SIL Translator’s Notes on Hosea 2021 – Page 4

SIL Translator’s Notes on Hosea 2:11

2:11a

I will put an end to all her exultation: In Hebrew, the phrase all her exultation is literally “all her joy/rejoicing.” Some versions translate this phrase literally as “mirth,” “merrymaking,” or “gaiety.” In many languages, general terms like these may be wrongly interpreted as rejoicing in general. However, the parallel line (2:11b) specifies that this rejoicing refers to all the special festivals, feasts, and days that the LORD originally told the Israelites to celebrate in order to honor him.

Translate in a way that makes this connection clear. For example:

I will end all the ⌊religious ⌋ celebrations that she enjoys.
-or-
cause her to stop all the ⌊special events ⌋ ⌊that I previously told her ⌋ to celebrate.

2:11b

her feasts, New Moons, and Sabbaths: The first three terms refer to annual, monthly, and weekly celebrations. The last term summarizes the preceding terms.

her feasts: The nation of Israel celebrated three main festivals once each year; the feasts of Passover, Pentecost, and Tabernacles (see Exodus 23:14–19). They also celebrated a number of other less important festivals. The Hebrew word that is used here refers to all yearly festivals.

New Moons: In addition to yearly festivals, the people celebrated the feast of the New Moon at the beginning of each month (see 1 Samuel 20:5).

Here is another way to translate this term:

monthly new moon celebrations (NET Bible)

In some languages, it may be more natural to use a general term to translate the name of this festival and to combine the first two festivals into one phrase. For example:

her annual and monthly festivals (Good News Translation)

and Sabbaths: The “Sabbath” celebration was observed on Saturday, the seventh day of each week. This was the special day in the week when the people of Israel rested and worshiped God.

Here are some ways to translate Sabbaths :

weekly Sabbath festivities (NET Bible)
-or-
celebration each week of the day for resting

all her appointed feasts: In Hebrew, this phrase begins with a conjunction that some versions translate as “and.” For example:

and all her appointed feasts (English Standard Version)

However, this last term serves as a final summary rather than a separate item, so the Berean Standard Bible and some other versions leave it untranslated. For example:

—all her religious meetings (Good News Translation)
-or-
I will stop all of her special feasts. (New Century Version)

This phrase refers to all the festivals that Israel celebrated at set times, either yearly, monthly, or weekly. These festivals included feasts, but they included other activities also. Some versions make this clear by using a description other than feasts. For example:

all her festive seasons (Tanakh: The Holy Scriptures)
-or-
all her appointed festivals (New Living Translation (2004))

© 2021 by SIL International®
Made available under the terms of a Creative Commons Attribution-ShareAlike 4.0 License (CC BY-SA) creativecommons.org/licenses/by-sa/4.0.
All Scripture quotations in this publication, unless otherwise indicated, are from The Holy Bible, Berean Standard Bible.
BSB is produced in cooperation with Bible Hub, Discovery Bible, OpenBible.com, and the Berean Bible Translation Committee.

SIL Translator’s Notes on Hosea 4:15

Paragraph 4:15–19

This paragraph gives more details about the immorality, drunkenness, and idol worship of the people of Israel.

4:15a

Though you prostitute yourself, O Israel, may Judah avoid such guilt: In this verse part the LORD mentioned the sexual immorality and idolatry of the people of Israel as a basis for giving an indirect warning to the people of Judah. He warned them not to become guilty of the same sins.

These two clauses have a number of probable implications. It may be helpful to make some of the logical relationships explicit.

(a) The LORD knew that the people of Israel were prostituting themselves.

(b) He expected that the people of Judah would follow Israel’s example and become guilty of the same sins.

There is an implied contrast between what the LORD expected and his warning. In some languages, it may be more natural to express this contrast with a word such as “but.” For example:

You Israelites prostitute yourselves, but Judah must not become guilty of the same sin.

you prostitute yourself: The word that the Berean Standard Bible translates as prostitute is a different form of the same word that it translates as “be promiscuous” in 4:10b (see the note there). It probably refers here to both sexual immorality and unfaithfulness towards God.

O Israel: In this context, the direct form of address O Israel implies a rebuke. Use a form of address in your language that is natural to use in a rebuke.

may Judah avoid such guilt: In this context, this phrase is an indirect command or warning to the people of Judah. It expresses the LORD’s desire that they not become guilty of the same sin as the people of Israel. It may also imply a rebuke. It is likely that some people from Judah already worshiped at idol shrines in Israel.

