Hosea 2:14-23

New English Translation

Footnotes

1. Hosea 2:14 tn The participle מְפַתֶּיהָ (m^efatteha, Piel participle masculine singular + third feminine singular suffix from פָּתָה, patah, “to allure”) following the deictic particle הִנֵּה (hinneh, “Now!”) describes an event that will occur in the immediate or near future.
2. Hosea 2:14 tn Following the future-time-referent participle (מְפַתֶּיהָ, méfatteha), there is a string of perfects introduced by vav consecutive that refer to future events.
3. Hosea 2:15 tn Heb “Valley of Achor,” so named because of the unfortunate incident recorded in Josh 7:1-26 (the name is explained in v. 26; the Hebrew term Achor means “disaster” or “trouble” [cf. TEV, CEV “Trouble Valley”]).
4. Hosea 2:15 tn Heb “door” or “doorway”; cf. NLT “gateway.” Unlike the days of Joshua, when Achan’s sin jeopardized Israel’s mission and cast a dark shadow over the nation, Israel’s future return to the land will be marked by renewed hope.
5. Hosea 2:15 tn Heb “as in the days of her youth” (so NAB, NIV, NRSV).
6. Hosea 2:15 tn Heb “as in the day when” (so KJV, NASB).
7. Hosea 2:16 tn Heb “And in that day”; cf. NLT “In that coming day.”
8. Hosea 2:16 tc The MT reads תִּקְרְאִי (tiqr^eʾi, “you will call”; Qal imperfect second person feminine singular). The versions (LXX, Syriac, Vulgate) all reflect an alternate Vorlage of תִּקְרָא לִי (tiqraʾ li, “she will call me”; Qal imperfect third person feminine singular followed by preposition לְ, lamed, + first person common singular pronominal suffix). This textual variant undoubtedly arose under the influence of לִי תִּקְרְאִי (tiqr^eʾi li), which follows. Most English versions follow the reading of the MT (KJV, ASV, NASB, NIV, NRSV, NLT, CEV), but some follow the ancient versions and read the third person (“she”; so NAB, NCV, TEV).
9. Hosea 2:16 tn There are wordplays on the terms אִישׁ (ʾish) and בַּעַל (baʿal) here. The term אִישִׁי (ʾishi, “my man, husband”) is a title of affection (Gen 2:23; 3:6, 16) as the counterpart to אִשָּׁה (ʾishah, “woman, wife”). The term בַּעְלִי (baʿli, “my lord”) emphasizes the husband’s legal position (Exod 21:3; Deut 22:22; 24:4). The relationship will no longer be conditioned on the outward legal commitment but on a new inward bond of mutual affection and love.
10. Hosea 2:16 tc The MT reads תִקְרְאִי לִי (tiqr^eʾi li, “you will call me”; Qal imperfect second person feminine singular followed by preposition לְ, lamed, + first person common singular pronominal suffix). The versions (LXX, Syriac, Vulgate) all reflect an alternate Vorlage of תִקְרְא לִי (tiqr^eʾ li, “she will call me”; Qal imperfect third person feminine singular followed by preposition לְ + first person common singular pronominal suffix). This textual variant is related to the preceding textual issue (see preceding tc note).
11. Hosea 2:16 sn There is a wordplay on the terms בַּעְלִי (baʿli, “my master”) and הַבְּעָלִים (habb^eʿalim, “the Baals”), which are derived from the root בַּעַל (baʿal, “master; lord”). This wordplay is especially effective because the term בַּעַל can refer to one’s husband and is also the name of the Canaanite storm god, Baal. Referring to a spouse, the term normally means “husband; master.” It was a common, ordinary, nonpejorative term that was frequently used in an interchangeable manner with אִישׁ (ʾish, “husband; man”). Due to its identity in sound with the abhorrent Canaanite fertility god Baal, the repentant Israelites would be so spiritually sensitive that they would refrain from even uttering this neutral term for fear of recalling their former idolatry. The purpose of the exile is to end Israel’s worship of Baal and to remove syncretism.
12. Hosea 2:17 tn The vav consecutive prefixed to וַהֲסִרֹתִי (vahasiroti) “I will remove” (vav consecutive + Hiphil perfect first person common singular) introduces an explanatory clause.
13. Hosea 2:17 tn Heb “the Baals.” The singular term בַּעַל (baʿal) refers to the Canaanite god Baal himself, while the plural form הַבְּעָלִים (habb^eʿalim) refers to the manifestations of the god (i.e., idols; BDB 127 s.v. בַּעַל-I II.1).
