The Hebrew, Greek and Latin that is translated as “idol(s)” in English is translated in Central Subanen as ledawan or “images” (source: Robert Brichoux in OPTAT 1988/2, p. 80ff. ) and in Cherokee “imaginary gods” (source: Bender / Belt 2025, p. 16).
In German, typically the term Götze is used. Originally this was used as a term of endearment for Gott (“God” — see here ), later for “icon” and “image, likeness.” Luther started to use it in the 16th century in the meaning of “false god, idol.” Other terms that are used in German include Götzenbild(er) (“image[s] of idols”) or Bildnis (“image” — Protestant) / Kultbild (“cultish image” — Catholic) (used for instance in Exodus 20:4 and Deuteronomy 5:8). The latest revision of the Catholic Einheitsübersetzung (publ. 2016) also uses the neologism Nichtse (“nothings”) in 1 Chron. 16:26 and Psalm 96:5. (Source: Zetzsche)
The Hebrew and Greek that is transliterated as “Ephraim” in English is translated in Spanish Sign Language with the sign for “palm tree” referring to the palm of Deborah in the land of Ephraim (see Judges 4:5. (Source: Steve Parkhurst)
A tall evergreen, the Grecian Juniper Juniperus excelsa, also known as the Eastern Savin, grew in the mountains of Lebanon along with cedars, firs, and cypress (the Hebrew word berosh probably covered all three of these trees). The association of berosh with Mount Senir in Ezekiel 27:5 argues for the Grecian juniper there, since Mount Senir was known to have plenty of Grecian junipers. Lebanese people up to today refer to the juniper as brotha, a likely cognate with berosh. King Solomon undoubtedly hauled these trees to Jerusalem along with cedars and firs to use in constructing his palace and the Temple of Yahweh.
The Grecian juniper is a conical tree reaching a height of 20 meters (65 feet). Its “leaves” are round rather than flat, and the fruit is an inedible seed-bearing, fleshy cone.
There is no single Hebrew or Greek word that refers specifically to the Grecian juniper. In our discussion of cypress and fir, we have advocated translating berosh generically or as “fir” or “juniper” in 1-2 Kings and 2 Chronicles (where it is typically associated with Lebanon or cedar). If no generic word is available in the receptor language, a descriptive phrase such as “strong, beautiful tree/wood” can be used. In poetical passages, local poetic equivalents could be considered.
Following are a number of back-translations as well as a sample translation for translators of Hosea 14:8:
Kupsabiny: “I hate those idols, oh, Ephraim. I am the one who hears your prayers and takes care of you. I will be like a green tree all the days and you shall find all peace coming from me.’” (Source: Kupsabiny Back Translation)
Newari: “O people of Ephraim, I have nothing to do with idols. I am the one who gives answers to your prayers and the one who cares for you. Like the cypress tree, I am always green. I am the source of your blessings."” (Source: Newari Back Translation)
Hiligaynon: “‘Those- (who) -come-from-Israel, you (plur.) no-longer take-refuge to the little-gods. I will-be-the-one-to-answer your (plur.) prayers and will-care for you (plur.). I will-protect you (plur.); I (am) like a thick cypress tree, that gives shade. I (am) the-one-who causes- you (plur.) -to-prosper.’” (Source: Hiligaynon Back Translation)
Kankanaey: “What then is the reason-for- those-from-Israel -needing false/imitation gods while (lit. and) I-am-there to give what they request and to take-care-of them? I-can-be-compared to a vigorously-growing pine-tree that is their place-of-shade. I am the source of all their blessings.’” (Source: Kankanaey Back Translation)
English: “You people of Israel, do not have anything more to do with idols; if you get rid of your idols, I will answer your prayers and take care of you. I am like a strong/green pine tree, and your blessings come from me.’” (Source: Translation for Translators)
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Like a number of other East Asian languages, Japanese uses a complex system of honorifics, i.e. a system where a number of different levels of politeness are expressed in language via words, word forms or grammatical constructs. These can range from addressing someone or referring to someone with contempt (very informal) to expressing the highest level of reference (as used in addressing or referring to God) or any number of levels in-between.