This phrase is not a command to Israel that Israel must prevent Judah from becoming guilty. It is an indirect command to Judah.

Here are some other ways to express this meaning:

Though you, Israel, play the whore, there is no need for Judah to sin too. (New Jerusalem Bible)
-or-
Even though you people of Israel are unfaithful to me, may Judah not be guilty of the same thing. (Good News Translation)

4:15b

Notice the parallel parts that are similar in meaning:

Do not journey to Gilgal,

do not go up to Beth-aven,

Gilgal and Bethel (here called Beth-aven) were the names of two cities that were major centers of idolatry. The LORD told his people not to worship at these two places.

Do not journey to Gilgal, do not go up to Beth-aven: The LORD may have given this command to the people of Israel, the people of Judah, or both groups of people. Most English versions, including the Berean Standard Bible, are ambiguous. It is recommended that you follow the example of these versions and not specify who the command refers to.

Beth-aven: Bethel means “house of God.” The name Beth-aven means “house of wickedness.” The LORD used the name Beth-aven here to emphasize how evil Bethel had become. See also 5:8 and 10:5.

It is recommended that you use the name Beth-aven in your translation and not “Bethel.” Some other ways that versions spell this name are Beth Aven and Bethaven.

It is also recommended that you add a footnote to explain that the LORD substituted Beth-aven for “Bethel.” For example:

Bethel means “house of God.” Here the LORD called it Beth-aven, which means “house of wickedness.”

Do not journey…do not go up: The second of these parallel phrases is more specific than the first. It often refers to going uphill. Many verses speak of “going up” to Jerusalem, and Bethel was located at an even higher elevation. If your language uses a specific term for traveling uphill, you may want to use it here. However, in this context the uphill direction is not in focus. Both phrases refer to travel to a shrine for the purpose of worship.

Here are some other ways to translate this idea:

Do not come to Gilgal, Do not make pilgrimages to Beth-aven (Tanakh: The Holy Scriptures)
-or-

Don’t worship at Gilgal or Bethaven (Good News Translation)

4:15c

and do not swear on oath, ‘As surely as the LORD lives!’: As the Berean Standard Bible clarifies, in this context, to swear means to make an oath or a promise. The Israelites used the expression As surely as the LORD lives as part of the oath. It was a guarantee that they would do what they promised. In the past, the LORD allowed them to use his name in this way because of his covenant relationship with them (see Deuteronomy 6:13, 10:20).

However, the Israelites broke that covenant when they turned away from the LORD to worship idols instead. Since they did not honor him, the LORD told them to stop using his name to make an oath.

Here are some other ways to translate this sentence:

And quit making promises in my name—the name of the living Lord (Contemporary English Version)
-or-
Do not…take oaths there in the Lord ’s name. (New Living Translation (2004))

SIL Translator’s Notes on Hosea 7:2

7:2a–b

This verse continues the description of the deceitful people. Notice the parallel parts that are similar in meaning:

2a But they fail to consider in their hearts that I remember all their evil.

2b Now their deeds are all around them; they are always before My face.

The first clauses in 7:2a and 7:2b indicate that the people are unaware of the true results of their sins. The second clauses indicate that the LORD knows about all their sins and remembers them.

7:2a

But they fail to consider in their hearts that I remember all their evil: In Hebrew, 7:2a begins with a conjunction that connects the people’s wickedness in 7:1d–f and their failure to realize the true situation in 7:2a–b. The preceding context describes people who live deceitfully as if the LORD did not care. But the true situation in 7:2a–b is that God does indeed care.

Here are some ways to indicate this relationship:

• Use an explicit conjunction, as the Berean Standard Bible does. For example:

and the bandits raid outside. But they do not consider that I remember all their wickedness… (New Revised Standard Version)
-or-
marauders raid in the open; and they never pause to consider that I remember all their wicked deeds… (New Jerusalem Bible)

• Do not use an explicit conjunction. Allow the context to imply the relationship. For example:

and gangs rob people out in the streets. They do not realize that I remember all of their wicked deeds… (NET Bible)
-or-
and robbers are in the streets. It never enters their minds that I remember all their evil deeds… (New Century Version)

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

they fail to consider: This phrase means “they are unaware” or “they do not think about.”

that I remember: In this context, these words mean “I notice” or “I think about,” or “I don’t forget.” They indicate that the LORD knows about their evil deeds. They are not hidden from him.

