about to be born, who refuses to come out of the womb. (Good News Translation)
-or-
they are like a child who resists being born. (New Living Translation (2004))

When the time arrives: In Hebrew, this phrase is a single word meaning time. The context indicates that here time refers to the time to be born.

Here are some other ways to translate this phrase:

at the right time (English Standard Version)
-or-
his time is due (New Jerusalem Bible)
-or-
like a child about to be born (Good News Translation)

he fails to present himself at the opening of the womb: The phrase he fails to present himself refers to the infant failing to move into the birth position.

The phrase at the opening of the womb is more literally “at the breaking forth of children.” It refers to the part of a woman’s body through which an infant is born.

Here are some other ways to translate this clause:

he does not leave the womb (New Jerusalem Bible)
-or-
but won’t come out of its mother’s womb (God’s Word)

SIL Translator’s Notes on Hosea 2:14

Section 2:14–23

The LORD promised to renew his covenant with them

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

Here are some other examples of section headings:

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

Paragraph 2:14–15

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

2:14a

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

2:14b

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

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

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

Here are some other ways to translate this clause:

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

General Comment on 2:14a–b

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

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

SIL Translator’s Notes on Hosea 4:18

4:18a–19b

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

4:18a

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

Here are some other ways to translate these clauses:

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

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

Here are some ways to express this emphasis:

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

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

4:18b

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

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

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

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

preferring disgrace to honor (Good News Translation)

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

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

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

disgrace: This phrase refers to immoral behavior.

SIL Translator’s Notes on Hosea 7:5

Paragraph 7:5–7

7:5a

The princes are inflamed with wine:
In Hebrew, this clause is literally “⌊the ⌋ princes became sick ⌊with ⌋ heat from wine.” This clause describes the effects of drinking a lot of wine.

The words “became sick” may imply that the princes were so drunk that they vomited (see the description in Isaiah 28:7–8). The word “heat” may also imply that their faces were flushed. However, it is more likely that these two descriptions are simply figurative ways to indicate that the princes were very drunk. English versions that use words such as inflamed or “heat” may do so to fit the simile of a hot oven in 7:4 and 7:6.

Here are some other ways to translate this clause:

• Use a natural way in your language to describe the effect of drunkenness. For example:

The rulers became crazy with wine (New Century Version)
-or-
The leaders were overcome with wine.

• Translate the idea of drunkenness directly. Leave the effects of drunkenness implied. For example:

the princes get drunk. (New Living Translation (2004))

on the day of our king: This refers to a celebration of some kind. The celebration may have been the king’s coronation day, his birthday, or some other special day to honor him. Many versions do not specify the kind of celebration it was.

Here are some other ways to translate this phrase:

On the day of the king’s celebration (God’s Word)
-or-
At the holiday for our king (New Jerusalem Bible)

7:5b

so he joins hands with those who mock him: This clause probably means that the king participated with his officials and other wicked people in showing scorn and mockery for God or for other people. The historical context is not known, so it is not possible to determine who the mockers were or what they were saying or doing to show their scorn.

Here are some other ways to translate this clause:

the king joins mockers. (God’s Word)
-or-
the king joined in with others who were showing their scorn

those who mock him: The Hebrew word that the Berean Standard Bible translates as those who mock him refers to people who are arrogant as well as scornful. But the focus of this word is on the disdainful way that mockers treat others rather than their feelings of pride. In the context of 7:1–4, they are people who reject God and refuse to follow his wise commands.

Here are some other ways to translate this word:

scoffers (New American Standard Bible)
-or-
arrogant people who show their scorn/contempt for others

SIL Translator’s Notes on Hosea 9:7

Paragraph 9:7–9

In this paragraph, Hosea warns the people that God’s judgment is certain because of their many sins. This judgment will involve the total destruction of their cities (See Paragraph 8:11–14). Because of this devastation, few if any people will be able to live in the land. Those who escape death will face future punishment as slaves/exiles in Assyria (See the notes on 8:10b and 8:10c).

9:7a–b

Notice the parallel parts that are similar in meaning:

7a
The days of punishment have come;

7b
the days of retribution have arrived —

These lines are a warning. The underlined parts refer to the time when the LORD will begin to punish the people to pay for their sins. The parts in bold print indicate that this will happen very soon. See the first note on 9:6a.

The days of punishment…days of retribution: These parallel phrases both describe the same time and the same event(s). They refer to the suffering that the people of Israel will experience in exile. The first phrase indicates that this suffering is a punishment. The second phrase indicates that the LORD will require them to suffer as payment for the wrongs they have done.

days…days: In Hebrew and in many English versions, these words are identical. They refer here to an indefinite period of time.

