¹sn In Hosea the name “Ephraim” does not refer to the tribe, but to the region of Mount Ephraim where the royal residence of Samaria was located. It functions as a synecdoche of location (Mount Ephraim) for its inhabitants (the king of Samaria; e.g., 5:13; 8:8, 10).
²tn The rulers of Ephraim (i.e., Samaria) issued many political decisions in the 8th century b.c. which brought “terror” to the other regions of the Northern Kingdom, as well as to Judah: “hearts shook as the trees of the forest shake before the wind” (Isa 7:2; 2 Kgs 16:5).
³tn The noun tt@r+ (r^etet, “terror, trembling”) appears only here in OT (BDB 958 s.v. tt@r+; HALOT 1300-1301 s.v. tt@r+). However, it is attested in 1QH 4:33 where it means “trembling” and is used as a synonym with du^r^ (ra’ad, “quaking”). It also appears in Mishnaic Hebrew, meaning “trembling” (G. Dalman, Aramäisch-neuhebräisches Handwörterbuch, 406, s.v. dur). This is the meaning reflected in the Greek recensions of Aquila, Symmachus, and Theodotion, as well as Jerome’s Latin Vulgate.
⁴tc The MT vocalizes the consonantal text as ac*n` (nasa’, “he exalted”; Qal perfect 3ms) which is syntactically awkward. The LXX and Syriac reflect a vocalization tradition of aC*n] (nisa’, “he was exalted”; Niphal perfect 3ms). The BHS editors suggest that this revocalization should be adopted.
<sup>5</sup>tn The phrase af)j&l^ Wps!oy (yosifu lakhato’, “they add to sin”) is an idiom meaning either (1) “they sin more and more” or (2) “they continue to sin” (see BDB 415 s.v. [s^y` 2.a; HALOT 418 s.v. [sy 3.b). The English translations are split: (1) “they sin more and more” (KJV, RSV, NASB, NIV) and (2) “they go on sinning” (NJPS), “they continue to sin” (CEV), “they still keep on sinning” (TEV).
⁶tn The term <n`Wbt=K! (kitvunam, “according to their skill”; preposition K= + fs noun hn`WbT=, t^evunah + 3mpl suffix) is an abbreviated form of <t*n`Wbt=K! (kitvunatam; GKC §91.e). hn`WbT= means “understanding, faculty, skill” (BDB 108 s.v. hn`WbT= 1). It refers to a builder skillfully constructing a house (Prov 24:3), God skillfully fashioning creation (Ps 136:5; Prov 3:19), and a craftsman skillfully making an idol (Hos 13:2).
<sup>7</sup>tn Heb “They say about them.” Another possible rendering for the line is: “It is said of them—those men who sacrifice, ‘They kiss calves!’” The phrase <d*a* yj@b=z{ (zovkhe ’adam, “those men who sacrifice”) functions either (1) as the subject of the verb /WqV*y] (yishaqun, “they kiss”) in the quotation in the direct discourse: “It is said of them, ‘Those men who sacrifice kiss calves!’” or (2) in apposition to the indirect object 3mpl suffix <h#l* (lahem, “about them”): “It is said of them, that is, those men who sacrifice….”
<sup>8</sup>tn Heb “Those among men who offer sacrifices.” The genitive construct <d*a* yj@b=z{ (zovkhe ’adam, “the sacrificers of men”) is misunderstood by NIV as an objective genitive phrase: “they offer human sacrifice.” Such a classification is questionable: (1) Nowhere else in the book does Hosea accuse Israel of human sacrifice, and (2) archaeological evidence does not provide any evidence of human sacrifice in the Northern Kingdom during Iron Age I (1200-722 b.c.). This phrase should be classified as a genitive of species: the genitive represents the whole class or kind of a species (men) and the construct represents a part of the whole or subspecies within the whole (those who sacrifice): “those among men who offer sacrifice” (those who offer sacrifices). The expression “a fool of men” in Prov 15:20 provides a similar example: the genitive represents the whole class/species (men) and the construct represents a part of the whole/subspecies (a fool): “a foolish man.” This is the tactic adopted by most English translations: “the men that sacrifice” (KJV), “the men who sacrifice” (NASB), “they appoint men to sacrifice [to them]” (NJPS).
