HOS (Hosea)
HOS.1 • HOS.2 • HOS.3 • HOS.4 • HOS.5 • HOS.6 • HOS.7 • HOS.8 • HOS.9 • HOS.10 • HOS.11 • HOS.12 • HOS.13 • HOS.14
HOS.1
[HOS.1.1] The word of Yahveh that was to Hosea son of Beeri, in the days of Uzziah, Jotham, Ahaz, Hezekiah, kings of Judah, and in the days of Jeroboam son of Joash, king of Israel. [§]
devar-yahveh asher haya el-hoshea ben-be'eri biyimei uzziyah yotam achaz yechizkiyah malkhei yehudah ubimei yarav'am ben-yo'ash melekh yisrael
This verse introduces the prophetic word of Yahveh that came to Hosea, son of Beeri. It specifies the reigns of various kings during which this word was delivered: the kings of Judah (Uzziah, Jotham, Ahaz, Hezekiah) and the king of Israel (Jeroboam son of Joash). The verse serves as a temporal context for the prophetic message.
[HOS.1.2] The beginning of the word of Yahveh to Hosea was this: And Yahveh said to Hosea, "Go, take for yourself a wife of unfaithfulness and children of unfaithfulness, for the land commits unfaithfulness by turning away from Yahveh." [§]
teh-hee-lat dee-ber Yahveh beh-ho-shay; poo yoe-mar Yahveh el-ho-shay; lekh kah-lekh eshet zin-oo-neem vee-yal-dey zin-oo-neem kee-zee-neh tee-zneh hah-ah-rets may-ah-harey Yahveh.
This verse describes the beginning of God’s word to Hosea. God instructs Hosea to take a wife of unfaithfulness and have children of unfaithfulness, as a symbolic representation of the land’s own unfaithfulness towards God. ‘Tehilla’ signifies the beginning or commencement. ‘Dibber’ means ‘to speak’ or ‘word’. ‘Poo’ indicates ‘for’ or ‘because’. ‘Lekh’ is an imperative, meaning ‘go, take’. ‘Zinut’ describes adultery or unfaithfulness. ‘May-ah-harey’ means ‘after’ or ‘from behind.’
[HOS.1.3] And he went and took Gommer, the daughter of Diblayim, and she conceived and bore him a son. [§]
va-yeh-lek va-yi-kah et-go-mer bat-div-la-yim va-tah-har va-teh-led-lo ben.
This verse describes Abraham taking Gommer, the daughter of Diblayim, as a wife, and she conceiving and bearing him a son. The components break down as follows: 'va-yeh-lek' means 'and he went', 'va-yi-kah' means 'and he took', 'et-go-mer' means 'Gommer', 'bat-div-la-yim' means 'daughter of Diblayim', 'va-tah-har' means 'and she conceived', 'va-teh-led-lo' means 'and she bore him', and 'ben' means 'a son'.
[HOS.1.4] And Yahveh spoke to him, saying, "Call his name Yizre-el, for yet a little while, and I will visit the bloodshed of Yizre-el upon the house of Jehu, and I will destroy the kingdom of the house of Israel." [§]
Va-yo-mer Yahveh eh-lav, kreh shmoh Yizre-el, kee-od me-at oo-pah-kad-tee et-deh-may Yizre-el al-bayt Yeh-hu, ve-hish-bah-tee mam-lek-hoot bayt Yis-ra-el.
This verse contains several names for God. "Yahveh" is the proper name of God, often translated as "the Lord" in tradition. "Elav" means "to him" or "unto him," and modifies Yahveh, making it "Yahveh spoke to him". "Yizre-el" is a proper name, meaning "God sows". "Bayt" means "house" or "dynasty". The verse describes a prophetic statement where Yahveh speaks to someone, naming a son Yizre-el and foretelling judgement on the house of Jehu and the end of the dynasty of the house of Israel.
[HOS.1.5] And it will be on that day that I will break the bow of Israel in the valley of Yizreel. [§]
vehaya bayom hahu veshabarti et keshet Yisrael beemek Yizreel
This verse describes a future event where Yahveh will break the bow of Israel. "Vehaya" means "and it will be." "Bayom hahu" means "on that day." "Veshabarti" means "and I will break." "Et" is an untranslated particle marking the direct object. "Keshet Yisrael" means "the bow of Israel". "Beemek Yizreel" means "in the valley of Yizreel".
[HOS.1.6] And she conceived again and bore a daughter. And he said to her, “Call her name ‘Not Pitied,’ because I will no longer have compassion on the house of Israel, because I will carry a burden to them.” [§]
va-ta-har od va-teled bat va-yomer lo krah shemah lo ruhama ki lo osif od arachem et beit yisrael ki naso esa lahem.
This verse describes the birth of a daughter and the naming of the child. The name 'Lo Ruhama' signifies 'not pitied' or 'without compassion'. The speaker states that they will no longer have compassion for the house of Israel. The word 'naso' is a carrying metaphor, suggesting raising up or bearing a burden, implying a future action toward the people.
[HOS.1.7] And I will have compassion on the house of Judah, and I will save them by Yahveh, their God. And I will not save them with a bow, or with a sword, or with war, with horses, or with horsemen. [§]
ve'et-beit Yehudah aracham ve'hoshati'em baYahveh Eloheihem velo oshi'em bekoshet uvcherev ubmilchama besusim ubparashim.
This verse speaks of God's compassion for the house of Judah and how He will save them. It specifies that the salvation will come through Yahveh, their God, and *not* through weapons of war like bows, swords, horses, or cavalry. 'Ve'et' signifies 'and', connecting it to the preceding context. 'Beit' means 'house'. 'Yehudah' is Judah. 'Aracham' means 'I will have compassion'. 'Hoshati'em' means 'I will save them'. 'BaYahveh' means 'by Yahveh'. 'Eloheihem' means 'their God'. 'Lo oshi'em' means 'I will not save them'. 'Bekoshet' means 'with a bow'. 'Uvcherev' means 'and with a sword'. 'Ubmilchama' means 'and with war'. 'Besusim' means 'with horses'. 'Ubparashim' means 'and with horsemen'.
[HOS.1.8] And she finished not having compassion, and she conceived, and she bore a son. [§]
va-tig-mol et-lo ru-cha-mah va-ta-har va-te-led ben.
This verse describes a woman conceiving and bearing a son. 'va-tig-mol' means 'and she completed' or 'and she finished'. 'et' is a grammatical particle often untranslated. 'lo ru-cha-mah' means 'not having compassion', used here to describe the woman. 'va-ta-har' means 'and she conceived'. 'va-te-led' means 'and she bore'. 'ben' means 'son'.
[HOS.1.9] And He said, "Call His name 'Not My People', because you are not My people, and I will not be for you." [§]
vaYomer qera shemo lo ammi ki atem lo ammi veAnokhi lo-ehyeh lakhem.
This verse contains several names for God and references to a people ('am'). 'vaYomer' means 'and he said'. 'qera' means 'call'. 'shemo' means 'his name'. 'lo ammi' means 'not my people'. 'ki' means 'for' or 'because'. 'atem' means 'you'. 'veAnokhi' means 'and I'. 'lo-ehyeh' is a future negative form meaning 'I will not be'. 'lakhem' means 'to you'. The verse is a declaration of disownership by God toward a people.
HOS.2
[HOS.2.1] And it will be that the number of the children of Israel will be like the sand of the sea, which cannot be measured and cannot be counted. And it will be in the place where it was said to them, "You are not my people," it will be said to them, "You are the children of God living." [§]
ve-hayah mispar benei yisrael kechol hayam asher lo yimad velo yisaper ve-hayah bimkom asher ye'amer lahem lo ammi atem ye'amer lahem benei El chai.
This verse speaks of a future time when the number of the children of Israel will be like the sand of the sea, immeasurable and uncountable. Furthermore, where it was once said to them 'You are not my people', it will be said to them 'You are the children of the living God'.
[HOS.2.2] And the children of Judah and the children of Israel will gather together, and they will appoint for themselves one head, and they will ascend from the land, for great is the day of Yizreel. [§]
ve-nik-be-tzoo be-nei-yeh-hoo-dah oo-ve-nei-yis-ra-el ya-cha-dav ve-sa-moo la-hem rosh ech-ad ve-ah-loo min-ha-ah-retz kee ga-dol yom yiz-re-el
This verse describes the gathering of the children of Judah and the children of Israel together, appointing a single leader and ascending from the land, because the day of Yizreel is great. 'Yizreel' is understood to refer to all Israel.
[HOS.2.3] Say to your brothers, my people, and to your sisters, compassion. [§]
im-roo la-akh-ee-khem ah-mee va-la-akh-ho-tei-khem ru-cha-mah
This verse is a command to speak to one's brothers, the people, and to one's sisters, compassion. "Imroo" is a command to say. "La-akh-ee-khem" means 'to your brothers'. "Ah-mee" means 'my people'. "Va-la-akh-ho-tei-khem" means 'and to your sisters'. "Ru-cha-mah" means 'compassion'.
[HOS.2.4] Contend with your mother, contend, for she is not my wife, and I am not her husband. Remove the adulteries from before her face and the acts of prostitution from between her breasts. [§]
ree-voo beh-im-keh-hem ree-voo kee hee loh ish-tee veh-ah-no-khee loh ee-shah
This verse comes from Hosea 2:2. It is a command directed to the children of Israel, personified as a wayward wife. 'Immekhem' means 'your mother', referring to Israel’s spiritual origins and covenant relationship with Yahveh. 'Ishti' means 'my wife' and 'ishi' means 'my husband'. The verse is an instruction to contend with their origins, since the covenant has been broken.
[HOS.2.5] Lest I strip her naked and display her as in the day she was born, and set her like the desert, and make desolate like a dry land, and kill her with thirst. [§]
pen-afshitenah arummah vehitzaghtiah keyom hivaledah vesamtiah kamidbar veshatiah k’eretz tziyah vahamitihah batzama
This verse uses vivid imagery of stripping, exposing, and causing desolation. "Pen" means lest or that not. "Afshitenah" means to strip her bare. "Arummah" means naked. "Hitzaghtiah" means to display or reveal her. "Keyom hivaledah" means as the day she was born. "Samtiah" means to set or place her. "Kamidbar" means like the desert. "Shatiah" means to pour out or make desolate. "K’eretz tziyah" means like a dry land. "Vahamitihah" means and I will kill her. "Batzama" means with thirst.
[HOS.2.6] And for her children I will not have compassion, because they are children of unfaithfulness. [§]
ve-et-baneha lo arahem ki-benei zinunim hema
This verse discusses God’s lack of compassion for the children of a people. ‘ve-et’ is a conjunction meaning ‘and’. ‘baneha’ means ‘her children’. ‘lo arahem’ means ‘I will not have compassion’. ‘ki’ means ‘for’ or ‘because’. ‘benei zinunim’ means ‘sons of adultery’ or ‘children of unfaithfulness’. ‘hema’ means ‘they are’.
[HOS.2.7] For she has committed adultery with her mother, she has been put to shame with her teachers, for she said, "I will go after my lovers, those who give me my bread and my water, my wool and my flax, my oil and my drink." [§]
ki zan'ta im'am hovisha horatam ki amra elekha aharei me'ahavai notnei lachmi umeimai tzamri ufishtti shamni veshiqquyai
This verse describes a metaphorical act of adultery, where 'she' (referring to Israel) has gone after those who provide her with sustenance rather than remaining faithful to Yahveh. 'Zan'ta' means 'she has committed adultery'. 'Im'am' means 'her mother'. 'Hovisha' means 'she has been put to shame'. 'Horatam' means 'her teachers'. 'Amra' means 'she said'. 'Elekha' means 'I will go'. 'Aharei' means 'after'. 'Me'ahavai' means 'my lovers'. 'Notnei' means 'givers of'. 'Lachmi' means 'my bread'. 'Umeimai' means 'and my water'. 'Tzamri' means 'my wool'. 'Ufishti' means 'and my flax'. 'Shamni' means 'my oil'. 'Veshiqquyai' means 'and my drink'.
[HOS.2.8] Therefore, behold, here I am, I will corrupt your path with thorns, and I have hedged in her hedge, and you will not find her paths. [§]
lakhen hinneni-sach et darkekh bassirim ve-gadarti et gederah untivoteha lo timtza.
This verse describes a situation where someone's path is being obstructed. "lakhen" means therefore. "hinneni" means behold, here I am. "sach" means to corrupt or destroy. "et" is a direct object marker. "darkekh" means your path. "bassirim" means in the thorns or briars. "ve-gadarti" means and I have hedged in. "gederah" means her hedge. "untivoteha" means her paths. "lo timtza" means you will not find.
[HOS.2.9] And she will pursue her lovers, but will not overtake them, and she will seek them, but will not find them. And she will say, “I will go and return to my first husband, for it was better for me then than it is now.” [§]
ve-rid-fah et-me-ah-ave-ha ve-lo-ta-sig otam u-vik-sha-tam ve-lo tim-tza ve-am-ra-ha el-kha ve-a-shu-vah el-i-shi ha-ri-shon ki tov li az me-ata.
This verse describes a woman pursuing her lovers, failing to find them, and then deciding to return to her first husband because she was better off with him than she is now. Let's break down the names of God/the Gods as they appear. There are none in this verse.
[HOS.2.10] And she did not know that I had given to her the grain, the wine, and the oil, and I greatly increased the silver for her, and they made gold for her lord. [§]
ve-hee lo yad’ah kee anokhee natati lah ha-dagan ve-hatirosh ve-hayitzhar ve-kesef hirbeeti lah ve-zahav asu laba’al.
This verse describes a situation where someone is unaware that God has provided them with abundance, which they then use to honor a false god (Baal). The verse uses several terms for 'I' (anokhee) and emphasizes the provision of grain (dagan), wine (tirosh), and oil (yitzhar), along with silver and gold. The term 'baa'l' simply means 'lord' or 'master' and here refers to a false deity.
[HOS.2.11] Therefore I will return and I will take my grain in its time, and my wine in its appointed time, and I will save my wool and my flax to cover her nakedness. [§]
lakhen ashuv velakachti degani be'itto vetiroshi b'mo'ado vehitzalti tzamri uphishti lekassot et ervatah.
This verse describes a return to agricultural pursuits and provision for covering nakedness. "Lakhen" means therefore. "Ashuv" means I will return. "Velakachti" means and I will take. "Degani" means my grain. "Be'itto" means in its time. "Vetiroshi" means and my wine. "B'mo'ado" means in its appointed time. "Vehitzalti" means and I will save. "Tzamri" means my wool. "Uphishti" means and my flax. "Lekassot" means to cover. "Et ervatah" means her nakedness.
[HOS.2.12] And now, I will reveal her shame before the eyes of her lovers, and no man will save her from my hand. [§]
ve'atah agaleh et navluttah le'einei me'ahaveha ve'ish lo yatzilehnah miyadi.
This verse describes a revelation of shame or corruption. 'Ve'atah' means 'and now'. 'Agaleh' means 'I will reveal'. 'Et navluttah' means 'her shame' or 'her corruption'. 'Le'einei me'ahaveha' means 'before the eyes of her lovers'. 'Ve'ish' means 'and no man'. 'Lo yatzilehnah' means 'will not save her'. 'Miyadi' means 'from my hand'.
[HOS.2.13] And I will cause all gladness to cease, its festivals, its new moons, and it shall rest, and all its appointed times. [§]
ve-hishbati kal-mesosah hagah chadashah ve-shabatatah ve-chol moadeha
This verse describes a cessation of all joyful observances. "ve-hishbati" means "and I will cause to cease". "kal-mesosah" refers to all gladness or rejoicing. "hagah" means festival. "chadashah" means new. "ve-shabatatah" means "and it shall rest". "ve-chol" means "and all". "moadeha" means "its appointed times".
[HOS.2.14] And I will destroy her vine and her fig tree, which she said, 'They are mine,' which my lovers gave to me, and I will make them a forest, and the animals of the field will eat them. [§]
va-hashimoti gafna-tih u-te'enata-tih asher amrah etnah hemah li asher natnu li me'ahavai ve-samtim le-ya'ar va-achalatam chayat ha-sadeh.
This verse describes God's rejection of Israel, symbolized by the destruction of its vine and fig tree. The vine and fig tree represent Israel, who boasted about the gifts given to them by God (their 'lovers'). God declares He will make them a wilderness where wild animals will consume them. The verse uses possessive pronouns extensively to emphasize the relationship between God and Israel, now broken.