Here are some other ways to translate these words:

I have seen (Contemporary English Version)
-or-
I am watching (New Living Translation (2004))

all their evil: This phrase refers to actions that are against God’s will, such as dishonest or immoral behavior.

Here are some other ways to translate this phrase:

all the evil things they’ve done (God’s Word)
-or-
all their wickedness (New Revised Standard Version)

7:2b

Now their deeds are all around them: This is a figure of speech (personification). It describes the people’s evil deeds as enemy soldiers who have surrounded and captured them. This figure of speech may imply two things:

(a) They have many sins.

(b) The people cannot free themselves from their sin and its consequences.

Here are some other ways to translate this clause:

• Keep the personification. For example:

their misdeeds encircle them (Revised English Bible)

• Make explicit the implied comparison to enemy soldiers. For example:

Their wicked deeds ⌊are like enemies who ⌋ have surrounded them.

Now: This conjunction may indicate a time reference or introduce a contrast. For example:

Their evil deeds have now surrounded them (NET Bible)
-or-
It never enters their heads that I will remember all this evil; but their sins surround them (Good News Translation)

In some languages, it may be more natural to allow the context to imply the relationship between this clause and the previous one and not have a conjunction here. For example:

Its people don’t realize I am watching them. Their sinful deeds are all around them (New Living Translation (2004))

Any of these options are acceptable. Use a natural way in your language to indicate one of these relationships.

they are before My face: This clause is parallel to the clause “I remember all their evil” in 7:2a. The meaning is related. God always sees every evil deed the people do, and he does not forget them.

Here are some other ways to translate this clause:

they are right in front of me (New Century Version)
-or-
I see them all (New Living Translation (2004))
-or-
their own deeds…stare me in the face (New Jerusalem Bible)

SIL Translator’s Notes on Hosea 9:4

9:4a–b

Notice the parallel parts that are similar in meaning:

4a
They will not pour out wine offerings to the LORD,

4b and their sacrifices will not please Him,

These lines indicate that in Assyria the people will no longer have the opportunity to offer acceptable sacrifices to the LORD.

9:4a

They will not pour out wine offerings to the LORD: In Hebrew, the phrase wine offerings is literally wine. The Berean Standard Bible has supplied the word offerings to clarify the meaning. Offerings of wine often accompanied a burnt offering or other animal sacrifice. See Exodus 29:40; Numbers 15:5.

Here are some other ways to translate this line:

The Israelites will not give offerings of wine to the Lord (New Century Version)
-or-
There you will make no offerings of wine to the Lord. (New Living Translation (2004))

9:4b

and their sacrifices will not please Him:
There is a textual issue concerning the word that the Berean Standard Bible translates as please :

(1) The Masoretic Text has “not will they be pleasing to him.” For example:

and their sacrifices shall not please him (English Standard Version)

(2) Some scholars have proposed that the original text was “not will they bring/give to him.” For example:

they will not give him sacrifices (New Century Version)

It is recommended that you follow option (1) along with most versions. It makes sense and fits the context. There is no evidence that the Masoretic Text is incorrect.

Here is another way to translate this line:

None of your sacrifices there will please him. (New Living Translation (2004))

9:4c

but will be to them like the bread of mourners: In Hebrew, this clause is literally “like bread of mourning(s) to them.” The subject of the Hebrew clause is left implicit. As a result, there are two main interpretations:

(1) The subject is sacrifices. 9:4a–b says that the people will not offer sacrifices to the LORD. This clause continues to describe those sacrifices. For example:

Such sacrifices shall be like mourners’ bread (New Revised Standard Version)

(2) The subject is bread or food. This refers to the bread/food that the exiles eat in Assyria. This clause introduces a new topic. For example:

Their bread shall be like mourners’ bread (Revised Standard Version)

It is recommended that you follow option (1) along with most versions. It makes good sense to understand this simile as a continuation of the topic of sacrifices. It begins to explain why the peoples’ sacrifices would not be pleasing to the LORD.

to them: This phrase refers back to the people who offer the sacrifices.

like the bread of mourners: This phrase is a simile that compares the peoples’ sacrifices to food that people ate at a funeral.