<sup>9</sup>tn Heb “They kiss calves!” The verb /WqV*y] (yishaqun) may be parsed as an imperfect (“they kiss [calves]”) or jussive (“let them kiss [calves]!”). Paragogic nun endings (/ + WqV*y]) are attached to imperfects to connote rhetorical emphasis. It is used either (1) to mark out an action that is contrary to normal practice and deviates from normal expectations (those who worship the calf idol are, in effect, kissing calves!), or (2) to express strong emotion (in this case disgust) at the action of the calf idolaters (they kiss calves!). For function of paragogic nun, see IBHS 31.7.1.
<sup>10</sup>tn Heb “they will be like.”
<sup>11</sup>tn The phrase rq#B)-/n~u&K= (k<sup>e</sup>’anan-boqer, “like a cloud of the morning”) occurs also in Hos 6:4 in a similar simile. The Hebrew poets and prophets refer to morning clouds as a simile for transitoriness (Job 7:9; Isa 44:22; Hos 6:4; 13:3; HALOT 858 s.v. /n`u* 1.b; BDB 778 s.v. /n`u* 1.c).
<sup>12</sup>tn Heb “like the early rising dew that goes away.”
<sup>13</sup>tn Heb “storm-driven away.” The verb ru@s)y+ (y<sup>e</sup>so’er, Poel imperfect 3ms from ru^s*, sa’ar, “to storm”) often refers to the intense action of strong, raging storm winds (e.g., Jonah 1:11, 13). The related nouns refer to “heavy gale,” “storm wind,” and “high wind” (BDB 704 s.v. ru^s*; HALOT 762 s.v. rus). The verb is used figuratively to describe the intensity of God’s destruction of the wicked whom he will “blow away” (Isa 54:11; Hos 13:3; Hab 3:14; Zech 7:14; BDB 704 s.v.; HALOT 762 s.v.).
<sup>14</sup>tc The MT reads ;yT!u=d^y+ (y<sup>e</sup>da’tikha, Qal perfect 1cs + 2ms suffix from ud^y`, yada’, “to know”). The LXX and Syriac reflect an alternate textual tradition of ;yt!yu!r+ (r^e’it’kha, Qal perfect 1cs + 2ms suffix from hu*r*, ra’ah, “to feed”).
tn Heb “I knew you.”
¹⁵tn Heb “land of intense drought” or “intensely thirsty land.” The noun toba%l=T^ (tal’uvot) occurs in the OT only here. It probably means “drought” (BDB 520 s.v. [hb*a%l=T^]). The related Arabic verb means “to be thirsty” and the related Arabic noun means “a stony tract of land.” The plural form (singular = hb*a%l=T^, tal’uvah) is a plural of intensity: “a [land] of intense drought.” The term functions as an attributive genitive, modifying the construct Jr#a# (’erets, “land”). The phrase is variously rendered: “land of drought” (KJV, RSV, NASB), “thirsty land” (NJPS), “thirsty desert” (CEV), “dry, desert land” (TEV), and the metonymical (effect for cause) “land of burning heat” (NIV).
¹⁶tc The MT reads <t*yu!r+m^K= (k^emar’itam, “according to their pasturage”; preposition K= (kaf) + noun tyu!r+m^, mar’it, “pasture” + 3mpl suffix). Text-critics propose: (1) <yt!yu!r+ omK= (k^emo r^e’itim, “as I pastured them”; preposition omK= (k^emo) + Qal perfect 1cs from hu^r*, ra’ah, “to pasture, feed” + 3mpl suffix) and (2) <t*our+K! (“when they had pastured”; preposition K= + Qal perfect 3mpl from hu^r*). Some translations follow the MT: “according to their pasture” (KJV), “as they had their pasture” (NASB), “when you entered the good land” (TEV). Others adopt the first emendation: “when I fed them” (NIV), “I feed you [sic = them]” (CEV). Still others follow the second emendation: “but when they had fed to the full” (RSV), “when they grazed” (NJPS).