[HOS.2.15] And I will remember for her the days of the lords which she burned incense to, when she adorned herself with jewelry and her necklaces, and she went after her lovers, and she forgot me, says Yahveh. [§]
oo-pah-kahd-tee ah-lay-hah et yeh-may hah-beh-ah-leem ah-sher tahk-teer lah-hem va-tah-ahd niz-mah-hah veh-hel-yah-tah-hah va-tay-leh ah-hah-ray meh-ah-heh-ve-hah veh-o-tee shah-kah-hah neh-oom yeh-vah-veh.
This verse describes God’s judgment on Israel for idolatry and spiritual adultery. It details how God remembers the days of Baal worship, the adornment used for idolatry, following after lovers, and forgetting God. 'YHVH' is translated as 'Yahveh', and is a proper noun referring to the covenant name of God. 'Baalim' is the plural of 'Baal', so it is translated as 'the lords'.
[HOS.2.16] Therefore, behold, I will entice her and I will lead her into the wilderness, and I will speak to her heart. [§]
lakhen hineh anokhi mefatteha veholakhticha hamidbar vedibarti al libah.
This verse describes God leading someone into the wilderness and speaking to their heart. "Lakhen" means "therefore". "Hineh" means "behold" or "see". "Anokhi" is the first-person pronoun, meaning "I". "Mefatteha" means "I will entice" or "I will persuade". "Holakhticha" means "I will lead you". "Hamidbar" means "the wilderness". "Dibarti" means "I spoke". "Al libah" means "upon her heart".
[HOS.2.17] And I will give to her her vineyards from there, and the valley of trouble to the opening of hope, and she will be given there as the days of her youth, and as the day of her ascent from the land of Egypt. [§]
veh-nah-tee lah-he et-keh-rah-may-hah mee-shahm veh-et-eh-mek ah-chor le-peh-tah teek-vah veh-ah-neh-tah shah-mah kee-may neh-oo-reh-hah veek-yohm ah-loh-tah-h meh-eh-rets mee-tz-rah-yeem.
This verse describes a restoration of a woman’s former life and prosperity, comparing it to her youth and departure from Egypt. 'Lah' means 'to her', 'et' is a direct object marker, 'ke-ramay-hah' is 'her vineyards', 'mee-shahm' means 'from there', 'eh-mek ah-chor' is 'the valley of trouble', 'peh-tah teek-vah' is 'the opening of hope', 'ah-neh-tah' means 'she will answer' or 'she will be given', 'kee-may' means 'as the days of', 'neh-oo-reh-hah' is 'her youth', 'ah-loh-tah-h' means 'her ascent', 'meh-eh-rets mee-tz-rah-yeem' is 'from the land of Egypt'.
[HOS.2.18] And it will be on that day, declares Yahveh, that you will call a man your husband, and you will not call me your husband anymore. [§]
ve-ha-ya ba-yom ha-hu ne-um Yahveh ti-kre-i ish-i ve-lo ti-kre-i li od ba-ali.
This verse discusses a future time when people will call their husbands and no longer refer to Yahveh as 'my husband'. 've-ha-ya' means 'and it will be'. 'ba-yom ha-hu' means 'on that day'. 'ne-um Yahveh' means 'declares Yahveh'. 'ti-kre-i' means 'you will call'. 'ish-i' means 'my husband'. 've-lo' means 'and not'. 'od' means 'anymore'. 'ba-ali' means 'my husband'. The verse is a statement about a change in relationship with the Divine.
[HOS.2.19] And I will remove the names of the gods from their mouths, and they will not be remembered anymore by their names. [§]
va-has-i-ro-ti et-shmo-tot ha-be-a-lim mi-pee-ha ve-lo-yi-za-kru od bi-shmam
This verse describes a removal of the names of the Baals from the mouths of people, meaning they will no longer be remembered by their names. "Va-has-i-ro-ti" means "and I will remove". "Et-shmo-tot" means "the names". "Ha-be-a-lim" means "of the Baals". "Mi-pee-ha" means "from their mouths". "Ve-lo-yi-za-kru" means "and they will not be remembered". "Od" means "anymore". "Bi-shmam" means "by their names".
[HOS.2.20] And I will make a covenant for them on that day with the animals of the field, and with the birds of the heavens, and with the creatures that crawl on the earth. And the bow, and the sword, and warfare I will break from the land, and I will cause them to lie down in safety. [§]
vekharati lahem brit bayom hahu im-chayyat hasadeh ve'im-of hashamayim verenesh ha'adamah vekeshet vecherev umilchama eshbor min-ha'aretz vehishkabtim labetach.
This verse describes a covenant God will make with the animals of the field, the birds of the heavens, and the creatures that crawl on the earth. It also states that God will break the bow, the sword, and warfare from the land, and cause them to lie down in safety.
[HOS.2.21] And I will betroth you to me forever, and I will betroth you to me in righteousness and in justice and in kindness and in mercies. [§]
ve-erastich li le-olam ve-erastich li betzedek ubemishpat ubcheced ubirachamim
This verse contains several components. "ve-erastich" means "and I will betroth you". "li" means "to me". "le-olam" means "forever". "betzedek" means "in righteousness". "ubemishpat" means "and in justice". "ubcheced" means "and in kindness". "ubirachamim" means "and in mercies". The verse is a promise of a perpetual, righteous, just, kind, and merciful betrothal.
[HOS.2.22] And I will betroth you to me in faithfulness, and you will know Yahveh. [§]
ve-erastich li be-emuna ve-yadaat et-Yahveh
This verse contains several key terms. 've' means 'and'. 'erastich' means 'I will betroth you'. 'li' means 'to me'. 'be-emuna' means 'in faithfulness'. 've' again means 'and'. 'yadaat' means 'you will know'. 'et' is an untranslatable particle marking the definite object. 'Yahveh' is the proper name of God.
[HOS.2.23] And it will be on that day that I, Yahveh, will answer, and they, the heavens, will answer the earth. [§]
vehayah bayom hahu e'eneh ne'um-Yahveh e'eneh et-hashamayim vehem ya'anu et-ha'aretz.
This verse describes a day when Yahveh will answer, and the heavens will answer the earth. 'Vehayah' indicates 'and it will be'. 'Bayom hahu' means 'on that day'. 'E'eneh' means 'I will answer'. 'Ne'um-Yahveh' means 'the declaration of Yahveh'. 'Et-hashamayim' means 'the heavens'. 'Vehem' means 'and they'. 'Ya'anu' means 'they will answer'. 'Et-ha'aretz' means 'the earth'.
[HOS.2.24] And the land will respond with the grain and with the wine and with the oil, and they will support Israel. [§]
vehaaretz taaneh et-hadagan veet-hatirosh veet-hayitzhar vehem yaanu et-Yizrael
This verse describes the land responding with produce and the people of the land supporting Israel. 'Haaretz' means 'the land'. 'Taaneh' means 'will respond'. 'Et' is an untranslated particle that indicates a direct object. 'Hadagan' means 'the grain'. 'Hatirosh' means 'the wine'. 'Hayitzhar' means 'the oil'. 'Hem' means 'they'. 'Yaanu' means 'will support'. 'Yizrael' is the name Israel.
[HOS.2.25] I will plant her for myself in the land, and I will have mercy on those not previously shown mercy, and I will say to those not my people, ‘You are my people,’ and they will say, ‘the Gods.’ [§]
oozra'tiha li ba'aretz verichamti et-lo ruchama ve'amarti lelo-ammi ammi-ata vehu yo'mar elohay.
This verse describes God’s intention to plant his people in the land, to show mercy on those not previously shown mercy, and to call those not his people ‘my people’. They will then acknowledge ‘the Gods’.
HOS.3
[HOS.3.1] And Yahveh said to me, "Go again, love a woman who is loved by another, yet is an adulteress. As Yahveh loves the children of Israel, even though they turn their faces to other Gods and love cakes of new wine." [§]
Va-yo-mer Yahveh e-lai o-od lekh e-hev-ish-ah a-hu-vat re-ah u-me-na-afet ke-ahavat Yahveh et-bnei Yisrael ve-hem po-nim el-elo-him a-cher-im ve-o-ha-vei a-shi-shei a-na-vim.
This verse comes from Hosea 3:1. It describes Yahveh instructing the prophet Hosea to continue loving a woman who is unfaithful, mirroring Yahveh’s relationship with the people of Israel, who repeatedly turn to other gods. The phrase “ashi-shei a-na-vim” is often translated as “cakes of raisins,” but a more literal translation is “cakes made of new wine”.
[HOS.3.2] And I purchased it for me in fifteen silver, and a khomer of barley and a portion of barley. [§]
va-ekhreha li bakhameshah asar kesef vekhomer seorim veletech seorim
This verse details a purchase. 'Va-ekhreha' means 'and I purchased it'. 'Li' means 'for me'. 'Bakhameshah asar' means 'in fifteen'. 'Kesef' means 'silver'. 'Ve' means 'and'. 'Khomer' is a unit of measure for dry goods. 'Seorim' means 'barley'. 'Veletech' indicates a portion or amount.
[HOS.3.3] And I said to her, “You will dwell with me for many days. Do not commit adultery, and do not belong to any man. And also I will belong to you.” [§]
va'omar eleiha yamim rabim teshevi li lo tizni v'lo tihiyi le'ish v'gam ani elayich.
This verse comes from the Book of Hosea 1:2. 'Va'omar' means 'and I said'. 'Eleiha' means 'to her'. 'Yamim rabim' means 'many days'. 'Teshevi' means 'you will dwell'. 'Li' means 'to me'. 'Lo tizni' means 'do not commit adultery'. 'V'lo tihiyi' means 'and you will not be'. 'Le'ish' means 'to a man'. 'V'gam ani' means 'and also I'. 'Elayich' means 'to you'. The verse is a command given to a woman.
[HOS.3.4] For many days the sons of Israel will dwell, there being no king and no leader, and there being no sacrifice and no standing stone, and there being no priestly vest and no household idols. [§]
ki yamim rabim yeshvu bnei yisrael ein melek veein sar veein zebach veein matzevah veein efod uterafim
This verse describes a time when the people of Israel lived without a king, leader, religious sacrifice, standing stone, priestly vest, or household idols. "Yamim" means days, "rabim" means many, "yeshvu" means they will dwell/sit, "bnei yisrael" means the sons of Israel, "ein" means there is not, "melek" means king, "sar" means leader/prince, "zebach" means sacrifice, "matzevah" means standing stone, "efod" means priestly vest, and "terafim" means household idols.
[HOS.3.5] After the Israelites return, they will seek Yahveh, their Gods, and David, their king, and they will fear Yahveh and his goodness in the latter days. [§]
akhah-ree ya-shoo-voo benay yis-rah-el oo-vik-shoo et-yeh-vah-veh eh-loh-hay-hem ve-et dah-veed mal-kahm oo-pah-khah-doo el-yeh-vah-veh ve-el-too-vo be-akhah-reet hah-yah-meem.
This verse describes the Israelites returning and seeking God and David their king. It states they will fear Yahveh and his goodness in the latter days. 'Akhah-ree' means 'after'. 'Ya-shoo-voo' means 'they will return'. 'Benay yis-rah-el' means 'sons of Israel' or 'Israelites'. 'Vik-shoo' means 'they will seek'. 'Et' is a particle marking a definite object. 'Yeh-vah-veh' is the name of God. 'Eh-loh-hay-hem' means 'their gods'. 'Ve-et' is 'and'. 'Dah-veed' is the name David. 'Mal-kahm' means 'their king'. 'Pah-khah-doo' means 'they will fear'. 'El' means 'to'. 'Too-vo' means 'his goodness'. 'Be-akhah-reet hah-yah-meem' means 'in the latter days'.
HOS.4
[HOS.4.1] Hear the word of Yahveh, people of Israel, for Yahveh has a dispute with the inhabitants of the land, because there is no truth, and no kindness, and no knowledge of the Gods in the land. [§]
shimeu dvar-yahveh benei yisrael ki riv layahveh im-yoshvei haaretz ki ein-emet ve-ein-chesed ve-ein-daat elohim baaretz.
This verse is an address to the people of Israel, stating that Yahveh has a dispute with the inhabitants of the land because there is no truth, kindness, or knowledge of the Gods within the land. ‘Dvar’ means word or matter. ‘Benei’ means sons or people of. ‘Riv’ means dispute or contention. ‘Im’ means with. ‘Yoshvei’ means inhabitants or dwellers. ‘Haaretz’ means the land. ‘Ein’ means there is not. ‘Emet’ means truth. ‘Chesed’ means kindness or mercy. ‘Daat’ means knowledge. ‘Elohim’ is the Gods (plural). ‘Baaretz’ means in the land.
[HOS.4.2] False gods and denial, and murder and theft and adultery have broken forth, and they have touched blood with blood. [§]
Alo vehachesh veratzokh vegannov venaof paratzu vedamim bedamim naga'u.
This verse lists a series of transgressions. 'Alo' means false gods. 'Vehachesh' means to deny. 'Veratzokh' means to murder. 'Vegannov' means to steal. 'Venaof' means to commit adultery. 'Paratzu' means they have broken or transgressed. 'Vedamim bedamim naga'u' means they have touched blood with blood, or engaged in bloodshed.
[HOS.4.3] Therefore, the Earth will mourn, and all who dwell in it will be dismayed, by the creatures of the field and by the birds of the heavens, and also the fish of the sea will be gathered. [§]
al-ken | te'evel ha'aretz ve'umalal kol-yoshev ba'ha be'chayyat ha'sadeh u've'of ha'shamayim ve'gam d'gei ha'yam ye'asefu.
This verse describes the Earth mourning and all its inhabitants being dismayed due to a coming judgement. It specifies creatures of the field, birds of the heavens, and fish of the sea being gathered (likely referring to their demise). "al-ken" means 'therefore'. "te'evel" means 'to mourn'. "ha'aretz" means 'the Earth'. "ve'umalal" means 'and dismayed'. "kol-yoshev ba'ha" means 'all who dwell in it'. "be'chayyat ha'sadeh" means 'by the creatures of the field'. "u've'of ha'shamayim" means 'and by the birds of the heavens'. "ve'gam d'gei ha'yam" means 'and also the fish of the sea'. "ye'asefu" means 'they will be gathered'.
[HOS.4.4] Surely let no man strive, and let no man rebuke, and may your people be like those who contend like a priest. [§]
ak-ee-sh ee-sh al-ya-rev ve-al-yo-khakh eesh ve-am-kha ki-mer-ee-vey ko-hen
This verse contains several components. "Ak-ee-sh" is an emphatic particle meaning 'only' or 'surely'. "Ee-sh" means 'man'. "Al-ya-rev" means 'let not strive' or 'let no one contend'. "Al-yo-khakh" means 'let no one rebuke' or 'let no one reprove'. "Ve" means 'and'. "Am-kha" means 'your people'. "Ki-mer-ee-vey" means 'like those who strive' or 'like contenders'. "Ko-hen" means 'priest'. Therefore, the verse speaks of a situation where no one should contend or rebuke, comparing the people to those who contend like priests.
[HOS.4.5] And you will stumble today, and a prophet with you will also stumble tonight, and I have likened your mother. [§]
vekashalta hayom vekashal gam navi imcha layla vedamiti immecha.
This verse consists of several parts. 'Vekashalta' means 'and you will stumble'. 'Hayom' means 'today'. 'Vekashal' means 'and will stumble'. 'Gam' means 'also'. 'Navi' means 'prophet'. 'Imcha' means 'with you'. 'Layla' means 'night'. 'Vedamiti' means 'and I have likened'. 'Immecha' means 'your mother'. Therefore, the verse speaks of stumbling today, a prophet stumbling with you tonight, and a comparison to your mother.
[HOS.4.6] My people are likened to those without knowledge, for you, Yahveh, are knowledge, and you have rejected them, and I will reject you from being a priest to me, and you have forgotten the instruction of the Gods; I will forget your children also. [§]
nidmu ammi mibli hada'at ki-atah hada'at ma'asta ve'ema's'kach mikahēn li vatishkach torat eloheykha eshkach baneikha gam-ani.
This verse describes a situation where the people are likened to those without knowledge, because Yahveh, who is knowledge, has rejected them. They have abandoned their priest and forgotten the instruction of the Gods, and as a result, their children are forgotten as well. The verse uses direct, literal terms for the divine names and concepts.