One way Japanese shows different degree of politeness is through the choice of a first person singular and plural pronoun (“I” and “we” and its various forms) as shown here in the widely-used Japanese Shinkaiyaku (新改訳) Bible of 2017. The most commonly used watashi/watakushi (私) is typically used when the speaker is humble and asking for help. In these verses, where God / Jesus is referring to himself, watashi is also used but instead of the kanji writing system (私) the syllabary hiragana (わたし) is used to distinguish God from others.
The Hebrew word berosh probably covered cypress, fir, and juniper; we are including here only those instances of berosh that possibly refer specifically to the cypress. The Cypress Cupressus sempervirens, native to Israel, was once common in the mountains of Judea. It also grew abundantly in Lebanon along with cedars, firs, and Grecian junipers. Cypresses also grew in Judea, Gilead and Edom, and do so up to the present day.
A comparison of English versions reflects the disagreement among scholars on the identification of the coniferous trees. For example, the Hebrew word berosh in 1 Kings 5:8 is translated as “cypress,” “pine,” “juniper,” or “fir.”
The disagreement here arises from the fact that berosh is probably a generic term, and it should probably be translated generically, if possible, or differently according to the context. We take the word berosh in 1-2 Kings and 2 Chronicles, where it is usually paired with ’erez (“cedar”) and/or Lebanon, to refer to the Cilician fir or to the Grecian juniper rather than to the cypress (see fir and Grecian juniper). In the few other places where it occurs, it may refer to any one of the three conifers. The logic here is that since cypresses grew in Judea, King Solomon would not need to import them from Lebanon. However, it could also be argued that Lebanon may have produced better specimens than King Solomon could find in Israel and he might have imported some of them. In either case, this does not argue against berosh as a generic term.
Closely related to the pines, firs and cedars, the cypress may reach 9-15 meters (30-50 feet) high. It has small scale-like leaves and round cones. The tall, narrow specimens that are common today in Israel and other countries are a modern variety (pyramidalis) that has been specially developed.
Cypress, photo by Ray PritzCypress branch with seed cones, photo by Nigel Hepper
O Ephraim …: If the previous verse has been translated as a comment from the prophet, another change in perspective takes place here that needs to be reflected in the formatting of the text. But what exactly is the change? Some translations understand Ephraim as the speaker here (New Jewish Publication Society’s Tanakh, De Nieuwe Bijbelvertaling, Swahili Union Version). Others translate the text as a continuation of the LORD speaking to Ephraim (Revised Standard Version/New Revised Standard Version, New International Version, New Living Translation, English Standard Version), while again others interpret it as words spoken by the LORD about Ephraim (Good News Translation, Revised English Bible). All three positions can be defended based on the Hebrew text. The translator has to choose one option and follow it consistently. The first interpretation will be followed in the model translation below, since the other two are reflected in Revised Standard Version and Good News Translation.
Once again, the leading tribe of the northern kingdom of Israel is mentioned here, Ephraim, rather than Israel (see comments on 4.17). Good News Translation says “The people of Israel.” The Peshitta begins this verse with “And Ephraim says…,” which is followed by New Jewish Publication Society’s Tanakh and De Nieuwe Bijbelvertaling. Others who favor this reading argue that the verb “says” is implied here. This reading resolves a number of the issues that are discussed in the following paragraphs.
What have I to do with idols?: The Hebrew is literally “what to me again to idols?” which is a rhetorical question that means “I will have nothing more to do with idols” (similarly Good News Translation). Hebrew Old Testament Text Project, with a {B} decision, prefers reading the Hebrew of the first line as “O Ephraim, what have I to do with idols?” Critique Textuelle de l’Ancien Testament discusses this line further and compares it with the situation in 4.17, where Yahweh has abandoned Israel to its idols. But now we look to reconciliation between Yahweh and Israel. We know that Yahweh would not connect himself in any way with idols, although the people may have often done so by worshiping both Yahweh and the idols. Now that Yahweh and Israel are reconciled, there will be no more of this worship of both Yahweh and idols.