¹⁷tn Heb “their heart became exalted.”
¹⁸tn The vav consecutive + preterite form yh!a$w` (va’ehi) introduces a consequential or result clause.
<sup>19</sup>tn Heb “So I will be like a lion to them.”
<sup>20</sup>tc The MT reads ;t=j#v! (shikhetkha, “he destroyed you”; Piel perfect 3ms from tj^v*, shakhat, “to destroy” + 2ms suffix). The BHS editors suggest ;ytjv (“I will destroy you”; Piel perfect 1cs + 2ms suffix). Contextually, this fits: If the Lord is intent on destroying Israel, there is no one who will be able to rescue her from him.
<sup>21</sup>tc The MT reads ;r#z+u#b= yb!-yK! (ki-vi ve’ezrekha, “but in me is your help”). The LXX and Syriac reflect an underlying Hebrew text of ;r#z+u#b= ym!-yK! (ki-mi ve’ezrekha, “For who will help you?”). The interrogative ym! (“Who?”) harmonizes well with the interrogatives in 13:9-10 and should be adopted, as the BHS editors suggest.
<sup>22</sup>tc The MT reads the enigmatic yh!a$ (’ehi, “I want to be [your king]”; apocopated Qal imperfect 1cs from hy`h*, hayah, “to be”) which makes little sense and conflicts with the 3ms form in the dependent clause: “that he might save you” (;u&yv!oyw+, v^eyoshi’akha). All the versions (Greek, Syriac, Vulgate) read the interrogative particle hY}a^ (’ayyeh, “where?”) which the BHS editors endorse. The textual corruption was caused by metathesis of the y (yod) and h (hey). Few translations follow the MT: “I will be thy/your king” (KJV, NKJV). Most emend the text: “Where is your king?” (RSV, NASB, NIV, NJPS, CEV).
²³tn The phrase “Where are…?” does not appear in the Hebrew text here, but is implied by the parallelism in the preceding lines. It is supplied in the translation for the sake of clarity and for stylistic reasons and smoothness.
²⁴tn The prefix-conjugation verb /T#a# (’eten, “I gave”) refers to past-time action, specifying a definite past event (enthronement of Saul); therefore, this should be classified as a preterite. While imperfects are occasionally used in reference to past-time events, they depict repeated action in the past. See IBHS 31.2 and 31.6.
²⁵tn The noun /w{u* (’avon) has a three-fold range of meanings: (1) “iniquity” (2) “guilt” and (3) “punishment” (BDB 730 s.v. /w{u*). The oracle of 13:12-13 announces that Israel’s punishment, though momentarily withheld, will suddenly come upon her like labor pains that will kill her.
²⁶tn Heb “has been bound.” rr^x* (tsarar, “to bind”) refers elsewhere to the action of scribes binding a document into a sealed scroll of safekeeping (Isa 8:16; HALOT 1058 s.v. I rrx 1; BDB 864 s.v. rr^x* 1). Here it figuratively depicts the record of Israel’s sins being written down and permanently bound in a sealed scroll for safekeeping. The guilt of Israel’s sin will be retained.
²⁷tn Some liberty has been taken in the translation of the first two lines of this verse to reflect the interpretation adopted. There are three interpretive options to v. 14: (1) In spite of Israel’s sins, the Lord will redeem them from the threat of death and destruction (e.g., 11:8). However, against this view, the last line of 13:14 probably means that the Lord will not show compassion to Israel. (2) The Lord announces the triumphant victory over death through resurrection. However, although Paul uses the wording of Hosea 13:14 as an illustration of victory over death, the context of Hosea’s message is the imminent judgment in 723-722 b.c. (3) The first two lines of 13:14 are rhetorical questions without explicit interrogative markers, implying negative answers: “I will not rescue them!” The next two lines in 13:14 are words of encouragement to Death and Sheol to destroy Israel. The final line announces that the Lord will not show compassion on Israel; he will not spare her.