Here are some other ways to translate this phrase:

like food eaten at funerals (Good News Translation)
-or-
like food touched by a person in mourning (New Living Translation (2004))

9:4d

all who eat will be defiled: In Hebrew, this clause is more literally “all [those who] eat it will make themselves unclean.” There are two main interpretations of the pronoun “it”:

(1) “It” refers to the mourners’ bread. The mourners’ bread is the nearest preceding noun. For example:

Their sacrifices will be like the food that mourners eat. All who eat this food will be unclean. (God’s Word)

(English Standard Version, Good News Translation, God’s Word, New American Bible, New Century Version, New American Standard Bible, New Revised Standard Version, Revised English Bible)

(2) “It” refers to the sacrifices. The pronoun refers back to the subject of the clause. For example:

All who present such sacrifices will be defiled. (New Living Translation (2004))

(NET Bible, New International Version, New Jerusalem Bible, New Living Translation (2004))

It is recommended that you follow interpretation (1). Both the pronoun and the noun to which it refers are singular. With this interpretation, the line continues the description of the bread of mourners.

defiled: This word refers to spiritual uncleanness. Old Testament laws described activities and objects that were ritually unclean. Therefore they were not acceptable for worship of the LORD. See Deut 26:14; Num 19:11–13, 22.

General Comment on 9:4c–d

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

they will be 4d unclean 4c like food offered to the dead (Contemporary English Version)

9:4e

For their bread will be for themselves: In Hebrew, this clause begins with the word ki. In this context, one possible function of this word is to indicate the reason for the preceding statement The reason that this food is considered to be unclean is that it is only for themselves. For example:

for their food will be for themselves alone (New Jerusalem Bible)

However, in many languages, this clause does not give a logical reason for the preceding statement. Many versions leave the relationship between the clauses implied. For example:

It will be used only to satisfy their hunger (Good News Translation)
-or-
Your food will only be used to satisfy your hunger (Contemporary English Version)

An advantage of leaving the connection implied is that it allows the reader to supply the connection that makes the most sense in a particular language.

their bread: The phrase their bread refers to the food in the sacrifices that are like mourner’s bread. The LORD regards this food to be unclean and those that eat it to be unclean. It will be food for those that eat it, but it is not fit to use for worship.

Here are some other ways to translate this line:

this food will be for themselves alone
-or-
this food will serve only to satisfy their appetite

9:4f

it will not enter the house of the LORD: This clause means that the LORD does not want this food to be offered to him in the temple.

it will not enter: In Hebrew, this phrase is literally “it will not go.” This phrase is probably a prohibition. The LORD will not allow unclean bread in his house. It is not just a statement that it will not happen. Some versions make it explicit that this is a prohibition. For example:

they cannot sacrifice it in the Temple. (New Century Version)
-or-
it must not be offered in the house of the Lord (Revised English Bible)

house of the LORD: This refers to the temple in Jerusalem. It was the only worship center where the LORD allowed sacrifices to be offered.

SIL Translator’s Notes on Hosea 11:4

11:4

This verse gives another example of the LORD’s love and care for the people of Israel. Here the example is a farmer or a herdsman who cares for his animals.

11:4a–b

Notice the parallel parts that are similar in meaning:

4a I led them with cords of kindness,

4b
with ropes of love;

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:

4b
⌊ I led them⌋with ropes of love.

Each line is a metaphor that compares the way that the LORD led Israel to the way that a caring herdsman leads his animals.

I led them: The Hebrew word for led can mean to pull an animal with a rope. It can also have the figurative meaning “to lead a person.” In this context, the word may refer to the time when the LORD led his people out of Egypt.

with cords of kindness, with ropes of love: These phrases describe how the LORD led his people. He did so with kindness and love.

The Hebrew words for cords and ropes have the same meaning. Both words mean “rope/cord.”

In Hebrew, the first phrase is literally “with ropes of human.” The meaning may be that these ropes are intended to guide humans in contrast to ropes for animals. The phrase indicates kindness or gentleness instead of harshness.

The parallel phrase ropes of love has a similar meaning. It implies that the LORD showed love toward his people when he led them. He was like a gentle herdsman who cared for his animals with compassion.

11:4c

I lifted the yoke from their necks: This clause is more literally “and I was to them like [those who] lift a yoke on their jaws.” There are two main ways to interpret the Hebrew phrase “lift a yoke on their jaws:”

(1) The phrase means to remove the yoke along with the harness. For example:

and I became to them as one who lifts the yoke from their jaws (New American Standard Bible)

(2) The phrase means to lighten the weight on the yoke and loosen the harness. For example:

and I became to them as one who eases the yoke on their jaws (English Standard Version)

It is recommended that you follow interpretation (1) along with most versions. However, some scholars think that interpretation (2) better fits the common usage of some of the Hebrew words in this phrase. So it is recommended that you add a footnote with the other interpretation. For example:

Another interpretation of this phrase in Hebrew is: I became to them as one who lightens the weight of the yoke on their jaws.