[HOS.4.7] Even the cherubim have sinned against me; their glory I will declare in disgrace. [§]
kruh-vahm ken hah-tah-oo lee kuh-vod-ahm buh-kah-lon ah-meer
This verse uses several names and concepts relating to God and Israel. 'kruh-vahm' appears to be a derivative of 'keruv', meaning cherubim. 'ken' means 'even' or 'thus'. 'hah-tah-oo' is the verb 'to sin'. 'lee' means 'to me'. 'kuh-vod-ahm' means 'their glory'. 'buh-kah-lon' means 'in disgrace'. 'ah-meer' means 'I will declare' or 'I will say'. Thus, the verse is speaking of the cherubim sinning against God, and their glory being turned to disgrace, which God will declare.
[HOS.4.8] The sin of my people they will eat, and to their iniquity their soul will bear. [§]
khata't ammi yokh'lu ve'el-'avonam yis'u nafsho
This verse describes the people eating the sin of their nation and their souls bearing their iniquity. 'Khata't' means sin or offering for sin. 'Ammi' means my people or nation. 'Yokhilu' means they will eat. 'Ve'el' is a conjunction meaning 'and to'. 'Avonam' means their iniquity or wrongdoing. 'Yis'u' means they will bear or carry. 'Nafsho' means their soul or life.
[HOS.4.9] And it will be that the people will be like a priest, and I, Yahveh, will oversee their ways and repay them for their deeds. [§]
ve-ha-ya ka-am ka-ko-hen u-pa-kad-ti a-lav dera-chav u-ma-a-la-lav a-shivev lo.
This verse describes a situation where the people will be like a priest, and Yahveh will oversee their ways and repay them for their deeds. 've-ha-ya' means 'and it will be.' 'ka-am' means 'like a people.' 'ka-ko-hen' means 'like a priest.' 'u-pa-kad-ti a-lav' means 'and I will oversee upon him.' 'dera-chav' means 'his ways.' 'u-ma-a-la-lav' means 'and his deeds.' 'a-shivev lo' means 'I will repay to him.'
[HOS.4.10] And they will eat, but they will not be satisfied. They have hurried, but they will not break forth, because they have abandoned Yahveh to keep [something else]. [§]
ve-akhlu ve-lo yisbau hiznu ve-lo yifrotzu ki-et-Yahveh azvu lishmor.
This verse describes a consequence of abandoning Yahveh. "Ve-akhlu" means "and they will eat". "Ve-lo yisbau" means "and they will not be satisfied". "Hiznu" means "they have hurried". "Ve-lo yifrotzu" means "and they will not break out/burst forth". "Ki-et-Yahveh azvu" means "because Yahveh they have abandoned". "Lishmor" means "to keep". The verse implies that despite consuming and hastening, they will find no fulfillment because they have forsaken Yahveh to maintain [something else].
[HOS.4.11] Unfaithfulness and wine and new wine take the heart. [§]
zinut veh-yah-veen veh-tee-rosh yik-akh-lev
This verse consists of several words. "zinut" refers to unfaithfulness or adultery. "veh" means "and". "yahveen" is a form of the word for wine. "veh" again means "and". "tee-rosh" refers to new wine or grape juice. "yik-akh-lev" means "takes the heart" or "captivates the heart". The verse is describing things that affect a person's emotions or moral standing.
[HOS.4.12] My people ask in their counsel, and their staff will declare to them, for a spirit of immorality has led astray, and they committed adultery from under their Gods. [§]
am-ee beh-ayt-soh yish-ahl, oo-mak-loh yah-geed loh; kee roo-akh zen-oo-neem hit-ah, vay-iz-noo mi-tah-hat eloh-ay-hem.
This verse describes a people who seek counsel, and are led astray by a spirit of immorality. "Ammi" means "my people". "Be'etso" means "in their counsel". "Yish'al" means "they ask". "U'maklo" means "and their staff/scepter". "Yaggid lo" means "will declare to them". "Kee" means "for/because". "Ruach" means "spirit". "Zenunim" means "immorality/adultery". "Hit'ah" means "led astray". "Vayiznu" means "they committed adultery". "Mitahhat" means "from under". "Eloheyhem" means "their Gods".
[HOS.4.13] They will sacrifice on the heads of the mountains, and they will burn incense on the hills, under oak and pistachio and terebinth, for the shade of them is good. Therefore your daughters will commit adultery and your daughters-in-law will commit fornication. [§]
al-ra'shei heharim yezabehu ve'al-hageva'ot yekteiru tachat allon ulivneh ve'elah ki tov tsillah al-ken tizneina benoteichem vechaloteichem tena'afnah
This verse describes idolatrous worship practices. People are sacrificing on mountaintops and burning incense on hills, under oak, pistachio, and terebinth trees because these trees provide good shade. As a consequence, the verse states that their daughters will commit adultery and their daughters-in-law will commit fornication.
[HOS.4.14] I will not punish your daughters for their whoring, and I will not punish your wives for their adulteries, because they go with prostitutes and sacrifice with sacred prostitutes. And a people who does not understand will be led astray. [§]
lo-efkod al-benoteichem ki tiznehna ve-al-kalloteichem ki tena’afna ki-hem im-ha-zonot yiparedu ve-im-ha-kdeshot yizabechu ve-am lo-yavin yillabet.
This verse is a condemnation of sexual immorality and idolatry. It states that punishment will not be visited upon the daughters for their adultery, nor upon the wives for their infidelity, because they associate with prostitutes and sacrifice to sacred prostitutes. The verse concludes by stating that a people who does not understand will stumble.
[HOS.4.15] If you are a fornicator, Israel, let not Judah be ashamed, and do not come to Gilgal, nor ascend to the house of Aven, and do not swear, ‘The life of Yahveh.’ [§]
im zoneh attah Yisrael al yeasham Yehudah ve al tabo hagilgal ve al taalu beit aven ve al tishab'u chai Yahveh.
This verse is a rebuke, likely spoken by a prophet. It accuses Israel of spiritual adultery (being a 'zoneh,' meaning a fornicator or adulterer). It then instructs Judah not to be ashamed, and forbids both nations from going to Gilgal or ascending to the house of Aven, and warns against falsely swearing by the life of Yahveh.
[HOS.4.16] For the covering of rebellion has rebelled against Israel. Now Yahveh will pasture them like a young goat in the spacious land. [§]
ki kfarah soreirah sarar Yisrael, atah yir'em Yahveh kekebes bamerechav.
The verse speaks of Israel’s rebellion being a covering, or atonement, for sin. It states that Israel has acted rebelliously. Now, Yahveh will pasture them like a young goat in a spacious pasture.
[HOS.4.17] A league of idols, Ephraim, leave him to himself. [§]
khavur atsavim efraim hanakh-lo
This verse is complex and potentially figurative. 'Khavur' means 'bound together' or 'league'. 'Atsavim' refers to idols. 'Efraim' is a proper noun, referring to the tribe or person of Ephraim. 'Hanakh-lo' means 'let him alone' or 'leave him to himself'. The verse seems to be talking about Ephraim being allied with idols and a suggestion to let him continue on that path.
[HOS.4.18] Your princes are rebels, and companions of thieves; all of them love bribes, and chase after rewards. Therefore, the Gods will not judge their cause, or see their righteousness. They bring shame upon their protector. [§]
sar sav'am hazneh hiznu ahavu hevu qalon magenieha
This verse comes from Isaiah 1:23. 'Sar' means 'prince' or 'leader'. 'Sav'am' is a plural form referring to rulers. 'Hazneh' means 'the adulterous'. 'Hiznu' means 'they are impure'. 'Ahavu' means 'they love'. 'Hevu' means 'they bring'. 'Qalon' means 'shame' or 'dishonor'. 'Magenieha' means 'their shield' or 'their protector'.
[HOS.4.19] He binds her spirit with her wings, and they will be ashamed from their altars. [§]
tsarar ruach otah bikhnafeiha v'yevoshu mizivchotam
tsarar - to bind, restrain; ruach - wind, breath, spirit; otah - her; bikhnafeiha - with her wings; v'yevoshu - and they will be ashamed; mizivchotam - from their altars.
HOS.5
[HOS.5.1] Hear this, you priests, and listen, house of Israel, and you, house of the king, pay attention, because the judgment is for you. For you have become a snare to Mitzpah, and a net spread upon Tabor. [§]
Shim'u-zo't hakohenim vhakshiv'u beit Yisrael ubeit hammelech ha'azinu ki lachem hamishpat ki pach hayitem lemitzpah vereshet perusha al-tavor.
This verse is addressed to the priests, the house of Israel, and the house of the king. It states that judgment is for them, and likens them to a snare at Mitzpah and a net spread upon Tabor.
[HOS.5.2] And you shall slaughter the distressed goats, those who have become deeply troubled, and I will administer correction to them all. [§]
ve-shach-ta-ha se-tim ha-em-i-ku va-a-nee moo-sar le-kul-lam
This verse contains a command and a statement of intent. The first part involves slaughtering the goats, specifically those deeply distressed. The second part indicates that 'I' will provide discipline to all.
[HOS.5.3] I have known Ephraim, and Israel is not hidden from me, for now you have been unfaithful, Ephraim; Israel is defiled. [§]
ani yada'ti efrayim ve'yisra'el lo nichchad mimmeni ki ata hazneita efrayim nitma yisra'el.
This verse speaks of God's knowledge of Ephraim and Israel, and their spiritual unfaithfulness. "Yada'ti" means "I knew." "Efrayim" and "Yisra'el" are proper names. "Nichchad" means "hidden." "Hazneita" is a verb meaning "you have committed adultery" or "you have been unfaithful". "Nitma" means "is defiled". The verse expresses a lament over the spiritual impurity of Ephraim and Israel.
[HOS.5.4] They will not give their deeds to return to the Gods, for a spirit of adultery is within them, and they do not know Yahveh. [§]
lo yitnu ma'aleheihem lashuv el-eloheihem ki ruach zinunim bekirbam ve'et-Yahveh lo yad'u.
This verse discusses a people who will not return to their Gods. It states that this is because of a spirit of adultery within them, and they do not know Yahveh. The word 'ma'aleheihem' refers to their deeds or actions. 'Zinunim' translates to adultery or fornication, used here metaphorically to describe spiritual unfaithfulness. 'Yad'u' means 'to know' in the sense of intimate relationship or acknowledgement.
[HOS.5.5] And the strength of Israel will answer before His face, and Israel and Ephraim will stumble because of their iniquity. Judah also stumbled with them. [§]
ve'anah gevon-yisrael befanav veyisrael veefrayim yikkashlu ba'avonam kashal gam-yehuda imam.
This verse describes the response of 'the strength of Israel' before 'His face' and the stumbling of Israel and Ephraim because of their iniquity. Judah also stumbled with them. 'Gevon' literally means strength or power. 'Yisrael' means Israel. 'Efrayim' is Ephraim. 'Yehuda' is Judah. 'Avon' means iniquity. 'Panav' means His face.
[HOS.5.6] With their sheep and with their cattle they will go to seek Yahveh, and they will not find him. Strength is removed from among them. [§]
be-tso-nam u-ve-ve-karam ye-lek-hu le-va-kesh et-Yahveh ve-lo yim-tza-u kha-lats me-hem.
This verse describes people going to seek Yahveh with their sheep and cattle, but not finding him, and strength being removed from them. 'Tso-nam' refers to their sheep, 've-karam' refers to their cattle, 'le-va-kesh' means to seek, 'et-Yahveh' refers to Yahveh, 've-lo yim-tza-u' means they will not find, and 'kha-lats me-hem' means strength will be removed from them.
[HOS.5.7] They have betrayed Yahveh, because they have given birth to foreign sons. Now, a month will consume their portions. [§]
Bah-veh-huh bah-gah-doo kee-bah-neem zah-reem yah-lah-doo ah-tah-huh yo-khleh-em kho-desh et-khel-keh-hem.
This verse describes a betrayal of Yahveh through the birthing of foreign children. As a consequence, a month will consume their portions. 'Bah-veh-huh' is a variation of YHVH, 'bah-gah-doo' means 'they have dealt falsely' or 'betrayed', 'kee-bah-neem' means 'because sons', 'zah-reem' means 'foreign', 'yah-lah-doo' means 'they have given birth', 'atah-huh' means 'now', 'yo-khleh-em' means 'will consume them', 'kho-desh' means 'month', 'et' is a particle indicating the direct object, and 'khel-keh-hem' means 'their portions'.
[HOS.5.8] Blow the ram's horn in Gibeah, the trumpet in Ramah. Shout in Beth Aven, after you, Benjamin. [§]
tee-k'oo shoh-far bah-gih-bay-ah, khatzotz-rah bah-rah-mah, hah-ree-oo beit ah-ven ah-khah-re-kah bin-yah-meen.
This verse is a call to sound the trumpets and shout from various locations, likely as a signal for gathering or warfare. "Sho far" refers to a ram's horn used as a trumpet. "Gih-bay-ah" is a hill or elevated place. "Ramah" is also a high place, often a town. "Beit Aven" is a place name, meaning 'house of wickedness'. The verse is directed 'after' Benjamin, suggesting a gathering following or related to the tribe of Benjamin.
[HOS.5.9] Ephraim will be for a reproach on the day of rebuke, within the tribes of Israel, I have declared faithfulness. [§]
Ephrayim leshamma tihyeh beyom tochecha beshibte Yisrael hodaati ne'emana.
This verse speaks of Ephraim becoming a reproach on the day of rebuke, within the tribes of Israel, and that a faithfulness has been declared. 'Ephrayim' is a proper noun, the name of a person or place. 'Leshamma' means 'to reproach' or 'for a reproach'. 'Tihyeh' means 'you will be'. 'Beyom' means 'on the day of'. 'Tochecha' means 'rebuke'. 'Beshibte' means 'in the tribes of'. 'Yisrael' is the name of a people or nation. 'Hodaati' means 'I have declared'. 'Ne'emana' means 'faithfulness' or 'true'.
[HOS.5.10] The leaders of Judah were like those who remove boundaries, upon them I will pour my anger like water. [§]
ha-yu sarei yehudah kemasigei gevul aleihem eshpokh kamayim evrati.
This verse uses several key terms. "sarei" means "princes" or "leaders". "Yehudah" is Judah. "kemasigei" means "like those who remove". "gevul" means "boundary" or "border". "aleihem" means "upon them". "eshpoch" means "I will pour". "kamayim" means "like water". "evrati" means "my anger". The verse describes a judgment upon the leaders of Judah, where the speaker will pour out their anger upon them.
[HOS.5.11] Oppressed is Ephraim, broken in judgement, for he was willing to go after a command. [§]
ah-shook ef-rah-eem reh-tsoot meesh-paht kee ho-eel hah-lahk ah-khah-ree tsaw
This verse describes Ephraim as oppressed and broken in judgement because he willingly followed commands. "Ashuq" means oppressed. "Ephraim" is a proper noun, the name of a tribe of Israel. "Retsuts" means broken or crushed. "Mishpat" means judgement. "Hohil" means he was willing. "Halakh" means he walked or went. "Akharei" means after. "Tsaw" means a command or decree.
[HOS.5.12] And I am like rot to Ephraim and like a maggot to the house of Judah. [§]
Va-ani ka-ash le-Efrayim ve-karakav le-beit Yehudah.
This verse uses figurative language to describe God’s attitude toward the tribes of Ephraim and Judah. “Ka-ash” means to rot or decay, and is used metaphorically. “Karakav” is related to the word for “worm” or “maggot” and signifies corruption. The verse indicates that God views Ephraim as something rotting and Judah as infested with corruption.
[HOS.5.13] Ephraim saw his weakness, and Judah saw his pain. Ephraim went to Assyria and sent to the king of Jereb. But he was not able to heal you, nor could he cure your pain. [§]
Va-yar ef-ra-yim et-chal-yo ve-yeh-oo-dah et-me-zo-ro va-ye-lech ef-ra-yim el-ash-shur va-yish-lach el-me-lech ya-rev ve-hu lo yu-chal li-re-fo la-chem ve-lo yig-heh mi-chem ma-zor.
This verse describes Ephraim and Judah seeking help from Assyria and the king of Jereb for their sickness. The verse states that neither is able to heal or help them.
[HOS.5.14] For I am as a jackal to Ephraim, and as a lion to the house of Judah. I, I will tear and go, I will carry and there is no rescuer. [§]
Ki anokhi kashachal le’efraim ve’kachpir l’beit Yehudah. Ani ani etrof ve’elech, essa ve’ein matzil.
