Though you play the harlot, O Israel: For the Hebrew verb rendered play the harlot, see 2.5 and 4.10. Here this verb is a metaphor for Israel’s unfaithfulness to God through idolatry. Good News Translation avoids this figure of speech and makes the intended meaning explicit with “are unfaithful to me.” Some scholars prefer to consider this verb as part of the preceding verse, translating the end of it as “… come to ruin with harlots” (so Wolff). However, such a specific statement would do damage to the literary form of the proverb in 4.14, so it seems better to accept the traditional understanding of the Hebrew text as in Revised Standard Version. Moreover, the Hebrew conjunction rendered Though seems to link the first line of this verse to the next line.
Let not Judah become guilty is not a statement about permission but is a negative command in the third person, which may be rendered “Judah should not become guilty.” (The English language has no grammatical form for a command in the third person, while many other languages do have such forms.) Since the people of Israel are being addressed here, another interpretation of this line is “Israel should not cause Judah to become guilty” (so De Nieuwe Bijbelvertaling). Some scholars view the name Judah as a later addition by later editors who were favorable toward Judah. However, this is certainly not a widely held view. It is assumed that Judah in the south has been more faithful to Yahweh than has Israel in the north. The Hebrew verb for become guilty is frequently used in the context of sacred things, so here it seems to imply being guilty of cultic sin, sacrilege (compare, for example, Lev 4.13).
Enter not into Gilgal, nor go up to Beth-aven, and swear not, “As the LORD lives”: Some scholars believe these three prohibitions were directed at Judah, as if its people were present. If so, these prohibitions are an appeal to Judah not to get involved in pagan worship. It is also possible, though, that Israel is still addressed. The people of Israel should not set a bad example for Judah by going to Gilgal and Beth-aven (both places are not far from Judah) and by swearing in the name of the LORD.
Gilgal and Beth-aven were well-known towns within the territory of Israel. Gilgal was near the Jordan River and Jericho. Beth-aven, which means “house of iniquity [or, wickedness],” is used as a mocking name for Bethel, which means “house of God.” The prophet uses that name as part of his condemnation of Israel. Bethel was at an elevation of about 720 meters (2,400 feet), so a person would have to go up to Bethel. Both places had sanctuaries with elements of pagan worship.
The prophet even warns the people not to take an oath in Yahweh’s name in those places, even though this was common in vows or covenants. It would not be appropriate to do so in a place where Yahweh’s name had been perverted and used for pagan purposes. Another possible reason is that the phrase As the LORD lives would resemble the pagan cry “Baal lives.” Such a cry was used when the first rains would come and give life to the vegetation, signifying that the god Baal was again alive and active.
A translation model for this verse is:
• Even though you Israelites practice prostitution,
don’t cause the people of Judah to become guilty!
Don’t go for worship to Gilgal,
or to wicked Bethel!*
Don’t swear, “As sure as the LORD lives!”
* d Betheld* is literally “Beth-aven,” which means “house of wickedness.”
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 .
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