Here is another way to translate this verse part:

I removed the yokes from their necks (God’s Word)

The phrase lifted the yoke from their neck may refer figuratively to freeing the people of Israel from slavery. In this metaphor, their hardship was compared to the yoke that was attached by a harness so that the animal could pull a plow or cart.

yoke: There is a textual issue concerning the word yoke in this clause:

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

and I became to them as one who lifts the yoke from their jaws (New American Standard Bible)

(2) Some scholars think that the original text had “infant.” For example:

I was to them like those who lift infants to their cheeks. (New Revised Standard Version)

It is recommended that you follow option (1) along with a majority of versions and commentaries.

A yoke is an arched frame normally placed on the shoulders of a work animal at the base of its neck. Generally the yoke is fastened to two animals and is attached to a cart or plow that they pull together.

their necks: In Hebrew, this phrase is literally “their jaws.” This probably indicates that here the word “yoke” refers both to the yoke and also to the halter or bridle around the animal’s jaws, that was used to direct the animal. See the 2nd ML in the Display for 11:4c for a way to make this explicit in your translation.

and bent down to feed them: The Hebrew phrase here is literally “and I bent down to him I fed.” There are three main interpretations of the Hebrew word that the Berean Standard Bible translates as bent down :

(1) The Hebrew word means “I bent down.” For example:

I bent down to them and fed them. (English Standard Version)

(2) The Hebrew word means “gently.” For example:

and gently fed them (NET Bible)

(3) The Hebrew word means “I offer.” For example:

and I laid meat unto them (King James Version)

It is recommended that you follow interpretation (1) along with most versions. It follows a common meaning of the Hebrew word. Some scholars also support interpretation (2). In both interpretations, the LORD feeds them in a loving way.

feed them: The Hebrew text has “I fed.” English versions supply the object them or “him,” which is required to make the translation sound more natural in English. You may also need to supply an object here if it will sound more natural in your language.

General Comment on 11:4

The Hebrew text uses both plural and singular pronouns to refer to those whom the LORD cared for. In many languages, it is not natural to alternate pronouns in this way. Many versions translate all the pronouns in 11:4 as plural or else all the pronouns as singular. You should translate the pronouns in a natural way in your language. The Display uses plural pronouns, as in the Berean Standard Bible. An example of using singular pronouns is the New Living Translation (2004):

I led Israel along with my ropes of kindness and love. I lifted the yoke from his neck, and I myself stooped to feed him. (New Living Translation (2004))

SIL Translator’s Notes on Hosea 13:10

13:10a

Where is your king now to save you in all your cities: In Hebrew, this clause is literally “where [is] your king then that he may save you in all your cities?” This is a rhetorical question. The implied answer is “Nowhere.” It implies that their king cannot save them. It does not necessarily mean they have no king.

There are textual issues concerning this clause. There is also an interpretation issue. First, the notes will discuss the textual issues:

There is a textual/interpretation issue concerning the word Where :

(1) The LXX and the Peshitta have Where. For example:

Where then is your king, that he may save you in all your cities? (NET Bible)

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

I will be thy king: where is any other that may save thee in all thy cities? (King James Version)

It is recommended that you follow interpretation (1), along with most versions and commentaries. It also has the support of the BHS editors.

king: The Hebrew word refers to the highest ruler. See Hosea 3:4a.

now: The Hebrew word has various meanings depending on context. Here it strengthens the word “where.” Some versions translate it as “then.” Some versions leave it implied.

to save you: In Hebrew, this phrase is more literally “so that he may save you.” It expresses a wish or intention to save them.

in all your cities: There is a textual issue concerning the phrase in all your cities :

(1) The Masoretic Text has in all your cities. This phrase describes the populated locations in Israel where an enemy attack is most likely to occur.For example:

Where now is your king, to save you in all your cities? (English Standard Version)

(2) Some scholars think that the original text has “to defend you.” For example:

Where are all your princes, to defend you… (Revised Standard Version)

It is recommended that you follow option (1). It requires no changes to the Hebrew text.