This verse uses several key names for God and descriptive imagery. "Anokhi" means "I". "Kashachal" refers to a jackal. "L’efraim" means "to Ephraim". "Ve’kachpir" means "and as a lion". "L’beit Yehudah" means "to the house of Judah". "Etrof" means "I tear". "Elech" means "I go". "Essa" means "I carry". "Ve’ein matzil" means "and there is no rescuer". The verse is a declaration of God's power and intention concerning the tribes of Ephraim and Judah.
[HOS.5.15] I will certainly return to my place, until they acknowledge their guilt and seek the faces of the Gods. When they are in distress, they will earnestly seek me. [§]
eh-lekh ah-shoo-vah el-meh-ko-mee ahd ah-sher yeh-esh-moo oo-vik-shoo pah-nai bah-tsar lah-hem yish-ah-khroo-nee.
This verse describes a time when God will return to his place, but will be sought out by people in times of trouble. They will earnestly look for God when they are in distress. "El" means God. "Elohim" is plural gods. "Pah-nai" is plural, referring to the faces of the Gods. "Yishahkhroo-nee" is a reflexive verb suggesting seeking. It is written in a poetic form and is often understood to indicate a period when God seems distant, but will respond to genuine pleas for help.
HOS.6
[HOS.6.1] Go, and let us return to Yahveh, for He has torn, and He will heal us; He has wounded, and He will bandage us. [§]
lekhu venashuvah el-Yahveh, ki hu taraph veyirpa'enu, yakh veyakhbeshenu.
This verse contains a call to return to Yahveh, acknowledging that He has torn, but will heal, and wounded, but will bandage. 'Lekhu' means 'go' or 'come'. 'Venashuvah' means 'and we will return'. 'El-Yahveh' means 'to Yahveh'. 'Ki' means 'for' or 'because'. 'Hu' means 'He'. 'Taraph' means 'to tear'. 'Veyirpa'enu' means 'and He will heal us'. 'Yakh' means 'He will strike or wound'. 'Veyakhbeshenu' means 'and He will bandage us'.
[HOS.6.2] He will make us live from days, on the third day he will establish us, and we will live before his face. [§]
yekhayyenu miyomayim bayom haslishi yekimenu venikhyeh lifanav.
This verse consists of several words. 'yekhayyenu' means 'he will make us live'. 'miyomayim' means 'from days'. 'bayom' means 'on the day'. 'haslishi' means 'the third'. 'yekimenu' means 'he will establish us'. 'venikhyeh' means 'and we will live'. 'lifanav' means 'before his face'. The verse speaks of being made alive from days and being established to live before God.
[HOS.6.3] And we will know, we will pursue knowing Yahveh, as the sunrise, certain is its arising; and He will come to us as the rain, as a shower that waters the earth. [§]
veh-nay-deh-ah nir-deh-fah lah-daht et-Yahveh keh-shah-har nah-kon moh-tsah-oh veh-yah-vo keh-geshem lah-noo keh-mal-kosh yo-reh ah-rets
This verse expresses a desire to truly know Yahveh, comparing that knowledge to the certainty of the sunrise and the life-giving nature of rain. The imagery evokes a longing for a close, consistent relationship with Yahveh, likened to rain that regularly waters the earth.
[HOS.6.4] What can I do to you, Ephraim? What can I do to you, Judah? And your kindness is like the morning cloud, and like the early dew that goes away. [§]
mah eh-eh-seh le-kah ef-rah-eem, mah eh-eh-seh le-kah yeh-oo-dah, ve-khas-deh-khem ka-ah-nan bo-ker ve-ka-tal mash-kheem holekh.
This verse poses a rhetorical question to Ephraim and Judah, lamenting their lack of steadfast love. 'Mah eh-eh-seh' translates to 'what will I do?' or 'what can I do?' directed towards each tribe. 'Khasdeh-khem' refers to 'your steadfast love' or 'your kindness'. The verse uses similes comparing their love to a morning cloud and early dew, both of which quickly disappear.
[HOS.6.5] Therefore, I have prophesied against the prophets, and I have killed them with the words of my mouth, and your judgments will go forth as light. [§]
al-ken khatzavti banneviim haragtim be'imrei-fi umishpateikha or yetzei.
This verse describes a divine action. 'al-ken' means 'therefore'. 'khatzavti' means 'I have dug' or 'I have carved', but in this context, it's a metaphorical use, meaning 'I have prophesied against'. 'banneviim' means 'among the prophets'. 'haragtim' means 'I have killed'. 'be'imrei-fi' means 'with the words of my mouth'. 'umishpateikha' means 'and your judgments'. 'or yetzei' means 'light will go forth'. The verse describes the speaker (God) having prophesied against and killed prophets, and as a result, divine judgments will manifest as light.
[HOS.6.6] For lovingkindness is what I desired, and not sacrifice, and knowledge of the Gods is more than burnt offerings. [§]
kee chesed chafatzti v’lo-zavach v’da’at Elohim me’olot.
This verse discusses what God desires. "Chesed" refers to lovingkindness or faithfulness. "Chafatzti" means I desired. "Zavach" is sacrifice. "Da’at" is knowledge. "Elohim" refers to the Gods. "Me’olot" refers to burnt offerings or elevation.
[HOS.6.7] And they, like a man, crossed the covenant there, they were unfaithful in me. [§]
ve-hem-ma ke-adam av-ru brit sham bag-du vi.
This verse describes a broken covenant. "ve-hem-ma" means "and they". "ke-adam" means "like a man". "av-ru" means "they passed" or "they crossed", often used in the context of entering into a covenant. "brit" means "covenant". "sham" means "there". "bag-du" means "they dealt treacherously" or "they were unfaithful". "vi" means "in me". The verse describes people entering a covenant and then being unfaithful to it.
[HOS.6.8] Gilead is a city of workers of wickedness, covered with blood. [§]
Gil'ad kir-yat po-ay-lay av-en, a-koo-vah mee-dam.
Gil'ad is a place name, a region east of the Jordan River. "Kir-yat" means "city" or "town". "Po-ay-lay" is the plural of "po-el", meaning "workers" or "doers". "Av-en" means "wrong" or "wickedness". "A-koo-vah" means "covered" or "lurking". "Mee-dam" means "with blood" or "from blood". The verse describes Gilead as a city of workers of wickedness, covered with or lurking in blood.
[HOS.6.9] And like the strength of a man of troops, a company of priests, the way to massacre Shechem, because wickedness they did. [§]
oo-keh-ha-key ee-sh geh-doo-deem heh-ver koh-ha-neem deh-rekh yer-atz-hoo-shekh-mah kee zee-mah ah-soo
This verse describes a violent act committed by individuals likened to strong men and a company of priests, specifically a massacre at Shechem. It states that this act was done because of wickedness.
[HOS.6.10] In the house of Israel, I have seen lewdness. There, adultery belongs to Ephraim, and Israel is defiled. [§]
beh-beet yis-rah-el rah-ee-tee sha-ah-ree-ree-yah sham zen-oot le-ef-rah-eem neet-mah yis-rah-el.
This verse describes a vision seen concerning the house of Israel. It accuses Ephraim and Israel of immorality and defilement. 'Beit Yisrael' means 'house of Israel'. 'Sha'ariri'yah' is a poetic term for immorality or lewdness. 'Znut' means 'adultery' or 'immorality'. 'Nitmā' means 'defiled' or 'polluted'.
[HOS.6.11] Also, Judah pours out a harvest to you, in my return from the captivity of my people. [§]
gam-yəhūḏāh shat qatsir lakh bəshūḇî shəḇût ʿammî.
This verse comes from Isaiah 16:9. "Gam" means also or even. "Yehudah" is Judah. "Shat" means to pour out or offer. "Qatsir" is a harvest offering. "Lakh" means to you. "Bəshūḇî" means in my return. "Shəḇût" means captivity or exile. "ʿammî" means my people. The verse speaks of Judah offering a harvest to Yahveh upon the return of the people from exile.
HOS.7
[HOS.7.1] I will heal Israel, and the iniquity of Ephraim will be revealed, and the wickedness of Samaria. For they have acted falsely, and a thief will come. A multitude will plunder openly. [§]
kə-rā-p̄ə-’î lə-yiś-rā-’ēl wə-niḡ-lā-ḏā ‘ă-wōn ‘ĕf-rā-’îm wə-rā-‘ōṯ šō-mə-rōn kî pā-‘ă-lū šā-qer wə-ga-nāb yā-bō’ pā-šaṭ gə-dūd ba-ḥūṣ.
This verse describes the healing of Israel alongside the revelation of the iniquity of Ephraim and the wickedness of Samaria. It states that they acted falsely, a thief will come, and a multitude will plunder openly.
[HOS.7.2] And they will not say in their heart, "I remember all their evil now. Their deeds surround them before my face they were." [§]
oo-val-yah-oh-mer-oo lee-lev-ahv-ahm kol-rah-ah-tahm zah-char-tee ah-tah-h seh-vahv-oom mah-ahl-lei-hem neh-ged pah-nai hah-yoo
This verse describes God remembering all the evil deeds of a people. 'oo-val' is a negative construction meaning 'not...will they say'. 'lee-lev-ahv-ahm' refers to their heart. 'kol-rah-ah-tahm' means all their evil. 'zah-char-tee' means I have remembered. 'ah-tah-h' means now. 'seh-vahv-oom' means around them, or surrounding them. 'mah-ahl-lei-hem' means their deeds. 'neh-ged pah-nai' means before my face. 'hah-yoo' means they were.
[HOS.7.3] In their wickedness, they will rejoice, the king, and in their deceit, officials. [§]
b'ra'atam y'sam'chu-melech u'v'chash'eihem sarim
This verse describes the reaction of a king and officials to the wickedness of people. "b'ra'atam" means "in their wickedness". "y'sam'chu" means "they will rejoice". "melech" means "king". "u'v'chash'eihem" means "and in their deceit". "sarim" means "officials". The structure is parallel, showing the king rejoicing in wickedness and the officials in deceit.
[HOS.7.4] All of them are adulterers, like a burning oven from the oven; they sit in a city, kneading the dough until its sourness. [§]
kul-lam me-na-afeem ke-mo tan-noor bo-e-rah me-o-feh yish-bo-ote me-eer mil-loosh ba-tsek ad-chum-tsa-to
This verse uses a metaphor comparing people to bread dough that has over-proofed and become sour. “Kul-lam” means “all of them.” “Me-na-afeem” is derived from the root for adultery and means “adulterers.” “Ke-mo” means “like.” “Tan-noor” is an oven. “Bo-e-rah” means “burning.” “Me-o-feh” means “from the oven.” “Yish-bo-ote” means “sit.” “Me-eer” means “of a city.” “Mil-loosh” means “kneading.” “Ba-tsek” means “the dough.” “Ad-chum-tsa-to” means “until its sourness.” The verse is accusing people of being spiritually corrupted and beyond redemption.
[HOS.7.5] The day of our king, the leaders have begun anger from Mayim. He extended his hand against the mockers. [§]
yohm mal-keh-noo heh-khah-loo sah-reem khah-maht mee-yah-yeen mah-shakh yah-doh et-lots-tseem.
This verse describes a day of kingship where leaders have begun to express anger, and someone (possibly a king or powerful figure) has extended their hand to those who are mocking or deriding.
[HOS.7.6] For they drew near like a furnace to their heart within them all the night; they bake them, and in the morning it burns like fire and flame. [§]
kee-ker-voo kha-tan-noor liv-bam be-ar-bam kol-ha-lai-lah ya-shen o-feh-hem bo-ker hu bo-er ke-esh le-ha-vah
This verse uses figurative language comparing the hearts of people to a furnace. 'Kerovu' means 'they draw near' or 'approach'. 'Katanu' means 'furnace'. 'Livbam' means 'to their heart'. 'Be-arbam' means 'in their inmost being' or 'within them'. 'Kol-ha-lai-lah' means 'all the night'. 'Yashen' means 'sleep'. 'Ofehem' means 'they bake' or 'they burn'. 'Boker' means 'morning'. 'Hu boer' means 'it burns'. 'Ke-esh lehavah' means 'like fire and flame'. The verse describes how people secretly harbor destructive intentions, keeping them hidden and building them up overnight, so they burst forth in the morning with intense passion.
[HOS.7.7] All of them will glow like a furnace, and they will consume their judges. All their kings have fallen, and there is no one calling to them to God. [§]
kul-lam yay-khah-moo kah-tan-noor ve-akh-loo et-shof-tay-hem kol-mal-khey-hem naf-aloo ayn-ko-ray bah-hem el-lay.
This verse describes a scene of intense destruction and judgment. "kul-lam" means 'all of them'. "yay-khah-moo" means 'they will be warm' or 'they will glow'. "kah-tan-noor" means 'like a furnace'. "ve-akh-loo" means 'and they will consume'. "et-shof-tay-hem" means 'their judges'. "kol-mal-khey-hem" means 'all their kings'. "naf-aloo" means 'they have fallen'. "ayn-ko-ray bah-hem" means 'there is no one calling to them'. "el-lay" means 'to me'.
[HOS.7.8] Ephraim among the peoples, he will be mixed. Ephraim was a cake without being turned. [§]
Efrayim ba-amim hu yitbolal, Efrayim haya ugah beli haphukah.
Efrayim is a proper noun, a name. 'Ba-amim' means 'among the peoples'. 'Hu' means 'he'. 'Yitbolal' means 'will be mixed'. 'Haya' means 'was'. 'Ugah' means 'a cake'. 'Beli' means 'without'. 'Haphukah' means 'being turned'. This verse describes Ephraim as being mixed among the nations, like a cake that hasn't been turned during baking, meaning it is not well-formed or has only one side baked.
[HOS.7.9] Foreigners ate his strength, and he did not know. Also, gray hair was cast upon him, and he did not know. [§]
akhlu zarim kohavo v'hu lo yada, gam-seivah zarka bo v'hu lo yada.
This verse describes a situation where foreigners consume the strength of someone, and that person is unaware. Additionally, gray hair appears upon them, yet they remain unaware. 'Akhlu' means 'they ate'. 'Zarim' means 'foreigners'. 'Kohavo' means 'his strength'. 'V'hu' means 'and he'. 'Lo yada' means 'did not know'. 'Gam' means 'also'. 'Seivah' means 'grayness' or 'gray hair'. 'Zarka' means 'cast' or 'threw'. 'Bo' means 'in him'.
[HOS.7.10] And the greatness of Israel responded before His face, and they did not return to Yahveh, their Gods, nor did they seek Him in all of this. [§]
ve'anah ge'on-yisrael bepanav velo-shavu el-yahveh elohehem velo bikshu hu bechol zot.
This verse describes the response of the greatness of Israel before God's face, and their failure to return to Yahveh, their God, or to seek Him at all, even in spite of everything.
[HOS.7.11] And it happened that Ephraim was like a dove, easily deceived, without understanding. They called to Egypt, and went to Assyria. [§]
Va-yhi Ephraim ke-yo-nah po-tah ein lev Mitzrayim karu Ashur halakhu.
This verse describes Ephraim as a dove that is easily deceived and lacking in understanding. They call out to Egypt for help, and instead go to Assyria. The verse suggests a foolish reliance on foreign powers rather than on Yahveh. 'Va-yhi' signifies 'and it happened' or 'and it was'. 'Ephraim' is a proper noun, referring to a tribe of Israel. 'Ke-yo-nah' means 'like a dove'. 'Po-tah' means 'simple' or 'easily deceived'. 'Ein lev' literally means 'no heart', but figuratively means 'without understanding'. 'Mitzrayim' is Egypt. 'Karu' means 'they called'. 'Ashur' is Assyria. 'Halakhu' means 'they went'.
[HOS.7.12] As they go, I will spread my net over them, like birds of the sky, I will bring them down. I will restrain them as one hears of the assembly. [§]
ka-asher ye-le-khu ef-rosh a-lei-hem rish-ti ke-of ha-sha-ma-yim o-ri-dem ai-sir-em ke-she-ma la-a-da-tam.
This verse describes a coming judgment. The speaker will spread a net upon those who go, bringing them down like birds of the sky, and restrain them as one hears about the assembly. The verse utilizes vivid imagery of trapping and constraint.
