¹tn Heb “a treaty.”
²tn The phrase “as tribute” does not appear in the Hebrew text, but is supplied in the translation for the sake of clarification.
³tn The noun byr] (riv, “dispute”) is used in two contexts: (1) nonlegal contexts: (a) “dispute” between individuals (e.g., Gen 13:7; Isa 58:1; Jer 15:10) or (b) “brawl, quarrel” between people (e.g., Exod 17:7; Deut 25:1); and (2) legal contexts: (a) “lawsuit, legal process” (e.g., Exod 23:3-6; Deut 19:17; 21:5; Ezek 44:24; Ps 35:23), (b) “lawsuit, legal case” (e.g., Deut 1:12; 17:8; Prov 18:17; 25:9), and (c) God’s “lawsuit” on behalf of a person or against his own people (Hos 4:1; 12:3; Mic 6:2; HALOT 1225-26 s.v. byr]). The term in Hosea refers to a covenant lawsuit in which Yahweh the suzerain lodges a legal case against his disobedient vassal, accusing Israel and Judah of breach of covenant which will elicit the covenant curses.
⁴tn The verb hr`c* (sarah) means “to strive, contend” (HALOT 1354 s.v. hrc) or “persevere, persist” (BDB 975 s.v. hr`c*; see Gen 32:29).
⁵tc The MT vocalizes the consonantal text rc^Y`w` (vayyasar, vav consecutive + Qal preterite 3ms from rWc, sur, “to see”); however, parallelism with hr^c* (sarah, “he contended”) in 12:3 suggested that it be vocalized as rcYw (vav consecutive + Qal preterite 3ms from hrc [“to strive, contend”]).
⁶tn Heb “him”; the referent (God) has been specified in the translation for clarity.
⁷map For location see Map4-G4; Map5-C1; Map6-E3; Map7-D1; Map8-G3.
⁸tc The Leningrad Codex and the Allepo Codex both read 1cpl WnM*u! (’immanu, “with us”). The LXX and Peshitta both reflect an alternate Hebrew Vorlage of 3ms omu! (’imo, “with him”). The BHS editors suggest emending the MT in favor of the Greek and Syriac. The internal evidence of 12:4-5 favors the 3ms reading. It is likely that the 1cpl Wn- reading on WnM*u! arose due to a misunderstanding of the 3ms Wn- suffix on WNa#x*m=y] (yimtsa’ennu, “he found him”; Qal imperfect 3ms + 3ms suffix) which was probably misunderstood as the 1cpl suffix: “he found us.” Several translations follow the LXX and Syriac: “there he spoke with him” (RSV, NEB, NIV, NJPS, TEV). Others follow the MT: “there he spoke with us” (KJV, NASB, CEV). The Hebrew University Old Testament Project, which tends to preserve the MT whenever possible, adopts the MT reading but gives it only a “C” rating. See D. Barthélemy, ed., Preliminary and Interim Report on the Hebrew Old Testament Text Project, 5:262-63.
⁹tn Heb “[is] his memorial name.”
¹⁰tn The verb bWvt* (tashuv, Qal imperfect 2ms from bWv, shuv, “to return”) functions as an imperfect of moral obligation, introducing the following imperatives (e.g., Gen 20:9; Exod 4:15). For this function of the imperfect, see IBHS 31.4.g.
¹¹tn The verb hW}q^w+ (v^eqavveh, vav + Piel imperative 2ms from hw`q*, qavah, “to wait for”) means “to hope for, wait for, look eagerly for” (BDB 875 s.v. hw`q* 1; HALOT 1082 s.v. hw`q* 2.b). The Qal meaning refers to a general hope; the Piel meaning refers to hope directed toward a target, or hope inserted within a sequence of expectation and fulfillment. When the Piel is used in reference to a thing, it refers to waiting expectantly for something to occur (e.g., Gen 49:18; Isa 5:2, 4, 7; 59:9, 11; Jer 8:15; 13:16; 14:19; Ps 69:21; Job 3:9; 6:19; 11:20). When it is used in reference to God, it refers to the people of God waiting expectantly for God to do something or to fulfill his promise (e.g., Pss 25:5, 21; 27:14; 37:34; 40:2; 52:11; 130:5; Isa 8:17; 25:9; 26:8; 33:2; 51:5; 60:9; Hos 12:7). The personal object can be introduced by the preposition l= (lamed, “for”; HALOT 1082 s.v. hw`q* 2.a) or la# (’el, “for”; HALOT 1082 s.v. hw`q* 2.b; e.g., Pss 27:14; 37:34; Isa 51:5; Hos 12:7). The point seems to be that if Israel will repent and practice moral righteousness, she can look to God in confident expectation that he will intervene on her behalf by relenting from judgment and restoring the covenant blessings.