It is I who answer renders an emphatic expression in Hebrew, literally “I, I will answer.” The text does not say to what Yahweh (or Ephraim) will answer. It may include their prayers, their sacrifices, or other things. Good News Translation inserts “their prayers.”
And look after you: In Hebrew this clause is literally “and I will watch over him.” Revised Standard Version changes the third person pronoun “him” to you, referring to Ephraim, since Ephraim is being addressed by the LORD in its translation. De Nieuwe Bijbelvertaling says “I put my eyes on him,” meaning Ephraim looks to the LORD for help. De Nieuwe Bijbelvertaling understands this clause differently than Revised Standard Version since it has Ephraim speaking about the LORD here.
I am like an evergreen cypress: The Hebrew word for cypress is a generic term that can refer to cypress, fir, and juniper trees, which are all tall conifers. The Hebrew word for evergreen carries with it the ideas of abundance and freshness. Depending on the approach one takes for the verse, this simile may refer to the LORD’s care and protection for the people of Israel (so Revised Standard Version, Good News Translation), or alternatively (if Ephraim is considered to be the speaker) to the renewed life they have received from the LORD (so De Nieuwe Bijbelvertaling). Good News Translation‘s “I will shelter them” is not in the Hebrew text, but is an attempt to explicate the meaning of the evergreen cypress. In the last two lines of this verse the emphasis turns to the fruitfulness of the people under Yahweh’s blessings.
From me comes your fruit is literally “from me your fruit is to be found.” Does this line mean that Yahweh is the tree that provides fruit for the people (so Revised Standard Version), or does he bless them so that they themselves become fruitful, with abundant crops (so New American Bible with “Because of me you bear fruit”)? Or are both true? Most likely it means Yahweh is the direct source of their blessings, the source of the fruit they will find and enjoy, since the fruitful tree image continues in this context.
A translation model for this verse is:
• Ephraim will say, “What do I have to do with idols?
I will answer and look up to you.
I will be like a cypress tree, always green and fresh;
it is your fruit that can be found in me.”
Quoted with permission from Dorn, Louis & van Steenbergen, Gerrit. A Handbook on Hosea. (UBS Helps for Translators). Miami: UBS, 2020. For this and other handbooks for translators see here .
This paragraph summarizes some major themes of the book of Hosea:
(a) The LORD is Israel’s true God and will not tolerate the worship of idols.
(b) The LORD is the one who takes care of Israel.
(c) The LORD is the source of Israel’s blessings.
14:8a
O Ephraim, what have I to do anymore with idols?: There are textual issues that have to do with the speaker in this rhetorical question:
(1) The Masoretic Text has “Ephraim what to me again to idols.” In this question to Ephraim, the LORD expresses his own attitude toward idols. For example:
O Ephraim, what have I to do with idols? (New Revised Standard Version)
(2) Some scholars think that the original words were “Ephraim what to you again to idols.” This question functions as a command that the LORD gives to Ephraim/Israel. He tells Ephraim to avoid idols. For example:
O Israel, stay away from idols! (New Living Translation (2004))
(3) The LXX has “As for Ephraim—what is there any longer between him and idols?” This question functions as indirect speech. The LORD states that Ephraim will avoid idols. For example:
The people of Ephraim will have nothing more to do with idols. (God’s Word)
(4) The Peshitta has “Ephraim shall say, ‘What have I to do again/any_more with idols?’” In this question, Ephraim expresses his own attitude toward idols. For example:
Ephraim [shall say]: “What more have I to do with idols? (Tanakh: The Holy Scriptures)
It is recommended that you follow option (1) along with a majority of versions and commentaries. It makes good sense and does not require changes to the MT.
This clause is a rhetorical question that expects a negative answer. What do I have in common with idols anymore? Nothing! Since the LORD expresses this attitude to Ephraim, it clearly implies that Ephraim also should have nothing to do with idols.