[HOS.7.13] Woe to them, because they have wandered from me. Waste will be to them, because they have transgressed against me. And I will pardon them, and they have spoken falsehoods about me. [§]
Oy lahem ki-naddu mimenni shod lahem ki-pash'u bi ve'anochi efdem vehema dibru alai kezavim.
This verse expresses a lament and condemnation. "Oy lahem" signifies "woe to them". It details how people have wandered from God, and because of their transgression against God, God will pardon them, even though they have spoken falsely about God. "Shod" is sometimes translated as 'destruction', but it can also mean 'waste' or 'desolation' as a result of wandering. "Efdem" means "I will pardon".
[HOS.7.14] And they did not cry out to me in their hearts, because they wail on their beds, over grain and wine they will be consumed, they will wander because of me. [§]
ve-lo za-a-ku ei-lai be-li-vam ki ye-lei-lu al-mish-ke-vo-tam al-da-gan ve-ti-rosh yit-go-ra-ru ya-su-ru bi.
This verse describes a people who do not cry out to God, but instead lament over their lost provisions. 've-lo' means 'and not'. 'za-a-ku' means 'they cried out'. 'ei-lai' means 'to me'. 'be-li-vam' means 'in their hearts'. 'ki' means 'that' or 'because'. 'ye-lei-lu' means 'they wail'. 'al-mish-ke-vo-tam' means 'on their beds'. 'al-da-gan ve-ti-rosh' means 'over grain and wine'. 'yit-go-ra-ru' means 'they will be consumed'. 'ya-su-ru bi' means 'they will wander because of me'.
[HOS.7.15] And I have disciplined, I have strengthened their power, and to me they will think evil. [§]
va-ani yissarti chizzakti zerootam ve-elai yecheshvu-ra
This verse describes a situation where the speaker has disciplined and strengthened a people, but they turn and think evil against the speaker. "Va-ani" means "and I". "Yissarti" means "I have disciplined". "Chizzakti" means "I have strengthened". "Zerootam" means "their arms" (metaphorically, their power). "Ve-elai" means "and to me". "Yecheshvu" means "they will think". "Ra" means "evil".
[HOS.7.16] They will not remain as they were, like a drawn bow. They will fall by the sword of their leaders, from the fury of their tongue, this is for scorn in the land of Egypt. [§]
ya-shoo-voo lo al-ha-yoo k’ke-sheh-ret reh-mee-yah yip-ploo ba-heh-rev sa-rei-hem miz-za-ahm l’sho-nahm zoh la-ahg-ahm b’eh-retz mitz-rah-yim.
This verse describes a reversal of fortune for Egypt. ‘Yashuvu’ suggests ‘they will return,’ but in the context of a prophecy, it indicates a change of state. ‘Lo al-hayu’ means ‘they will not be,’ indicating a state that will cease to exist. ‘K’keshet remiyah’ means ‘like a drawn bow,’ symbolizing potential and power. ‘Yiplu ba-herev sariehem’ means ‘they will fall by the sword of their leaders,’ indicating internal conflict. ‘Miz-za’am l’shonam’ means ‘from the fury of their tongue,’ suggesting that harsh words will lead to their downfall. ‘Zoh la’agham b’eretz mitzrayim’ means ‘this [is] for scorn in the land of Egypt.’
HOS.8
[HOS.8.1] God, a horn like an eagle over the house of Yahveh, because they have transgressed my covenant and acted wickedly against my law. [§]
El-chick-kah shofar, ka-nesher al-beit Yahveh; ya-an av-roo v’riti, v’al torati pas’oo.
This verse uses several names for God. "El" means "God". "Yahveh" is the proper name of the God of Israel. The verse also contains metaphorical language, comparing the breaking of the covenant to a horn (shofar) blowing and the transgression of the law to an eagle (nesher) upon the house (beit) of Yahveh. The verse is lamenting the broken covenant and the disobedience to the laws.
[HOS.8.2] They will cry out to me, my Gods, and Israel will know you. [§]
li yiz'aku elohay yeda'enekh yisrael
This verse contains several key names and verbs. 'li' means 'to me'. 'yiz'aku' is a verb meaning 'they will cry out'. 'elohay' is 'my Gods'. 'yeda'enekh' is a verb meaning 'they will know you'. 'yisrael' is 'Israel'. The verse describes Israel crying out to 'my Gods' and knowing 'you'.
[HOS.8.3] Israel abandoned what is good and its enemies pursued it. [§]
zanakh Yisrael tov oyev yird'foh
This verse describes Israel abandoning what is good and instead pursuing its enemies. 'Zanakh' means to abandon or forsake. 'Yisrael' is Israel. 'Tov' means good. 'Oyev' means enemy. 'Yird'foh' means to pursue or chase after.
[HOS.8.4] They crowned, but not by my appointment. They fashioned something, and I did not know. They made idols for themselves with their silver and their gold, so that it may be cut off. [§]
hem himliku velo mimmeni heshiru velo yada'ti kasfam uzehavam asu lahem atzavim lema'an yikkaret.
This verse describes a people who have crowned rulers not appointed by Yahveh, and have made idols for themselves using their silver and gold. Yahveh states they did this without his knowledge or consent. 'Hem' refers to 'they'. 'Himliku' means 'they crowned'. 'Velo mimmeni' means 'not from me'. 'Heshiru' means 'they fashioned/created'. 'Velo yada'ti' means 'I did not know'. 'Kasfam uzehavam' means 'their silver and their gold'. 'Asu lahem' means 'they made for themselves'. 'Atzavim' means 'idols'. 'Lema'an yikkaret' means 'so that it may be cut off/destroyed'.
[HOS.8.5] The Gods have abandoned your calves, Samaria. My nose burned with anger in them. Until when will they not be able to attain purity? [§]
zanach eglech shomron charah api bam ad-mati lo yuchlu nikkayon.
This verse comes from Hosea 8:5. 'Zanach' means 'abandoned'. 'Eglech' means 'your calves' (referring to idols). 'Shomron' is 'Samaria'. 'Charah' means 'burned' or 'was angry'. 'Api' means 'my nose' (a metaphorical expression for anger). 'Bam' means 'in them'. 'Ad-mati' means 'until when?' or 'how long?'. 'Lo yuchlu' means 'they cannot'. 'Nikayon' means 'purity'. Thus, the verse describes God's anger towards Samaria for abandoning the worship of the true God and turning to idols, and questions how long this impurity will last.
[HOS.8.6] For it is Israel that made it, and it is not the Gods who made it. For it will be like shavings, the calf of Samaria. [§]
kee mees-rah-el veh-hoo khah-rash ah-sah-hoo veh-loh eloh-heem hoo kee shva-veem yih-yeh eh-gel shoh-meh-rone
This verse discusses an image, specifically a calf, made by the Israelites. It states that the image was crafted by Israel itself, not by the Gods. The verse then compares the calf to shavings, implying its worthlessness and ultimately stating it is the calf of Samaria.
[HOS.8.7] For wind sows, and storm reaps. There is no growth for him, without making flour. Perhaps he will make weeds, and they will swallow him. [§]
ki ruach yizra'u vesufata yiktsoru kama ein-lo tzemach beli ya'aseh-kemach ulay ya'aseh zarim yivla'uhu.
This verse uses several names for God and depicts a scenario of futility and wasted effort. "Ruach" means wind or breath, and can be used metaphorically for God's spirit. "Yizra'u" is a verb meaning "they sow". "Sufata" means storm or whirlwind, referring to God's power. "Yiktsoru" means "they reap". "Ein-lo" means "he has no". "Tzemach" means growth or sprout. "Kemach" means flour. "Zarim" means foreign seeds or weeds. "Yivla'uhu" means "they will swallow him". The verse speaks of sowing with the wind, reaping the storm, having no growth, failing to make flour, and ultimately being consumed by weeds.
[HOS.8.8] Now, Yahveh has swallowed up Israel, and they are among the nations like a vessel without purpose in it. [§]
nivla yisrael ata Yahveh hayu bagoyim kichli ein chefetz bo.
This verse describes Israel being swallowed up, or consumed, and existing among the nations as a vessel without purpose. 'Nivla' means swallowed or consumed. 'Yisrael' is Israel. 'Ata' means now. 'Yahveh' is the proper name of God. 'Hayu' means they were or they exist. 'Bagoyim' means among the nations. 'Kichli' means like a vessel. 'Ein' means not or without. 'Chefetz' means purpose or desire. 'Bo' means in it or in him.
[HOS.8.9] For they have gone up to Assyria, a wild animal alone for him. Ephraim has turned to affections. [§]
kee-hem-mah-ah-loo ash-shoor peh-reh boh-dehd loh ef-rah-eem hit-nah-oo a-hah-veem
This verse describes Ephraim turning to Assyria, behaving like a wild, solitary animal. "Hemah" refers to them, referring to the people of Israel. "Ashshoor" is Assyria. "Pehreh" means wild, or untamed. "Bodhed" means solitary. "Lo" is to him, or for him. "Efrahim" is Ephraim. "Hitnahu" means they have forsaken, or turned to. "Ahavim" means loves or affections, here implying allegiance.
[HOS.8.10] Also, that they are given among the nations, now I will gather them, and they became few from the burden of the king of rulers. [§]
Gam ki yitnu bagoyim ata akabtzem vayachel me'at mimasa melech sarim.
This verse describes a situation where people are given among the nations, but God will gather them. It states they will become few from the burden of the king of rulers. 'Gam' means also. 'Ki' means that or because. 'Yitnu' means they will give. 'Bagoyim' means among the nations. 'Ata' means now. 'Akabtzem' means I will gather them. 'Vayachel' means and they became. 'Me'at' means few. 'Mimasah' means from the burden. 'Melech sarim' means king of rulers.
[HOS.8.11] Indeed, Ephraim made many altars for sin. These altars were for his sin. [§]
ki-hir-bah ef-ra-yim miz-beh-chot la-cha-toh ha-yu-lo miz-beh-chot la-cha-toh
This verse states that Ephraim made many altars for sin. The word 'mizbeachot' means altars, and 'lachato' means for sin or pertaining to sin. 'Hayu-lo' means 'were to him' or 'belonged to him'. The verse describes a proliferation of altars specifically used for atonement of sin.
[HOS.8.12] I will write for him the abundance of my teaching, as they accounted it like a stranger. [§]
ekhtav-lo rubo torati kmo-zar nekhashavu
This verse consists of several parts. 'Ekhtav-lo' means 'I will write for him.' 'Rubo torati' means 'the abundance of my teaching'. 'Kmo-zar' means 'like a stranger'. 'Nekhashavu' means 'they were accounted'. Combining these, the verse describes a situation where the abundance of the speaker's teaching is considered like a stranger.
[HOS.8.13] They will sacrifice the sacrifices of the boastful, they will sacrifice flesh and eat. Yahveh did not desire them. Now, He will remember their iniquity and He will visit their sins. They will return to Egypt. [§]
ziv-khay ha-beh-ha-vai yiz-b'khu ba-sar va-yo-kh'lu yeh-veh lo ra-tzam a-tah yiz-kor a-von-am ve-yif-kod kha-to-ot-am heim-ma mitz-raim ya-shuvu.
This verse describes a people offering sacrifices of animals, consuming the meat, and Yahveh’s displeasure. It then states that Yahveh will remember their iniquity and visit their sins upon them, and they will return to Egypt.
[HOS.8.14] And Israel forgot the one who made them, and they built palaces, and Judah multiplied cities with fortifications. And I sent fire into my cities, and it consumed their palaces. [§]
Va-yish-kach Yis-ra-el et-oh-seh-hu va-yiven he-cha-lot ve-yeh-u-da hir-bah a-rim be-tzur-ot ve-shil-lach-ti esh be-a-ray-v ve-ach-lah ar-mo-not-ei-ha.
This verse details Israel forgetting the one who made them and building fortified cities, leading to God sending fire upon those cities and consuming their palaces. 'Yisrael' refers to the nation of Israel. 'Ohseh-hu' means 'the one who made him,' referring to God. 'He-cha-lot' means 'palaces' or 'temples'. 'Yehuda' is Judah, a kingdom of Israel. 'Hir-bah' means 'multiplied' or 'increased'. 'A-rim' means 'cities'. 'Be-tzur-ot' means 'with fortifications' or 'in strongholds'. 'Ve-shil-lach-ti' means 'and I sent'. 'Esh' is fire. 'A-ray-v' means 'my cities'. 'Ar-mo-not-ei-ha' means 'their palaces'.
HOS.9
[HOS.9.1] Do not rejoice, Israel, with gladness like the nations, for you have committed spiritual adultery by loving a gift above your Gods. You have loved measures of grain over all else. [§]
al-tismah Yisrael el-gil ka-amim ki zanita me-al Eloheyka ahavta etnan al kol granot dagan
This verse addresses Israel, warning them not to rejoice like the nations. The reason given is that they have committed spiritual adultery by loving a gift – grain – more than the Gods. 'Gil' means rejoicing or gladness. 'Zanita' comes from the root meaning to commit adultery, but in a spiritual sense. 'Eloheyka' is 'your Gods'. 'Etnan' refers to a gift, specifically grain in this context. 'Granot dagan' means 'measures of grain'.
[HOS.9.2] The threshing floor and the wine vat will not prosper, and the wine will be disappointed in it. [§]
goren va-yekeb lo yir'em ve-tirosh yekhaches bah
This verse describes a situation where the threshing floor and the wine vat will not prosper, and the wine will be disappointed in it. 'Goren' is a threshing floor, 'yekeb' is a wine vat, 'lo yir'em' means 'will not prosper', 'tirosh' means wine, and 'yekhaches bah' means 'will be disappointed in it'.
[HOS.9.3] They will not dwell in the land of Yahveh, and Ephraim will return to Egypt, and in Assyria they will eat what is unclean. [§]
lo yeishvu be'eretz Yahveh veshav Ephraim Mitzrayim ube'ashur tame yocheilu.
This verse describes the exile of the Israelites. 'Lo yeishvu' means 'they will not dwell'. 'Be'eretz Yahveh' means 'in the land of Yahveh'. 'Veshav Ephraim Mitzrayim' means 'and Ephraim will return to Egypt'. 'Ube'ashur tame yocheilu' means 'and in Assyria they will eat impurity'. 'Tame' implies something unclean or defiled.
[HOS.9.4] They shall not pour out wine to Yahveh, and He will not accept their sacrifices. Their sacrifices are bread for themselves, like bread made by bakers for them. All who eat of it will become impure, for this bread is for their own souls and will not enter the house of Yahveh. [§]
lo-yis-ku la-Yahveh yain ve-lo ye-er-vu-lo ziv-hei-hem ke-le-chem o-nim la-hem kol-och-la-yiv ti-ta-mau ki-le-cham-am le-naf-sham lo ya-vo beit Yahveh.
This verse discusses offerings to Yahveh. It states that Yahveh does not desire wine, nor does He accept their sacrifices. Their sacrifices are for themselves, like bread made by bakers, and those who eat of them become impure. This bread is for their own souls and will not enter the house of Yahveh. The verse emphasizes that Yahveh is not pleased with sacrifices made merely for the benefit of those offering them.
[HOS.9.5] What will you do on the day of the appointed time and on the day of the festival of Yahveh? [§]
Mah-ta-ah-soo le-yohm moh-ed oo-le-yohm khag-yeh-vahveh
This verse asks what one will do on the day of appointed time and on the day of the festival of Yahveh. "Mah" means what. "Ta-ah-soo" is a second person plural form of the verb 'to do'. "Le-yohm" means 'for the day'. "Moh-ed" means appointed time or festival. "Khag" also means festival. "Yeh-vahveh" is the name of God, Yahveh.
[HOS.9.6] For behold, those who have gone from the land of Egypt, I will gather them as a collection, and I will bury them. Delight for their silver will stand to inherit it, worms in their tents. [§]
ki-hi-neh ha-lekhu mishod mitzrayim tekabtzeim mof tekabrem machmad lekaspam qimosh yirashm choch be'ahalehem
This verse describes a future judgment upon Egypt. 'Shod' refers to the land or region of Egypt. 'Tekabtzeim' means to gather them. 'Mof' implies a gathering for purpose, like a collection. 'Tekabrem' means to bury them. 'Machmad' signifies delight or treasure. 'Kaspam' is their silver. 'Qimosh' means to rise up or to stand. 'Yirashm' means to inherit or possess. 'Choch' means worms. 'Be'ahalehem' means in their tents.