<sup>12</sup>tn The phrase “to return to you” does not appear in the Hebrew text but is implied; it is provided in the translation for clarification. This ellipsis fills out the implicit connotations of the verb hw`q* (qavah, “to wait for”).
¹³tn Heb “the merchant loves to cheat.” The Hebrew has singular forms (noun and verb) which are used generically to refer to all Israelite merchants and traders in general. The singular noun II /u^n~K= (k^ena’an, “a merchant; a trader”; BDB 488 s.v. II /u^n~K=) is used in a generic sense to refer to the merchant class of Israel as a whole (e.g., Ezek 16:29; 17:4; Zeph 1:11).
¹⁴tn Heb “The merchant—in his hand are scales of deceit—loves to defraud.” The present translation redivides the Hebrew line division to produce a smoother English rendering.
¹⁵tn Heb “says.”
¹⁶tn Heb “I have found wealth for myself.” The verb ax^m* (matsa’, “to find”) is repeated in 12:8 to create a wordplay. The Israelites have “found” (ax^m*) wealth for themselves (i.e., become wealthy; v. 8a) through dishonest business practices (v. 7). Nevertheless, they claim that no guilt can be “found” (ax^m*) in anything they have done in gaining their wealth (v. 8b).
¹⁷tc The MT reads the 1cs suffix on the noun yu^yg!y+ (y^egi’ay, “my labors/gains”; mpl noun + 1cs suffix). The LXX’s oiJ povnoi aujtou' ({oi ponoi autou, “his labors”) assumes a 3ms suffix on the noun wyu^yg!y+ (y^egi’av, “his labors/gains”; mpl noun + 3ms suffix). The BHS editors suggest adopting the LXX reading. The textual decision is based upon whether or not this line continues the speech of Ephraim (1cs suffix) or whether these are the words of the prophet (3ms suffix). See the following translator’s note for explanation of the two rival textual options for the line as a whole.
tn Heb “In all my gains/labors.” The noun u^yg!y+ (y^egi’a) has a two-fold range of meanings: (1) “toil, labor” and (2) metonymical result of toil: “product, produce, gain, acquired property” (i.e., wealth gained by labor; BDB 388 s.v.; HALOT 385-86 s.v.). Normally, only one of the categories of meaning is present in any usage; however, it is possible that intentional semantic ambiguity is present in this usage because the context invokes both ideas: action + wealth.
¹⁸tn The phrase yl! /oa yt!ax*m* (matsa’ti ’on li, “I have found wealth for myself” = I have become wealthy) forms a wordplay with /w{u* yl! Wax=m=y] aO (lo’ yimts^e’u li ’avon, “they will not find guilt in me”). The repetition of yl! ax*m* (matsa’ li) is enhanced by the paronomasia between the similar sounding nouns /ou (’on, “guilt”) and /oa (’on, “wealth”). The wordplay emphasizes that Israel’s acquisition of wealth cannot be divorced from his guilt in dishonest business practices. Israel has difficulty in protesting his innocence that he is not guilty (/ou) of the dishonest acquisition of wealth (/oa).