14. Hosea 2:17 tn Heb “from her mouth.” In the translation this is rendered as second person for consistency.
15. Hosea 2:17 tn Heb “they will no longer be mentioned by their name.”
16. Hosea 2:18 tn Heb “And in that day” (so KJV, ASV).
17. Hosea 2:18 tn Heb “I will break”; cf. NAB “I will destroy”; NCV “I will smash”; NLT “I will remove.”
18. Hosea 2:18 tn Heb “bow and sword and warfare.” The first two terms in the triad וְקֶשֶׁת וְחֶרֶב וּמִלְחָמָה (v^eqeshet v^ekherev umilkhamah, “and bow and sword and warfare”) are examples of synecdoche of specific (bow and sword) for general (weapons of war; so CEV). However, they might be examples of metonymy (bow and sword) of association (warfare).
19. Hosea 2:18 tn Heb “and I will cause them to lie down in safety.” The causative nuance (“will make them”) is retained in several English versions (e.g., KJV, ASV, NASB, NRSV).
20. Hosea 2:19 tn Heb “I will betroth you to me” (so NIV) here and in the following lines (cf. NRSV “I will take you for my wife forever”).
21. Hosea 2:19 tn The preposition בְּ (bet), which is repeated throughout 2:19-20 [21-22], denotes price paid (BDB 90 s.v. בְּ III.3; e.g., Ezek 3:14). The text contains an allusion to the payment of bridal gifts. The Lord will impute the moral character to Israel that will be necessary for a successful covenant relationship (contra 4:1).
22. Hosea 2:20 tn The vav consecutive on the suffix conjugation verb וְיָדַעַתְּ (v^eyadaʿat, “then you will know”) introduces a result clause (cf. NASB, CEV).
23. Hosea 2:20 tn Or “know.” The term יָדַע (yadaʿ, “know, acknowledge”) is often used in covenant contexts. It can refer to the suzerain’s acknowledgment of his covenant obligations to his vassal or to the vassal’s acknowledgment of his covenant obligations to his suzerain. When used in reference to a vassal, the verb “know” is metonymical (cause for effect) for “obey.” See H. Huffmann, “The Treaty Background of Hebrew yādaʿ,” BASOR 181 (1966): 31-37.
24. Hosea 2:20 tc The MT has יְהוָה (y^ehvah, “the Lord”); however, many Hebrew mss have כִּי אָנִי (ki ʾani, “that it is I”), as also reflected in the Latin Vulgate (cf. CEV “know who I am”).
25. Hosea 2:21 tn Heb “And in that day”; cf. NAB, NRSV “On that day.”
26. Hosea 2:21 tn The verb עָנָה, (ʿanah) which is used throughout 2:23-24, is related to the root I עָנָה (ʿanah), “to answer, listen attentively, react willingly” (BDB 772 s.v. 1.b; HALOT 852 s.v. ענה 3.b).
27. Hosea 2:21 tn Heb “and they.” In the Hebrew text the plural pronoun is used because it refers back to the term translated “sky,” which is a dual form in Hebrew. Many English versions (e.g., NAB, NASB, NRSV) use the plural term “heavens” here, which agrees with a plural pronoun (cf. also NIV, NCV “skies”).
28. Hosea 2:22 tn Heb “Jezreel.” The use of the name יִזְרְעֶאל (yizr^eʿeʾl, “Jezreel”) creates a powerful threefold wordplay: (1) The proper name יִזְרְעֶאל (“Jezreel”) is a phonetic wordplay on the similar sounding name יִשְׂרָאֵל (yisraʾel, “Israel”): God will answer Israel, that is, Jezreel. (2) The name יִזְרְעֶאל (“Jezreel”) plays on the verb זָרַע (zaraʿ, “to sow, plant”), the immediately following word: וּזְרַעְתִּיהָ (uz^eraʿtiha, vav + Qal perfect first person common singular + third person feminine singular suffix: “I will sow/plant her”). This wordplay creates a popular etymology for יִזְרְעֶאל meaning, “God sows/plants,” which fits well into the agricultural fertility imagery in 2:21-23 [2:23-25]. (3) This positive connotation of יִזְרְעֶאל (“Jezreel”) in 2:21-23 [23-25] reverses the negative connotation of יִזְרְעֶאל (“Jezreel”) in 1:4-5 (bloodshed of Jehu in the Jezreel Valley).
29. Hosea 2:23 tn Heb “for myself.”
30. Hosea 2:23 tn The Hebrew text, carrying out the reference to the son born in 1:8-9, uses the third person masculine singular pronoun here; some English translations use third person plural (“they,” so KJV, NASB, NIV, CEV) in keeping with the immediate context, which refers to reestablished Israel.
31. Hosea 2:23 tn The words “You are” do not appear in the Hebrew text but are implied. It is necessary to supply the phrase in the translation to prevent the reader from understanding the predicate “my God” as an exclamation (cf. NAB).