[HOS.9.7] The days of reckoning have come, the days of recompense have come. Let Israel know that the prophet is foolish and the man of vision is mad, because of the abundance of your sin, and great is the hatred. [§]
bau yemei hapqudah bau yemei hashillum yid'u yisrael evil hanavi meshugga ish haruach al rov avonecha verabbah mashtemah
This verse speaks of the days of reckoning and recompense arriving for Israel. It describes the prophet as foolish and the man of vision as mad, attributing this to the abundance of Israel’s sin and the great hatred that exists. 'Yemei' means 'days'. 'Hapqudah' relates to 'visitation' or 'reckoning'. 'Hashillum' means 'recompense' or 'payment'. 'Yid'u' means 'they will know'. 'Evil' means 'foolish'. 'Meshugga' means 'mad'. 'Ish haruach' means 'man of vision' or 'spirit'. 'Al rov avonecha' means 'because of the abundance of your sin'. 'Verabbah mashtemah' means 'and great is the hatred'.
[HOS.9.8] A watchman over Ephraim, with the Gods; a prophet sets snares on all his ways, and hatred is in the house of the Gods. [§]
tsopheh efraim im-eloah; navi pach yakoosh al-kol-derakhayv mastemah be-beit elohav.
This verse describes a watchman over Ephraim, with the Gods, a prophet setting snares on all his ways, and hatred in the house of the Gods. "tsopheh" means 'watchman'. "efraim" is a proper noun, the name of a people/tribe. "im-eloah" means 'with the Gods'. "navi" means 'prophet'. "pach" means 'snare'. "yakoosh" means 'to lay a trap'. "al-kol-derakhayv" means 'on all his ways'. "mastemah" means 'hatred'. "be-beit elohav" means 'in the house of the Gods'.
[HOS.9.9] They have deepened their corruption like the days of Gibeah. Yahveh will remember their iniquity; He will visit their sins. [§]
He'emiku shichetu kimmei hagiv'ah yizkor avonam yifkod chatotehem.
This verse speaks of a deep corruption and remembers the iniquity and sins of the people. 'He'emiku' means 'they have deepened' or 'they have made deep'. 'Shichetu' means 'their corruption' or 'their decay'. 'Kimmei hagiv'ah' means 'like the days of Gibeah', referencing a time of great wickedness. 'Yizkor' means 'will remember'. 'Avonam' means 'their iniquity'. 'Yifkod' means 'will visit' or 'will punish'. 'Chatotehem' means 'their sins'.
[HOS.9.10] Like grapes in the wilderness, I found Israel. As the first fruit of the fig tree in its beginning, I saw your ancestors. They came to Baal-peor and were given over to shame, and they became abominations according to their love. [§]
Ka'anavim bamidbar matsati Yisrael kevikurah bite'enah bere'ishitah ra'iti avoteichem hemah bau Baal-peor vayinazru laboshet vayihyu shikutzim ke'ahavah.
This verse describes Israel being found like grapes in the wilderness, and compares them to first fruits of a fig tree. It then recounts how their ancestors went to Baal-peor and were given over to shame, becoming abominations according to their love.
[HOS.9.11] Ephraim is like a bird, their glory will fly from birth and from the womb, and from conception. [§]
Efrayim ka’of yit’ofef k’vodam mileydah u’mibeten u’meherayon.
This verse uses metaphorical language, comparing Ephraim to a bird in flight. ‘Efrayim’ is a proper noun, the name of a son of Joseph and a tribe of Israel. ‘ka’of’ means ‘like a bird’. ‘yit’ofef’ means ‘will fly’. ‘k’vodam’ means ‘their glory’. ‘mileydah’ means ‘from birth’. ‘u’mibeten’ means ‘and from the womb’. ‘u’meherayon’ means ‘and from conception’.
[HOS.9.12] But if they raise up their children, and I destroy them from being human, for woe to them because of the good news that comes from them. [§]
ki im-yigadlu et-beneihem vesichaltim me'adam ki-gam-oy lahem besuri mehem
This verse describes a situation where people raise their children, but those children are destroyed from being human. It continues stating that woe to them because of the good news from them. It's a paradoxical statement suggesting that what seems like good news will actually bring about their downfall. "Oy" is an exclamation of woe.
[HOS.9.13] Ephraim, as I have observed concerning Tsor, is like a plant rooted in a beautiful location. And Ephraim will deliver his sons to death. [§]
Ephraim, as I have seen concerning Tsor, a planted one in a pleasant place. And Ephraim to bring out his sons to the slayer.
This verse describes a contrast. Ephraim is likened to Tsor, a city or region, which is depicted as thriving and well-situated ('planted in a pleasant place'). However, the verse then states that Ephraim will cause his own sons to be killed ('to bring out his sons to the slayer'). The context suggests this refers to a future judgment or consequence for Ephraim’s actions. ‘Tsor’ may be a metaphor for prosperity or a specific location.
[HOS.9.14] Give to them, Yahveh, what you will give; give to them a womb of understanding and breasts that are withered. [§]
ten-la-hem Yahveh mah-ti-ten; ten-la-hem re-chem mash-kil, ve-sha-da-yim tzom-kim.
This verse is a request, likely a prayer, for something to be given to someone. 'Ten-la-hem' means 'give to them'. 'Yahveh' is the proper name of God. 'Mah-ti-ten' asks 'what will you give?' 'Re-chem' refers to the womb. 'Mash-kil' means understanding or intelligence. 'Ve-sha-da-yim' means 'and breasts.' 'Tzom-kim' means shriveled or withered.
[HOS.9.15] All their wickedness is in Gilgal, for there I hated them because of the evil of their deeds. From my house I will drive them out; I will not gather their affection. All their leaders are rebellious. [§]
kal-ra'atam bagilgal ki-sham sene'itim al ro'a ma'alleihem mibeiti agoreshem lo osef ahavatam kal-sareihem sorerim.
This verse speaks of wickedness and rejection. "kal" means "all" or "whole." "ra'atam" is "their wickedness." "bagilgal" is "in Gilgal," likely referring to a place. "ki-sham" means "for there." "sene'itim" is "I hated." "al ro'a ma'alleihem" means "because of the evil of their deeds." "mibeiti" means "from my house." "agoreshem" means "I will drive them out." "lo osef ahavatam" means "I will not gather their love" or "I will not accept their affection". "kal-sareihem" means "all their leaders" or "all their princes". "sorerim" means "rebellious".
[HOS.9.16] Ephraim has been struck, their root is dry. They will not produce fruit. Also, though they bear, I will destroy the delights of their womb. [§]
hukka efraim sarsham yavesh peri balee-ya'asun gam ki yeledoona vehemati machamadei bitnam.
This verse speaks of the destruction of Ephraim. 'Hukka' means 'struck' or 'afflicted'. 'Efraim' is the name of a people. 'Sarsham' means 'their root'. 'Yavesh' means 'dry'. 'Peri' means 'fruit'. 'Balee-ya'asun' means 'they will not do'. 'Gam' means 'also'. 'Ki' means 'that' or 'because'. 'Yeledoona' means 'they bear'. 'Vehemati' means 'and I will destroy'. 'Machamadei' means 'desires' or 'delights'. 'Bitnam' means 'of their womb'.
[HOS.9.17] The Gods will abhor them because they did not listen to him, and they will be wanderers among the nations. [§]
yim'asem elohay ki lo sham'u lo veyih'yu noddim bagoyim.
This verse describes a consequence of disobedience to 'the Gods'. 'Yim'asem' means 'they will be abhorred'. 'Elohay' is 'the Gods'. 'Ki' means 'because'. 'Lo sham'u lo' means 'they did not listen to him'. 'V'yih'yu' means 'and they will be'. 'Noddim' means 'wanderers'. 'Bagoyim' means 'among the nations'.
HOS.10
[HOS.10.1] A vine, a breaker, is Israel. Fruit will be provided for him, according to the abundance of his fruit, he increased to the altars, as good to the land, they improved the pillars. [§]
gefen boqeq yisrael peri yishaveh-lo k’rob l’peri-voh hirbah lamizbeachot k’tov l’artzo heetivu matzevot.
This verse uses metaphorical language comparing Israel to a vine. 'Gefen' means vine. 'Boqeq' can be translated as 'a breaker' or 'one who breaks forth'. 'Yisrael' is Israel. 'Peri' means fruit. 'Yishaveh-lo' means 'will set for him' or 'will provide for him'. 'K’rob' means 'according to the abundance of'. 'Lamizbeachot' means 'to the altars'. 'K’tov l’artzo' means 'as good to the land'. 'Heetivu' means 'they did good' or 'they improved'. 'Matzevot' means 'pillars' or 'monuments'.
[HOS.10.2] God has divided their heart now, they will err. He will destroy their altars, He will shatter their standing stones. [§]
chalak libam ata yieashamu hu yaerof mizbeachotam yishoded matzevotam.
This verse describes God dividing the hearts of the people, leading them to err. As a result, God will destroy their high places and shatter their standing stones. ‘Chalak’ means ‘to divide’. ‘Libam’ means ‘their heart’. ‘Ata’ means ‘now’. ‘Yieashamu’ means ‘they will err’. ‘Hu’ means ‘He’. ‘Yaerof’ means ‘He will cut off/destroy’. ‘Mizbeachotam’ means ‘their altars’. ‘Yishoded’ means ‘He will shatter’. ‘Matzevotam’ means ‘their standing stones’.
[HOS.10.3] For now they will say, "There is no king for us, because they do not fear Yahveh. And what will the king do to us?" [§]
ki atah yo'meru ein melech lanu ki lo yare'anu et-Yahveh vehammelech mah-ya'aseh-lanu.
This verse expresses a sentiment of lacking leadership and fear of God. 'ki' means 'for' or 'because'. 'atah' means 'now'. 'yo'meru' is 'they will say'. 'ein' means 'there is not'. 'melech' is 'king'. 'lanu' means 'to us' or 'for us'. The second 'ki' again means 'for' or 'because'. 'lo' means 'not'. 'yare'anu' means 'they fear us'. 'et-Yahveh' means 'Yahveh'. 'vehammelech' means 'and the king'. 'mah-ya'aseh-lanu' means 'what will he do to us?'
[HOS.10.4] Speak things that are falsehoods, make a covenant, and let justice bloom like a head over the furrows of the field. [§]
dib-broo de-va-rim a-lo-t shav ka-rot be-reet oo-pa-rach ka-rosh mish-pat al tel-mei sa-dai
This verse describes speaking false things, making a covenant, and justice blooming like a head on a field. 'Dib-broo' means 'speak'. 'De-va-rim' means 'things' or 'words'. 'A-lo-t' means 'falsehoods' or 'lies'. 'Ka-rot' means 'make' or 'cut'. 'Be-reet' means 'a covenant'. 'Oo-pa-rach' means 'and it blooms' or 'and it flourishes'. 'Ka-rosh' means 'like a head'. 'Mish-pat' means 'justice' or 'judgment'. 'Al' means 'on' or 'over'. 'Tel-mei' means 'furrows of'. 'Sa-dai' means 'the field'.
[HOS.10.5] The gods of Beth Aven will dwell in the dwellings of Samaria, for his people mourn for him, and his priests rejoice over his honor, because he has departed from them. [§]
le-eg-lot beit aven ya-gu-ru she-khan shom-ron ki-aval alav am-mo ukh-ma-rav av-lav ya-gi-lu al-khvod-o ki-ga-la mi-men-noo
This verse describes the downfall of a people and their gods. It states that the gods of Beth Aven will dwell in the dwellings of Samaria, because the people mourn for them, and their priests rejoice over their honor, since they have departed from them.
[HOS.10.6] Even him to Assyria he will be led, a gift to the king of Jarab. In that year Ephraim will take, and Israel will be ashamed from his counsel. [§]
Gam-otoh le-ashur yuval, minchah le-melech yarev. Bashanah Ephraim yikach ve-ye-vosh Israel me-atzato.
This verse describes a tribute being sent to Assyria. "Gam-otoh" means "even him". "Le-ashur" means "to Assyria". "Yuval" means "he will be led/taken". "Minchah" means "gift/tribute". "Le-melech yarev" means "to the king of Jarab". "Bashanah" means "in that year". "Ephraim yikach" means "Ephraim will take". "Ve-ye-vosh Israel" means "and Israel will be ashamed". "Me-atzato" means "from his counsel".
[HOS.10.7] It seems Samaria, her queen, is like foam on the face of the waters. [§]
nid-meh shom-ron mal-kah-ah k’ke-tsef al-peh-nei ma-yim
This verse uses metaphorical language to describe the fate of Samaria. "nidmeh" means 'it is likened' or 'it seems'. "shomron" is the name Samaria. "mal'kah" is 'her queen', referring to the city as a royal entity. "k’ketsef" means 'like foam'. "al-peh-nei" means 'on the face of'. "mayim" means 'waters'. Therefore, the verse compares Samaria to foam on the face of water.
[HOS.10.8] And the high places will be utterly ruined because of the sin of Israel. Thorn and thistle will grow on their altars. And they will say to the mountains, ‘Cover us,’ and to the hills, ‘Fall on us.’ Selah. [§]
veh-nish-meh-doo bah-moh-t ah-ven kha-taht yis-rah-el koh-tz veh-dar-dar yah-eh-leh al-miz-beh-ho-tam veh-ahm-roo leh-har-eem kah-soo-noo veh-lah-geh-vah-oht neef-loo ah-lay-noo.
This verse describes the desolation of the high places due to the sin of Israel. It uses metaphorical language, comparing the growth of wickedness to thorns and thistles on the altars. It also depicts a plea to the mountains and hills for protection, suggesting a reversal of the natural order where people seek refuge in inanimate objects. The verse ends with a 'selah', which is a musical or liturgical notation.
[HOS.10.9] From the days of Gibeah, Israel has sinned. There they stood, and war will not overtake them at Gibeah concerning the sons of Alvah. [§]
mee-may ha-gib-ah ha-ta Israel sham am-doo lo-ta-see-gem ba-gib-ah mil-ha-mah al-bnei al-vah.
This verse describes a sin committed by Israel at Gibeah. It states that they stood there and will not be overtaken by war concerning the sons of Alvah at Gibeah.
[HOS.10.10] I desired and restrained them, and nations gathered against them while they were in bonds, to injure two of their eyes. [§]
be-avvati ve-esoreim ve-usfu aleihem amim be-osram lishtei einotam.
This verse describes a situation where the speaker has desired and restrained people, and nations have gathered against them while they were in bonds, to the point of hurting their eyes. 'Avati' relates to desire or will. 'Esoreim' implies being bound or restrained. 'Usfu' means to gather or collect. 'Aleihem' means upon them, or against them. 'Amim' means nations. 'Osram' means their bonds, or while they were bound. 'Lishtei einotam' means 'to two of their eyes', likely implying damage or harm to vision.
[HOS.10.11] And Ephraim is a trained calf that I have loved to tread, and I have passed over the good of its neck. I will continue to make Ephraim plow, and Judah will sow for Jacob. [§]
ve-efraim egla melumada ohevti ladush va-ani avarti al-tov tzavara achrichiv efraim yachrosh yehudah yissaded-lo yaakov.
This verse uses metaphorical language to describe the relationship between God and the tribes of Ephraim and Judah. Ephraim is likened to a trained calf, loved for treading. The speaker (God) has passed over the good of Ephraim's neck, suggesting a prior relationship. Ephraim will continue to plow, and Judah will sow for Jacob.
[HOS.10.12] Sow for yourselves righteousness, reap according to lovingkindness, plow for yourselves a field, and the time to seek Yahveh until he comes and shows you righteousness. [§]
zir’u lakhem litz’dakah kitz’ru l’fi-chesed niru lakhem nir v’et lid’rosh et Yahveh ad yavo v’yoreh tzedek lakhem.
This verse contains imperatives (commands) directed to the people. “zir’u” means ‘sow’. “lakhem” means ‘to you’, or ‘for yourselves’. “litz’dakah” means ‘for righteousness’. “kitz’ru” means ‘reap’. “l’fi-chesed” means ‘according to lovingkindness’. “niru” means ‘plow’. “nir” means ‘field’. “v’et” is a conjunction meaning ‘and the time’. “lid’rosh” means ‘to seek’. “et Yahveh” means ‘Yahveh’. “ad yavo” means ‘until he comes’. “v’yoreh” means ‘and he teaches/shows’. “tzedek” means ‘righteousness/justice’. “lakhem” again means ‘to you/for yourselves’.