There is another interpretation issue concerning the phrase in all your cities :

(1) The phrase in all your cities describes where the king should save people. For example:

Where now is your king, that he may save you in all your cities (New American Standard Bible)

(2) The phrase in all your cities describes where the rulers are located. For example:

Where now is your king, that he may save you? Where in all your cities are your rulers (New Revised Standard Version)

It is recommended that you follow interpretation (1). It best follows the syntax of the Masoretic Text.

13:10b

and the rulers: In Hebrew, this clause is literally “and your rulers.” There is an ellipsis of the question word “where” in the Hebrew clause. The question is implied from the first clause. Most versions make the word “where” explicit. For example:

Where are all your rulers— (English Standard Version)

This clause is a rhetorical question. The implied answer is “Nowhere.” It implies that their rulers, whom they requested along with the king, are also unable to save them.

rulers: In Hebrew, this word can mean “judges” or rulers. Here the role of governing is probably in view, not the role of a judge.

13:10c

to whom you said, “Give me a king and princes”?: In Hebrew, this clause is literally “whom you said give to me a king and leaders.”

The direct quote may refer back to the incident in 1 Samuel 8:5, 19, when the people of Israel requested a king. This information should not affect your translation. However, you could add a cross-reference if desired.

In some languages, it may be more natural to use an indirect quote here. For example:

Where are all your rulers, those you wanted when you asked for a king and rulers?

king and princes: In Hebrew, the word princes refers here to any leader, chief, or official who serves in the government of the king. Here the word princes is parallel to “rulers” in 13:10b.

General Comment on 13:10a–c

In some languages, it may be more natural to combine the verse parts. For example:

You asked for a king and for leaders, but how can they save the nation? (Good News Translation)

It some languages, it may be preferable to split the sentence parts into separate lines. For example:

What good is your king? Can he save you in any of your towns? What good are your leaders? You said, ‘Give us a king and leaders.’ (New Century Version)

SIL Translator’s Notes on Hosea 1:1

Section 1:1

Preface/Introduction

This opening verse introduces the whole book. It tells us that this book was a message from the LORD to his people through the prophet Hosea. It also tells when Hosea received this message from the LORD.

In Hebrew, this first verse serves as a title for the whole book. Most English versions have a separate book title, such as “Hosea,” followed directly by 1:1. There are two ways to show the relationship of 1:1 to the rest of the book:

• Place a section heading before 1:1. Here are some other examples of section headings:

The beginning of the book
-or-
The LORD gave a message to Hosea

• Do not place any heading before 1:1. Instead, place the first heading before 1:2. See the examples in the note on Section 1:2–9.

Paragraph 1:1

1:1a

This is the word of the LORD that came to Hosea son of Beeri: The expression the word of the LORD refers here to the message that the LORD gave to the prophet Hosea. It is implied that Hosea would make this message known by his words or actions to the people.

Here are some other ways to translate this line:

This is the message which the Lord gave Hosea son of Beeri…. (Good News Translation)
-or-
This book contains the words/message that God made known to Hosea the son of Beeri

LORD: The word LORD represents the Hebrew word “Yahweh,” the personal name of God. In Hebrew, this is a proper name, not a title or general noun. See the discussion of Yahweh, the LORD in the Introduction.

to Hosea son of Beeri: See the discussion of The author in the Introduction.

The writer introduced himself in the third person, as if he were speaking about someone else. The writers of the New Testament letters did this also. Most English versions keep the third person forms. However, if this would be confusing for your readers, you could reword it using “I…me.” For example:

I am Hosea son of Beeri. This is the message that God gave to me during…

If you use “I” or “me” in this verse, you will need to make the same change in some of the verses that follow. For example, in 1:3, the Contemporary English Version has:

So I married Gomer (Contemporary English Version)

son of Beeri: In languages that do not use specific terms for son or “daughter,” you may use a general term. For example:

child of Beeri

1:1b

in the days of Uzziah, Jotham, Ahaz, and Hezekiah, kings of Judah: This is a list of the kings of the southern kingdom of Judah who ruled one after the other. Hosea prophesied sometime within this same time period. Verse 1:2a–b does not imply that Hosea’s ministry began during the same year as the reign of King Uzziah or that it ended during the same year as the reign of King Hezekiah. See the discussion of The historical background in the Introduction.

kings: The word “king” is a title that refers to the highest official of a country. In languages where a word for “king” is not known, you may use a title with a similar meaning. For example:

chief officials
-or-
rulers

1:1c

and of Jeroboam son of Jehoash, king of Israel: This statement refers to the reign of Jeroboam II. He ruled as king over Israel in the north during the same time period as the kings of Judah in the south that are listed above. Hosea prophesied sometime within this same time period. See the discussion of The historical background in the Introduction.