²⁸tn Heb “Where, O Death, are your plagues?”
²⁹tn Heb “Where, O Sheol, is your destruction?”
sn The two rhetorical questions in 13:14b function as words of encouragement, inviting personified Death and Sheol to draw near like foreign invading armies to attack and kill Israel.
³⁰tn Heb “Compassion will be hidden from my eyes.”
³¹tc The MT reads ayr]p=y~ <yj!a^ /B@ (ben ’akhim yafri’, “he flourishes [as] a son of brothers”), which is awkward syntactically and enigmatic contextually. The Greek, Syriac, and Latin versions reflect a Vorlage of dyr]p=y~ <yj!a^ /yB@ (ben ’akhim yafrid, “he causes division between brothers”). The BHS editors suggest the MT confused the common term ja* (’akh, “brother”) for the rarer term Wja* (’akhu, “marsh plant, reed plant” [Job 8:11] and “reed bed” [Gen 41:2, 18; HALOT 31 s.v. Wja*]). This is an Egyptian loanword which is also attested in Ugaritic and Old Aramaic. The original text probably read either ayr]p=m^ Wja*K= (k^e’akhu mafri’, “he flourishes like a reed plant”; comparative K=, kaf, + noun Wja*, “reed” followed by Hiphil participle ms from hr^P*, parah, “to flourish”) or ayr]p=m^ Wja* /yB@ (ben ’akhu mafri’, “he flourishes among the reeds”; preposition /yB@, ben, “between” followed by ms noun Wja* “reed” followed by Hiphil participle ms from hr^P*). The confusion over Wja* (“reed plant”) probably led to secondary scribal errors: (1) faulty word-division of ayr]p=m^ Wja* to ayr]p=y~ <Wja*, and (2) secondary orthographic confusion of y (yod) and w (vav) between <Wja* and resultant <yj!a*. For discussion, see D. Barthélemy, ed., Preliminary and Interim Report on the Hebrew Old Testament Text Project, 5:268-69. Several translations retain the MT: “even though he flourishes among his brothers” (NIV), “though he be fruitful among his brethren” (KJV), “no matter how much you prosper more than the other tribes” (CEV). Others adopt one of the two emendations: (1) “though he flourishes among the reeds” (NEB, NASB, NJPS), and (2) “even though he flourishes like weeds” (TEV), “though he may flourish as the reed plant” (RSV).
tn Or “among the reed plants.”
³²tc The MT voby}w+ (v^eyevosh, “will be ashamed”; vav + Qal imperfect 3ms from voB, bosh, “to be ashamed”) does not fit the context. The LXX, Syriac, and Vulgate reflect a Vorlage of vyb!oyw+ (v^eyovish, “will dry up”; vav + Hiphil imperfect 3ms from vb^y`, yavash, “to be dry”; HALOT 384 s.v. vby 1). This fits well with the parallel br^j$y\w+ (v^eyekherav, “will become dry”; vav + Qal imperfect 3ms from br^j*, kharav, “to be dry”). See Isa 42:15; 44:27; Jer 51:36;.
³³tn The term “wind” does not appear in the Hebrew text but is implied; it is supplied in the translation for the sake of clarity.
³⁴sn Beginning with 13:16, the verse numbers through 14:9 in the English Bible differ by one from the verse numbers in the Hebrew text (BHS), with 13:16 ET = 14:1 HT, 14:1 ET = 14:2 HT, etc., through 14:9 ET = 14:10 HT. Thus ch. 14 in the Hebrew Bible has 10 verses.
³⁵tn Or “must bear its guilt.”
³⁶tn Heb “his.” This is a collective singular.