[HOS.10.13] You have skillfully crafted wickedness, reaped iniquity, consumed the fruit of deceit, because you have trusted in your own way, in the multitude of your mighty ones. [§]
kharash-tem re-sha ay-vah-lah katzar-tem akhal-tem pe-ree kha-khash kee-bah-takh-tah be-dark-ekh-ha be-rov gib-bore-yekh-ha.
This verse describes a people who have cultivated wickedness, reaped injustice, and consumed the fruit of deceit. Their trust is placed in their own ways and the strength of their warriors.
[HOS.10.14] And an uproar will arise among your people, and all your strongholds will be destroyed, like the crushing of Shalman’s house, Arbel, in a day of war. A mother over her children will be shattered. [§]
ve-qam sha'on be-am'cha ve-chol-mivtzarecha yushad ke-shod shalman beit arbel be-yom milchama em al-banim rutasha.
This verse describes a great uproar and destruction coming upon a people. 'Sha'on' means uproar, noise, or clamor. 'Mivtzar' means fortress or stronghold. 'Yushad' means to be destroyed or laid waste. 'Shalman' is a place name. 'Arbel' is also a place name. 'Rutasha' means to shatter or crush. The verse uses a simile comparing the destruction to the crushing of a mother over her children.
[HOS.10.15] Thus he did to you, house of God, because of the evil of your evil. At dawn, it appeared, it appeared, king of Israel. [§]
kakha asa lakhem bet el mipnei ra'at ra'atkem bashachar nidmeh nidmeh melek yisrael
This verse describes how Bethel treated the people. 'Kakha' means 'thus' or 'like this'. 'Asa' means 'he did'. 'Lakhem' means 'to you'. 'Bet el' is 'house of God'. 'Mipnei' means 'because of' or 'on account of'. 'Ra'at' means 'evil'. 'Ra'atkem' means 'your evil'. 'Bashachar' means 'at dawn'. 'Nidmeh nidmeh' is a doubled verb, meaning 'it appeared, it appeared' or 'it seemed, it seemed'. 'Melek yisrael' means 'king of Israel'.
HOS.11
[HOS.11.1] For Israel is a young man whom I loved, and from Egypt I called to my son. [§]
ki na'ar yisrael va'ohevayhu u'mimitzrayim karati livni.
This verse contains several names and words important to understanding the literal translation. "ki" means "for" or "because". "na'ar" means "boy" or "young man". "Yisrael" is the name Israel. "va'ohevayhu" combines the conjunction "va" meaning "and", the verb "ohev" meaning "to love", and the pronoun "hu" meaning "him". So it means "and I loved him". "u'mimitzrayim" means "and from Egypt". "karati" means "I called". "livni" means "to my son".
[HOS.11.2] They called to them, and so they walked before them, sacrificing to the lords and offering incense to the images. [§]
qar'u lahem ken hal'khu mip'neihem labba'alim yizab'chu ulappesilim yeqatterun
This verse describes people calling out to deities, then walking before them, offering sacrifices to the 'lords' (Baalim), and offering incense to the images.
[HOS.11.3] And I have trained Ephraim, taking them upon my arms, and they have not known that I have healed them. [§]
ve-anochi tirgal'ti le-efraim kacham al-zro'otav ve-lo yadu ki refatim.
This verse describes God's relationship with Ephraim. 'Anochi' means 'I'. 'Tirgal'ti' means 'I have trained' or 'I have exercised'. 'Le-efraim' means 'for Ephraim'. 'Kacham' means 'I have taken them'. 'Al-zro'otav' means 'upon his arms'. 'Ve-lo yadu' means 'and they have not known'. 'Ki refatim' means 'that I have healed them'. The pronoun 'I' is repeated for emphasis.
[HOS.11.4] With ropes of humankind I will draw you, with affections of love, and I will be to them like those who lift a yoke upon your cheeks, and gently I will consume it. [§]
b'chavlei adam emshchem ba'avotot ahava va'ehyeh lahem kimrimei ol al l'cheyhem v'at elav ochil.
This verse uses several key terms. "Chavlei" means ropes or cords. "Adam" means humankind or people. "Emshchem" means I will draw you. "Avotot" means affections or loves. "Ahava" means love. "Ehyeh" means I will be. "Kimrimei" means like those who lift. "Ol" means yoke. "L'cheyhem" means your cheeks. "At" means with softness or gradually. "Elav" means towards it/him. "Ochil" means I will consume/eat.
[HOS.11.5] He will not return to the land of Egypt, and Assyria is their kingship, because they refused to return. [§]
lo yashuv el-eretz mitzrayim ve-ashur hu malko ki me'anu lashuv
This verse describes that a person will not return to the land of Egypt, and Assyria is their kingship because they refused to return. 'lo' means 'not'. 'yashuv' is a future tense verb meaning 'he will return'. 'el' means 'to'. 'eretz' means 'land'. 'Mitzrayim' is the name 'Egypt'. 've' means 'and'. 'Ashur' is the name 'Assyria'. 'hu' means 'he/it/they'. 'malko' means 'their kingship'. 'ki' means 'because'. 'me'anu' means 'they refused'. 'lashuv' means 'to return'.
[HOS.11.6] And a sword will be sick upon their cities, and it will consume their vigor, and it will eat from their counsel. [§]
ve-cha-lah che-rev be-a-ra-v, ve-kil-tah ba-dah-v, ve-a-cha-lah mim-mo-atz-o-te-hem.
This verse describes a sword coming upon the cities, consuming their strength and devouring their counsel. 've' means 'and', 'chalah' means 'was sick/weakened/struck', 'cherev' means 'sword', 'be' means 'in/upon', 'arav' means 'cities', 've' means 'and', 'kil-tah' means 'it will consume', 'ba-dah-v' means 'in their strength/vigor', 've' means 'and', 'achalah' means 'it will eat/devour', 'mim-mo-atz-o-te-hem' means 'from their counsel'.
[HOS.11.7] And my people are hanging onto the dwellings of the Gods, and they will call upon God together, but God will not elevate them. [§]
ve'ammi telu'im lim'shuvatay, ve'el 'al yikra'uhu yahad, lo yeromem.
This verse describes a people who are hanging onto the dwellings of God, and calling upon God as one, but God will not elevate them. 've'ammi' means 'and my people'. 'telu'im' means 'hanging'. 'lim'shuvatay' means 'to the dwellings of'. 've'el 'al' means 'and God above'. 'yikra'uhu' means 'they will call him'. 'yahad' means 'together'. 'lo yeromem' means 'will not elevate'.
[HOS.11.8] How can I abandon you, Ephraim? How can I deliver you, Israel? How can I leave you like a forsaken land, or set you like a weak flock? My heart has turned within me. Together my compassion is stirred. [§]
‘eyk ‘etnekha ‘efrayim ‘amaghenkha yisra’el ‘eyk ‘etnekha k’admah ‘ashimekhi kitz’voyim nehefakh ‘alay libbi yakhatd nikhm’ru nikhmay.
This verse is a rhetorical question expressing God's anguish over abandoning Ephraim and Israel. It uses imagery of leaving them like a deserted land or a weak flock. It details a change of heart within the divine being and a stirring of compassion. ‘Efrayim represents the northern kingdom, while ‘Yisra’el represents the people as a whole. The question isn't about ability, but willingness. The verse describes a struggle within the divine being.
[HOS.11.9] I will not do the wrath of my anger, I will not return to destroy Ephraim, for God am I and not a man, holy in your midst and I will not come into the city. [§]
Lo eh-eh-seh charon api, lo ashuv leshachet Ephraim, ki El anochi velo-ish bekirbekha kadosh velo avo be-ir.
This verse contains several key names for God and descriptive phrases. "Lo" means "not". "Eh-eh-seh" is a form of the verb "to do" or "to make". "Charon" means "wrath" or "anger". "Api" means "my nose" but is used idiomatically for "my anger". "Ashuv" means "I will return". "Leshachet" means "to destroy". "Ephraim" is a proper noun, referring to the people of Israel. "Ki" means "for" or "because". "El" refers to God. "Anochi" means "I". "Lo-ish" means "not a man". "Bekirbekha" means "in your midst". "Kadosh" means "holy" or "sacred". "Avo" means "I will come" or "I will enter". "Be-ir" means "into the city". The verse expresses God's restraint and holiness.
[HOS.11.10] After Yahveh they will go; like a lion He will roar, because He will roar, and people will tremble from the west. [§]
akharei Yahveh yelekhoo k'arieh yish'ag ki-hu yish'ag veyekherdu banim miyam
This verse describes people following Yahveh and compares Yahveh's roar to that of a lion. It suggests that because of Yahveh's roar, people will tremble from the west. "akharei" means "after" or "behind". "yelekhoo" means "they will go" or "they will walk". "k'arieh" means "like a lion". "yish'ag" means "he will roar". "ki-hu" means "because he". "veyekherdu" means "and they will tremble". "banim" means "sons" or "people". "miyam" means "from the west".
[HOS.11.11] They will tremble like a bird from Egypt, and like a dove from the land of Assyria, and I will return them to their houses, says Yahveh. [§]
yekherdu ke-tsi-por mi-mitz-ra-yim u-ke-yo-na me-e-retz ash-shur ve-ho-sha-vti al-ba-te-hem ne-um-ye-ho-vah.
This verse uses imagery of birds fleeing to illustrate a people being scattered and then returned to their homes. "yekherdu" means 'they will be afraid' or 'they will tremble'. "ke-tsi-por" means 'like a bird'. "mitzrayim" refers to Egypt. "ke-yo-na" means 'like a dove'. "eretz ash-shur" means 'the land of Assyria'. "ve-ho-sha-vti" means 'and I will return'. "al-ba-te-hem" means 'to their houses'. "ne-um-ye-ho-vah" means 'says Yahveh'.
HOS.12
[HOS.12.1] They surround me with falsehood, Ephraim, and with deceit, house of Israel. And Judah still pursues Yahveh and the holy ones faithfully. [§]
səḇāḇūnî bəḵaḥaš ʾefrayim ûḇəmirmah bêt yisraʾel wiyhûḏāh ʾōḏ rād ʿim-ʾēl wəʿim-qəḏōšîm neʾemān.
This verse describes a situation of deception and unfaithfulness. Ephraim and the house of Israel are accused of dealing falsely and deceitfully. Judah is still pursuing God and the holy ones faithfully. The verse suggests a division between the northern and southern kingdoms of Israel in their relationship with God.
[HOS.12.2] Ephraim shepherds the wind and pursues the eastern wind; all day long falsehood and plunder increase, and they will make a covenant with Assyur, and oil will be carried to Egypt. [§]
Ephraim is a shepherd of wind and pursues the east wind; all day long falsehood and plunder increase, and a covenant with Assyur they will make, and oil to Mitsrayim will be carried.
This verse describes Ephraim (a tribe of Israel) as being foolish and unreliable, chasing after empty things (the wind and the east wind, often symbolizing fleeting and destructive forces). It accuses them of increasing in deceit and violence and of making a pact with Assyria, a powerful and often hostile nation, instead of relying on God. The transporting of oil to Mitsrayim (Egypt) may represent seeking help from foreign powers or engaging in trade that compromises their covenant relationship with Yahveh.
[HOS.12.3] And the dispute belongs to Yahveh with Judah, and to reckon upon Jacob according to his ways, according to his deeds Yahveh will return to him. [§]
ve-reev la-Yahveh im-Yehudah ve-lif-kod al-Yaakov kid-rach-av ke-ma-al-lav yashiv lo.
This verse describes a dispute or contention belonging to Yahveh with Judah, and a reckoning upon Jacob according to his ways, and according to his deeds Yahveh will return to him. The verse uses possessive and prepositional constructions common in the source language, indicating ownership or relationship. It is a statement about divine justice and retribution.
[HOS.12.4] In the womb he grasped his brother’s heel, and in his coming he prevailed over the Gods. [§]
ba-be-ten a-kab et-a-chi-v u-ve-o-no sa-ra et-elohim
This verse describes Jacob grasping the heel of his brother in the womb, and then, after his birth, prevailing over God. 'Ba-beten' means 'in the womb'. 'A-kab' means 'grasped, seized'. 'Et-achi-v' means 'my brother's heel'. 'U-ve-o-no' means 'and in his coming'. 'Sa-ra' means 'prevailed'. 'Et-elohim' means 'the Gods'.
[HOS.12.5] He wrestled with the messenger of God, and he prevailed. He wept and pleaded with him. He will find the Gods at the house of God, and there the Gods will speak with us. [§]
vayassar el-malach vayuchal bachah vayitchanen-lo bet-el yimtsa'enu vesham yedaber imanu.
This verse describes Jacob wrestling with a messenger of God, prevailing, weeping, and pleading with him. It states that he will find God at the house of God, and there God will speak with him. 'Vayassar' means 'he wrestled'. 'El-malach' is 'to the messenger of God'. 'Vayuchal' means 'he was able' or 'he prevailed'. 'Bachah' means 'he wept'. 'Vayitchanen-lo' means 'he pleaded with him'. 'Bet-el' means 'house of God'. 'Yimtsa'enu' means 'he will find us'. 'Vesham' means 'and there'. 'Yedaber' means 'he will speak'. 'Imanu' means 'with us'.
[HOS.12.6] And Yahveh, the Gods of armies, Yahveh, his remembrance. [§]
Va-Yahveh Elohim ha-Tzvaot Yahveh zikhro.
This verse consists of several components. 'Va' is a conjunction meaning 'and'. 'Yahveh' is the proper name of God. 'Elohim' is a plural noun referring to gods. 'ha' is the definite article, 'the'. 'Tzvaot' means 'armies' or 'hosts'. 'Zikhro' means 'his remembrance' or 'his memorial'. Therefore, the verse is essentially saying 'And Yahveh, the Gods of armies, Yahveh, his remembrance.'
[HOS.12.7] And you, return to your Gods. Keep kindness and justice, and continually hope in your Gods. [§]
ve-atah be-elohaykha tashuv chesed u-mishpat shmor ve-kaveh el-eloheykha tamid.
This verse addresses 'you' and instructs a return to 'the Gods'. It emphasizes keeping kindness and justice, and continually hoping in 'the Gods'. 'atah' means 'you'. 'be-elohaykha' means 'in your Gods'. 'tashuv' means 'you will return'. 'chesed' means 'kindness'. 'u-mishpat' means 'and justice'. 'shmor' means 'keep'. 've-kaveh' means 'and hope'. 'el-eloheykha' means 'to your Gods'. 'tamid' means 'continually'.
[HOS.12.8] Canaan has in his hand scales of deceit, loving oppression. [§]
Kena'an be-yado moznei mirmah la'ashoq ahev.
This verse describes Canaan possessing scales of deceit, loving oppression. 'Kena'an' is a proper noun, the name of a people and a land. 'be-yado' means 'in his hand'. 'moznei' is the plural of 'mozen', meaning scales. 'mirmah' means deceit or fraud. 'la'ashoq' means 'for oppression' or 'to oppress'. 'ahev' means 'he loves' or 'loving'.
[HOS.12.9] And Ephraim said, "Truly, I have become wealthy, I have found strength for myself. All my labor will not find any guilt for me, that is to say, sin." [§]
Va-yo-mer Ef-ra-yim, ach a-shar-ti, ma-tza-ti on li. Kol-ye-gi-ai lo yim-tza-u li a-von, asher chet.
This verse is spoken by Ephraim. He is claiming that he has become wealthy and found strength (or prosperity). He asserts that all his toil will not find any guilt (or iniquity) within him, referring to sin. The word 'on' is often translated as strength, but can also indicate wealth or capacity. 'Yegi-ai' refers to his toils or labor. 'A-von' signifies iniquity, guilt, or perversity. 'Chet' means sin.
[HOS.12.10] And I, Yahveh, the Gods your, from the land of Egypt, again I will cause you to dwell in tents, as the days of appointed times. [§]
ve-anokhi Yahveh Elohimcha me-eretz mitzrayim od oshivecha ba-ohalim ki-mei moed.
This verse is a declaration from God to the Israelites. "Ve-anokhi" means "and I". "Yahveh" is the proper name of God. "Elohimcha" means "the Gods your". "Me-eretz mitzrayim" means "from the land of Egypt". "Od oshivecha" means "again I will cause you to dwell". "Ba-ohalim" means "in tents". "Ki-mei moed" means "as the days of appointed times".