The rhetorical question includes a Hebrew word that the Berean Standard Bible translates as anymore. In this expression, the Hebrew word means “more” or “further.” A literal translation of this word may incorrectly imply that the LORD had something in common with idols in the past but he will have nothing to do with them in the future. However, the LORD never had anything in common with idols.
Here are some ways to avoid the wrong meaning and to translate the rhetorical question. Each bullet gives an example of a question and a statement.
• Make explicit that he had nothing in common with idols in the past. The word “ever” or “never” implies that the same is true in the present and will be true in the future. For example:
Ephraim, what have I ever had to do with idols? -or-
O Ephraim, I have never had anything in common with idols!
• Make explicit that he has nothing in common with idols. Leave it implied that the same was true in the past and will be true in the future. For example:
O Ephraim, what have I to do with idols? (New Revised Standard Version) -or-
Ephraim, I have nothing to do with idols.
Use a natural way in your language to translate this rhetorical question.
14:8b
It is I who answer and watch over him: In Hebrew, this clause is more literally “I I [will] answer and I [will] watch over him.” In Hebrew, the pronoun I has emphasis. The Berean Standard Bible indicates this with It is I. Indicate this emphasis on the LORD in a natural way in your language.
The verbs in this clause use a form that indicates certainty. Many versions translate this clause with present tense. Some versions have future tense. For example:
It is I who answer and look after you. (New Revised Standard Version) -or-
I will answer their prayers and take care of them (Good News Translation)
Translate this clause to indicate certainty in a natural way in your language.
answer:
This word means answer or “respond.” This clause does not say whom the LORD answers. However, this same clause also says “watch over him.” So some versions supply the same pronoun here. For example:
I will answer him and care for him (NET Bible)
The word answer probably implies a response to the needs or the prayers of his people. Some versions make this implication explicit. For example:
I am the one who answers your prayers and cares for you.
watch over him: In this clause, the Hebrew word that the Berean Standard Bible translates as watch over him means “watchful care” or “protecting.”
14:8c
I am like a flourishing cypress: This clause is a simile that compares the LORD to a tree. In this comparison the tree may represent one or more of the following characteristics:
(a) life
(b) fertility
(c) productivity
(d) shelter
flourishing: The Hebrew word that the Berean Standard Bible translates as flourishing means “leafy” or “luxuriant.” Here are some other ways to translate this word:
luxuriant (NET Bible) -or-
evergreen (New Revised Standard Version) -or-
green (New International Version)
cypress: The Hebrew word that the Berean Standard Bible translates as cypress can mean “fir,” “cypress,” “juniper,” or “pine.” We cannot know which of these trees the word means here. Here are some other ways to translate this word:
I am like a green pine tree (New International Version) -or-
I am that glorious tree (Contemporary English Version)
14:8d
your fruit comes from Me: In Hebrew, this clause is more literally “from me your fruit is found.” The word order gives emphasis to the phrase from Me. For example:
from me comes your fruit. (Revised Standard Version) -or-
It is from me that your fruit comes.
Indicate this emphasis on the LORD in a natural way in your language.
fruit: The Hebrew word that the Berean Standard Bible translates as fruit can mean the fruit of trees or vines. When it refers to people it can mean offspring, or the result of actions. Here the word may include all these meanings. Some versions say this in another way. For example:
I am the source of all their blessings. (Good News Translation)
General Comment on 14:8b–d
In Hebrew, 14:8b–d refers to Ephraim using third person “him” and second person “your.” In some languages, it is more natural to make the forms more consistent throughout 8b–d. For example:
8b I will answer your prayers and take care of you. 8c I am that glorious tree, 8d the source of your fruit. (Contemporary English Version) -or-
8b I will answer their prayers and take care of them. 8c Like an evergreen tree I will shelter them; 8d I am the source of all their blessings.” (Good News Translation)
Translate these word forms in a natural way in your language.
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