Here are some acceptable ways to translate these parallel terms:

• Use the same term in both lines. For example:

The days…the days (New Jerusalem Bible)
-or-
The time…the time (Good News Translation)

• Use different terms in each line. For example:

The time…the day (New Living Translation (2004))

Here are some other ways to translate the parallel lines:

7a The time for them to be punished will come. 7b The time for them to pay for their sins will come. (God’s Word)
-or-

7a The time of punishment is about to arrive! 7b The time of retribution is imminent! (adapted from NET Bible)

General Comment on 9:7a–b

In some languages, it may be more natural to combine and/or reorder these two parallel lines. See 9:7a–b (combined/reordered) in the Display for an example.

9:7c

let Israel know it: There is a textual issue here:

(1) The Masoretic Text has let Israel know. For example:

Let Israel know this! (New American Standard Bible)

(2) The LXX has “Israel cries out.” For example:

Israel cries (New Revised Standard Version)

It is recommended that you follow option (1) along with most versions and scholars. With this option, the clause let Israel know it functions as a conclusion to the preceding lines (9:7a–b).

There are two main ways to interpret this conclusion:

(1) Hosea informs the people of Israel that they will know when the time of punishment begins. For example:

The time for them to be punished will come…When this happens, Israel will know it. (God’s Word)

(2) Hosea urges/admonishes the people of Israel that they need to know when the time of punishment will begin. For example:

…The time of retribution is imminent! Let Israel know ! (NET Bible)

It is recommended that you follow interpretation (1) along with a majority of versions and scholars. However, interpretation (2) is also well supported. If you decide to follow interpretation (2), it is recommended that you give the other interpretation in a footnote. Here is a suggested footnote:

Another way to interpret this part of the verse is: “Israel will know it” or “Israel knows this!”

9:7d–e

Notice the parallel parts that are similar in meaning:

7d
The prophet is called a fool,

7e and the inspired man insane.

The prophet is called a fool, and the inspired man insane: In Hebrew, these clauses are more literally “the prophet a fool the person of the spirit mad.” In many languages, one or more verbs must be supplied to make the meaning clear. For example, the Berean Standard Bible supplies the verb phrase is called. In addition, some versions make the speaker explicit. For example:

You think the prophet is a fool, and you say the spiritual person is crazy (New Century Version)
-or-
“The prophets are crazy!” the people shout. “The inspired men are mad!” So they taunt (New Living Translation (2004) 96)

Most commentaries think that the words in 7d–e were spoken by Hosea’s hearers. These words indicate that they did not believe Hosea’s warning that the LORD would soon begin to punish them. Their response to Hosea was to discredit him (and perhaps all true prophets) by comparing him to a crazy person.

fool…insane: The Hebrew word that the Berean Standard Bible translates as fool means “stupid.” It describes someone whose words are not worth listening to. The Hebrew word that the Berean Standard Bible translates as insane is literally “mad/crazy.” Here the people probably used the word to mock Hosea because of what he said.

The prophet…the inspired man: In these parallel phrases, the second phrase further describes a prophet in terms of the source of the prophet’s message.

the inspired man: In Hebrew, this phrase is literally “the man of the spirit.” This phrase occurs only here in the Old Testament. It indicates that the person’s words are inspired by the spirit of the LORD.

Here are some other ways to translate this phrase:

the man whose words come from the LORD
-or-
a person whom the spirit of the LORD causes to speak

9:7f–g

Notice the parallel parts that are similar in meaning:

7f because of the greatness of your iniquity

7g and hostility.

because of the greatness of your iniquity and hostility: In Hebrew, the words are literally “on the multitude of your iniquity and great animosity.” There are two main interpretations of the function of the Hebrew preposition “on” that the Berean Standard Bible translates here as because :

(1) The preposition introduces reasons why the people call the prophet a fool and a madman. They call him that because they are filled with sin and hatred. For example:

The prophet is a fool; the man of the spirit is mad, because of your great iniquity and great hatred. (English Standard Version)

(2) The preposition introduces the reason for their great hostility. They have great hostility because they have many sins. For example:

Because of your great iniquity, your hostility is great. (New Revised Standard Version)

(Good News Translation, New Jerusalem Bible, New Revised Standard Version)

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

your…hostility: In Hebrew, this word probably means “to have animosity” or “to hold a grudge.” It refers here to the hostility that the people of Israel have against Hosea, or perhaps against both Hosea and Yahweh.

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Source: SIL Translator’s Notes on Hosea 2021

SIL Translator’s Notes on Hosea 8:10

SIL Translator’s Notes on Hosea 10:11

SIL Translator’s Notes on Hosea 13:2

SIL Translator’s Notes on Hosea 13:13

SIL Translator’s Notes on Hosea 2:14

SIL Translator’s Notes on Hosea 4:18

SIL Translator’s Notes on Hosea 7:5

SIL Translator’s Notes on Hosea 9:7

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American Bible Society