¹⁹tc The MT reads “[in] all my gains, they will not find guilt in me which would be sin.” The LXX reflects a Hebrew Vorlage which would be translated “in all his labors, he cannot offset his guilt which is sin.” Some translations follow the LXX: “but all his riches can never offset the guilt he has incurred” (RSV), “None of his gains shall atone for the guilt of his sins” (NEB). Most follow the MT: “In all my labours they shall find none iniquity in me that were sin” (KJV); “In all my labors they will find in me no iniquity, which would be sin” (NASB); “With all my wealth they will not find in me any iniquity or sin” (NIV); “All my gains do not amount to an offense which is real guilt” (NJPS); “No one can accuse us [sic] of getting rich dishonestly” (TEV); “I earned it all on my own, without committing a sin” (CEV). See D. Barthélemy, ed., Preliminary and Interim Report on the Hebrew Old Testament Text Project, 5:262-63.
tn Heb “In all my gains/labors, no one can find in me any guilt which is sin.”
²⁰sn The Lord answers Ephraim’s self-assertion (“I am rich!”) with the self-introduction formula (“I am the Lord your God!”) which introduces judgment oracles and ethical instructions.
²¹tn Or “[Ever since you came] out of Egypt.”
²²tn Heb “as in the days of meeting” (du@om ym@yK!, kime mo’ed). This phrase might refer to “time of the festival” (e.g., Hos 2:13; 9:5) or the Lord’s first “meeting” with Israel in the desert. In his announcements about Israel’s future, Hosea uses “as in the days of […]” (ym@yK!) or “as in the day of […]” (<oyK+, k^eyom) to introduce analogies drawn from Israel’s early history (e.g., Hos 2:5, 17; 9:9; 10:9).
²³tn Heb “I myself multiplied vision[s].”
²⁴tn There is debate whether hM#d^a& (’adammeh, Piel imperfect 1cs) is derived from I hm*d* (damah, “similitude, parable”) or II hm*d* (“oracle of doom”). The lexicons favor the former (BDB 198 s.v. I hm*D* 1; HALOT 225-26 s.v. I hmd). Most translators favor “parables” (KJV, RSV, NASB, NIV, NJPS), but a few opt for “oracles of doom” (TEV, CEV).
²⁵tn Heb “by the hand of.”
²⁶tn The noun /w\a* (’aven) has a broad range of meanings which includes: (1) “wickedness, sin, injustice” (2) “deception, nothingness,” and (3) “idolatry, idolatrous cult” (HALOT 22 s.v. /w\a*; BDB 19 s.v. /w\a*). While any of these meanings would fit, the second-half of the verse refers to cultic sins, suggesting that Hosea is denouncing Gilead for its idolatry.
²⁷tn The introductory deictic particle <a! (’im) functions as an interrogative and introduces an interrogative clause: “Is there…?” (see HALOT 60 s.v. <a! 5; BDB 50 s.v. <a! 2). The LXX assumed that <a! was being used in its more common function as a conditional particle: “If there….”
²⁸tn Heb “they are.”
²⁹tn The noun aw+v* (shav’, “emptiness, nothing”), which describes the imminent judgment of the people of Gilead, creates a wordplay with the noun /w\a* (’aven, “nothingness” = idolatry). Because Gilead worshiped “nothingness” (idols), it would become “nothing” (be destroyed).
³⁰tn Heb “served.”
³¹tn Heb “by a prophet.”
³²tn Heb “he”; the referent (Israel) has been specified in the translation for clarity.
³³tn Heb “was protected.” The verb rm^v* (shamar, “to watch, guard, keep, protect”) is repeated in 12:13-14 HT (12:12-13 ET). This repetition creates parallels between Jacob’s sojourn in Aram and Israel’s sojourn in the wilderness. Jacob “tended = kept” (rm^v*) sheep in Aram, and Israel was “preserved = kept” (rm*v=n], nishmar) by Moses in the wilderness.
³⁴tn The noun <yr]Wrm=T^ (tamrurim, “bitter things”) functions as an adverbial accusative of manner, modifying the finite verb: “He bitterly provoked Him to anger” (GKC §118.q). The plural form of the noun functions as a plural of intensity: “very bitterly.” For the adverbial function of the accusative, see IBHS 10.2.2.e.
³⁵tn Heb “He will leave his blood upon him.”
³⁶tn The Hebrew term translated “Lord” here is yn`d)a& (’adonay).
³⁷tn Heb “for his contempt.”