General Comment on 1:1a–c

In some languages, it may be more natural to reorder the parts of this verse. The Contemporary English Version has reordered some of the verse parts using the first person pronouns “I” and “me.”

1a I am Hosea son of Beeri. 1b When Uzziah, Jotham, Ahaz, and Hezekiah were the kings of Judah, 1c and when Jeroboam son of Jehoash was king of Israel, 1a the Lord spoke this message to me.

For a way to reorder the parts of this verse using third person forms, see 1:1a–c (combined/reordered) in the Display. Use an order that is natural in your language.

Division 1:2–3:5

Hosea’s marriage and family symbolized Israel’s unfaithfulness to God

In chapters 1–3, Hosea’s relationship with Gomer illustrates the LORD’s relationship to his people, the Israelites. Hosea married Gomer, but she was not faithful to him. Instead, she left him and lived with other men. In a similar way, the LORD had made an agreement with the people of Israel that he would be their God and they should worship only him. But they were not faithful to obey that agreement. Instead, they turned away from him and worshiped false gods. The LORD punished Israel because of their unfaithfulness, but eventually he was merciful and restored their relationship. In a similar way, Hosea was merciful to Gomer and restored their relationship.

SIL Translator’s Notes on Hosea 2:22

2:22a

And the earth will respond to the grain, to the new wine and oil: This figurative statement implies that the earth will respond to a request from its produce (grain, wine, and oil) that it provide the moisture or fertile soil that the plants need.

Here are some other ways to translate this figurative statement:

• Make some of the implied information explicit. For example:

Then the earth will answer ⌊the thirsty cries of ⌋ the grain, the grapes, and the olive trees ⌊for moisture ⌋. (New Living Translation (1996))

• If the figure of the earth answering a request from its crops is not meaningful in your language, translate the meaning directly. For example:

and the earth will produce grain and grapes and olives. (Good News Translation)

The first option forms a better parallel with 2:21b. For the terms grain, new wine, and oil, see the notes in 2:8b.

the new wine: Here the term new wine is probably a figure of speech that represents the grapevines or grapes that were the source of the wine. For example:

grapevines (New Living Translation (2004))
-or-
grapes (Good News Translation)

Translate this term in a way that makes good sense in this context.

2:22b

and they will respond to Jezreel: This figurative statement implies that the crops mentioned in 2:22a will respond to the request from Jezreel for a plentiful harvest. Here the name Jezreel represents the nation or people of Israel.

Here are some other ways to translate this figurative statement:

• Make some of the implied information explicit. For example:

They will answer ⌊the request of my people, ⌋ Jezreel, ⌊for a plentiful harvest ⌋.

• If the figure of crops answering a nation is not meaningful in your language, translate the meaning directly. For example:

These ⌊crops ⌋ will supply ⌊the desire of my people, ⌋ Jezreel, ⌊for a good harvest ⌋.

Jezreel: Hosea’s audience understood three things from the term Jezreel :

(a) The Hebrew word sounds like the word for “Israel” and refers to it.

(b) The Hebrew word in the context of the following verse means “God plants.”

(c) This is the name of Hosea’s first son. His name referred to the bloodshed of Jehu in the Jezreel Valley. Here the positive use of the word Jezreel changes the negative use of the same word in 1:4–5.

You may want to include this information in a footnote. Following is an example based on the NET Bible footnote:

The Hebrew word “Jezreel” implies three things here: (1) The name “Jezreel” sounds similar to the name “Israel.” So to respond to Jezreel means to respond to Israel. (2) The name “Jezreel” here means “God plants.” (3) This good meaning of “Jezreel” changes the bad meaning of “Jezreel” in 1:4–5 (bloodshed of Jehu in the Jezreel Valley).

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Source: SIL Translator’s Notes on Hosea 2021

SIL Translator’s Notes on Hosea 2:11

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SIL Translator’s Notes on Hosea 9:4

SIL Translator’s Notes on Hosea 11:4

SIL Translator’s Notes on Hosea 13:10

SIL Translator’s Notes on Hosea 1:1

SIL Translator’s Notes on Hosea 2:22

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