[HOS.12.11] And I spoke through the prophets, and I multiplied visions, and through the hand of the prophets, I will liken. [§]
ve-dib-bar-tee al-han-ne-vee-eem ve-ah-no-kee khah-zon heer-bee-tee oo-ve-yad han-ne-vee-eem ah-dah-meh
This verse describes God speaking through prophets and using visions. 'dib-bar-tee' is 'I spoke'. 'han-ne-vee-eem' is 'the prophets'. 'ah-no-kee' is 'I'. 'khah-zon' is 'vision'. 'heer-bee-tee' is 'I multiplied'. 'yad' is 'hand', used here metaphorically to mean 'through'. 'ah-dah-meh' is 'I will liken' or 'I will compare'.
[HOS.12.12] If Gilead is iniquity, then it is truly emptiness. Bulls they sacrificed in Gilgal, and also their altars are like heaps of stone upon the mounds of fields. [§]
im-gil-ead ah-ven ahk-shav-oo hah-yoo bah-gil-gal shoh-rim zee-veh-hoo gam miz-beh-ho-tam keh-gah-lim al tal-may-ee sah-day
This verse speaks about the futility of sacrifices offered in Gilead and Gilgal. It suggests that even though bulls were sacrificed and altars were built, these actions were ultimately worthless or deceptive. 'Gilead' and 'Gilgal' are place names. 'Aven' means iniquity or worthlessness. 'Shav' means vanity or emptiness. 'Mizbehotam' means their altars. 'Galim' means heaps of stone. 'Telmay' means mounds or heaps.
[HOS.12.13] And Jacob fled the field of Aram, and Israel worked for a woman and guarded with a woman. [§]
Va-yiv-rach Ya-a-kov seh-deh A-ram va-ya-a-vod Yis-ra-el be-ish-ah u-ve-ish-ah sha-mar.
This verse describes Jacob fleeing the field of Aram and Israel working for a woman and guarding with a woman. ‘Va-yiv-rach’ means ‘and Jacob fled.’ ‘Seh-deh A-ram’ is ‘the field of Aram.’ ‘Va-ya-a-vod’ means ‘and worked.’ ‘Yis-ra-el’ is ‘Israel.’ ‘Be-ish-ah’ means ‘for a woman.’ ‘U-ve-ish-ah’ means ‘and with a woman.’ ‘Sha-mar’ means ‘guarded.’
[HOS.12.14] And through a prophet, Yahveh raised up Israel from Egypt, and through a prophet, Israel was kept safe. [§]
uvenavi he'ela Yahveh et-Yisrael mimitzrayim uvenavi nishmar.
This verse describes how Yahveh raised up Israel from Egypt through a prophet, and through a prophet, Israel was kept safe. 'uvenavi' means 'and through a prophet'. 'he'ela' means 'he raised up'. 'Yahveh' is the proper name of God. 'et-Yisrael' means 'Israel'. 'mimitzrayim' means 'from Egypt'. 'nishmar' means 'was kept safe'.
[HOS.12.15] Ephraim has angered. Bitterness is present. And his blood will not be forgiven him. And his shame, my Lord will return to him. [§]
hik'is efraim tamrurim vedamaiy 'alayiv yittosh vecherpatoh yashiv lo adonai
This verse describes a situation where Ephraim has provoked anger, and consequently, his bloodshed will not be pardoned. The disgrace he has earned will be returned to him by my Lord.
HOS.13
[HOS.13.1] As Ephraim speaks, he trembles; he bore responsibility in Israel, and he transgressed regarding Baal, and he died. [§]
kə-ḏab-bêr ‘e-frā-yim rə-têt nā-sā hu’ bə-yiś-rā-’êl wa-ye-’a-šām ba-ba-‘al wa-yā-môt.
This verse describes the sin of Ephraim and Israel, attributing their downfall to worshiping Baal. 'Kə-ḏab-bêr' means 'as he speaks', implying a pattern of speech or behavior. '‘e-frā-yim' is the name of the tribe and person Ephraim. 'rə-têt' means 'trembled' or 'shook'. 'nā-sā' means 'he carried', but in this context indicates 'he bore' or 'he was responsible for'. 'bə-yiś-rā-’êl' means 'in Israel'. 'wa-ye-’a-šām' means 'and he transgressed'. 'ba-ba-‘al' means 'in Baal' or 'regarding Baal'. 'wa-yā-môt' means 'and he died'.
[HOS.13.2] And now they add to their sin, and they made for themselves a cast image from their silver, according to their understanding, idols, the work of craftsmen, all of them. They say of them, “These sacrifice people!” They will kiss the calves. [§]
ve'atah yosifu lachato vayasu lahem masechah michaspham kit'vunam atzavim ma'aseh charashim kulloh lahem hem om'rim zov'chei adam agalim yishak'kun.
This verse describes the people adding to their sin by making a cast image of their silver and skilled artwork – idols made by craftsmen. They proclaim these idols as those who sacrifice people, and they will kiss the calves.
[HOS.13.3] Therefore, they will be like a cloud of morning and like dew of the mornings, going; like chaff swept away from the threshing floor and like smoke from the chimney. [§]
lakhen yihyu kaanan-boker vekatal mashkim holekh kemotz yesoer migoren ukeashan mearubah
This verse uses imagery to describe how something will be fleeting and disappear quickly. "lakhen" means "therefore". "yihyu" means "they will be". "kaanan-boker" literally translates to "like a cloud of morning". "ve" means "and". "katal mashkim" translates to "like dew of the mornings". "holekh" means "going". "kemotz" means "like chaff". "yesoer" means "swept away". "migoren" means "from the threshing floor". "ukeashan" means "and like smoke". "mearubah" means "from the chimney". The verse is a simile, comparing something to transient natural phenomena.
[HOS.13.4] And I am Yahveh, the Gods your, from the land of Egypt, and the Gods besides me you shall not know, and a savior, none besides. [§]
ve-anokhi Yahveh Elohim-ka mei-eretz mitzrayim ve-Elohim zulati lo teida u-moshi'a ayin bil'ti.
This verse consists of several components. "ve-anokhi" means "and I". "Yahveh" is the proper name of God. "Elohim-ka" means "the Gods, your". "mei-eretz mitzrayim" means "from land Egypt". "ve-Elohim zulati" means "and the Gods besides me". "lo teida" means "you shall not know". "u-moshi'a ayin bil'ti" means "and a savior, none besides". The verse is a declaration of God's identity and a prohibition against worshiping other gods.
[HOS.13.5] I knew you in the wilderness, in the land of desolation. [§]
a-nee ye-da-tee-cha ba-mid-bar be-eretz ta-lu-vot
This verse contains several components. "a-nee" means "I". "ye-da-tee-cha" is a verb form meaning "I knew you". "ba-mid-bar" translates to "in the wilderness". "be-eretz" means "in the land". "ta-lu-vot" means "of desolation". Considering these parts, the verse speaks of a personal knowing within a desolate place.
[HOS.13.6] As they grazed and were filled, they became full, and their heart was lifted up; therefore, they forgot me. [§]
kə-mar-‘î-tām wa-yis-bā-‘ū sā-bə-‘ū wa-yā-rām lib-bām ‘al-kēn shə-khə-khū-nī
This verse describes a people who were provided for and became full, but then forgot the divine being who provided for them. “kəmar’îtām” relates to pasture or feeding. “yisba’u” means they were filled. “sābe’ū” is a reiteration of being filled. “yāram libbām” means their heart was lifted up (in pride). “al-ken” means therefore. “shəkhəkhū-nī” means they forgot me.
[HOS.13.7] I have been to them like a jackal, like a leopard along the path of Ashur. [§]
va-eh-hee la-hem ke-mo-sha-chal ke-na-mer al-de-rech a-shoor
This verse uses a first person pronoun indicating 'I will be' or 'I have been'. 'La-hem' means 'to them' or 'for them'. 'Ke-mo' means 'like'. 'Sha-chal' means 'jackal'. 'Ke-na-mer' means 'like a leopard'. 'Al-de-rech' means 'on the way of' or 'along the path of'. 'A-shoor' is the name of a place, Ashur.
[HOS.13.8] I will meet them like a bereaved bear, and I will tear open the closure of their heart, and I will eat them there like a lion, the animal of the field will rip them open. [§]
Efgeshem kedov shakkul veekra segor libam veochlem sham kelavia chayat hasadeh tebakeem.
This verse uses metaphorical language to describe God's judgment. 'Efgeshem' means 'I will meet them'. 'Kedov' means 'like a bear'. 'Shakkul' means 'bereaved' or 'robbed of young'. 'Veekra' means 'and I will tear'. 'Segor' means 'closure' or 'barrier'. 'Libam' means 'their heart'. 'Veochlem' means 'and I will eat'. 'Sham' means 'there'. 'Kelavia' means 'like a lion'. 'Chayat hasadeh' means 'animal of the field'. 'Tebakkeem' means 'I will rip open'. The verse describes God meeting his people in wrath, tearing open their defenses, and devouring them like a bear robbed of its cubs or a lion amongst the animals of the field.
[HOS.13.9] Israel, you are ruined because in my help you sought help. [§]
shi-cheh-t’cha yis-ra-el ki-vi b’ez-re-cha
This verse is from Isaiah 10:24. 'Shichehtcha' means 'you are ruined'. 'Yisrael' is 'Israel'. 'Ki' means 'because'. 'Bi' means 'in me'. 'B’ezrecha' means 'with your help'. The verse is a declaration that Israel's ruin came about because they sought help elsewhere rather than from Yahveh.
[HOS.13.10] I am your King, therefore, and I will save you in all your cities, and your judges that you spoke of, give me a king and princes. [§]
eh-hee mal-keh-kha eh-foh v'yo-shee-ah-kha b'chol-a-reh-kha v'shof-teh-kha a-sher a-mar-tah teh-nah-lee me-lech v'sa-rim.
This verse contains several key names and terms. "eh-hee" is a form of the verb 'to be', often associated with the divine declaration of existence. "mal-keh-kha" means 'your king'. "eh-foh" means 'therefore'. "yo-shee-ah-kha" means 'I will save you'. "b'chol-a-reh-kha" means 'in all your cities'. "shof-teh-kha" means 'your judges'. "a-sher a-mar-tah" means 'that you spoke'. "teh-nah-lee" means 'give me'. "me-lech" means 'king'. "sa-rim" means 'princes'. The verse speaks of a divine being offering salvation and governance in response to a request for a king and rulers.
[HOS.13.11] I will give you a king in my anger, and I will take [something] in my passion. [§]
et-ten-le-kha m-lek be-ap-pi ve-e-kah be-ev-ra-ti.
This verse contains several elements. "et-ten-le-kha" means 'I will give to you'. "m-lek" is 'king'. "be-ap-pi" means 'in my anger'. "ve-e-kah" means 'and I will take'. "be-ev-ra-ti" means 'in my passion'. The verse describes God giving a king in his anger, and taking something in his passion.
[HOS.13.12] Ephraim’s iniquity is bound up, his sin is hidden. [§]
tsarur avon efrayim tsupanah hattato
This verse uses several key terms. "tsarur" means bound up or wrapped. "avon" means iniquity or wrongdoing. "efrayim" is the name of a people/tribe - Ephraim. "tsupanah" means hidden or stored up. "hattato" means his sin.
[HOS.13.13] The pains of childbirth will come to him. He is not a wise son, because the time has not come for him to stand in the challenges of sons. [§]
chevelay yoladah yavo lo hu ben lo chacham ki et lo ya'amod bemishbar banim.
This verse describes a situation concerning childbirth and a son. "Chevelay yoladah" refers to the pains or cords of a woman in labor. "Yavo lo" means "will come to him". "Hu ben lo chacham" signifies "he is not a wise son". "Ki et lo ya'amod bemishbar banim" means "because the time has not come for him to stand in the crisis of sons". The "crisis of sons" is interpreted as the challenges and responsibilities associated with adulthood and fatherhood.
[HOS.13.14] From the hand of the grave I will redeem them, from death I will rescue them. I am your words of death, I am your grave. Comfort will be hidden from my eyes. [§]
mee-yad sh’ol ef-deh-em mee-mavet eh-gah-lem eh-hee dvah-reh-cha mavet eh-hee kah-tahv-cha sh’ol noh-ham yis-sa-teir mee-eh-nahy.
This verse speaks of redeeming from the grave and from death. It asserts that 'I am' is associated with both death and the grave, and that comfort will be hidden from the eyes. 'Sh’ol' refers to the underworld or the grave. 'Efdeh' means to redeem. 'Egalem' means to redeem. 'Dvah-reh-cha' means your words. 'Katav-cha' means your grave. ‘Noham’ means comfort. ‘Yisateir’ means will be hidden.
[HOS.13.15] For he is a brother’s son who will spread; the eastern wind, the breath of Yahveh, ascends from the wilderness to wither its source and destroy its spring. He will ravage the treasure of all desirable vessels. [§]
ki hu ben achim yafri yaavo kadim ruach Yahveh mimmidbar oleh veyevosh mekoro veyecharav ma'yano hu yishesseh otzar kol-keli chemdah.
This verse describes a destructive force coming from the wilderness. 'Ben achim' literally means 'son of brothers,' but is used figuratively to describe a powerful adversary. 'Kadim' means 'east' but is often used as a direction from which something comes. 'Ruach Yahveh' is 'the breath of Yahveh,' or 'the spirit of Yahveh.' 'Mimidbar' is 'from the wilderness.' 'Oleh' means 'ascends' or 'goes up.' 'Yevosh' means 'will be ashamed' or 'will wither.' 'Mekoro' means 'its source.' 'Yecharav' means 'will destroy.' 'Ma'yano' means 'its spring.' 'Yishesseh' means 'will ravage.' 'Otzar' means 'treasure.' 'Kol-keli chemdah' means 'all vessels of desire.'
HOS.14
[HOS.14.1] Samaria will be held accountable because it has rebelled against the Gods. Its infants will fall by the sword, they will be shattered, and its pregnant women will be torn open. [§]
te'asham shomron ki martah be'eloheiha bacherem yipolu oleleihem yerutashu vehariotav yevukau.
This verse speaks of Samaria being held accountable because it has rebelled against its Gods. The consequence of this rebellion will be violence against its children and pregnant women. "Te'asham" implies accountability or being held to answer for something. "Shomron" is Samaria. "Ki" means because. "Martah" means rebellion. "Be'eloheiha" means against its Gods. "Bacherem" means with the sword. "Yipolu" means they will fall. "Oleleihem" means its infants or children. "Yerutashu" means will be shattered or crushed. "Vehariotav" means and its pregnant women. "Yevukau" means will be rent or torn open.
[HOS.14.2] Return, Israel, to Yahveh, the Gods your God, for you have stumbled in your iniquity. [§]
Shoovah Yisrael ad Yahveh Elohimcha ki cashalta ba'avoncha.
This verse is a call for Israel to return to Yahveh, their Gods. It states that they have stumbled because of their iniquity. 'Shoovah' is an imperative, meaning 'return'. 'Yisrael' is Israel. 'Ad' means 'to' or 'until'. 'Yahveh' is the proper name of God. 'Elohim' is the Gods. 'cha' is 'your'. 'Ki' means 'for' or 'because'. 'Cashalta' means 'you have stumbled'. 'Ba'avoncha' means 'in your iniquity'.
[HOS.14.3] Take words with you and return to Yahveh. Say to Him, "May You lift all iniquity and accept what is good, and may we offer the calves of our lips as completion." [§]
khoo im-ah-chem de-vah-reem ve-shoo-voo el-ye-ho-vah im-roo el-av kol-tee-sah ah-von ve-kah-tov oo-ne-shal-meh pa-reem sef-ah-tay-nu
This verse is a plea for forgiveness and acceptance. It instructs the people to take words (a message) with them and return to Yahveh. They are to say to Him that He should lift their iniquity and accept what is good, offering the calves of their lips (figurative language for praise or offerings).
[HOS.14.4] Ashur will not save us, nor will we ride upon horses. We will no longer say, "Our Gods," concerning the work of our hands. Rather, the orphan will find compassion in you. [§]
Ashur lo yoshi'enu al sus lo nir'kab v'lo no'mar od eloheinu l'ma'aseh yadeinu asher b'cha yerucham yatom.
This verse speaks of a turning away from reliance on Assyria and idols, and a refocusing on the true God for compassion. "Ashur" refers to the nation of Assyria, which was a powerful empire at the time. The verse states that Ashur will not save them, nor will they rely on horses (symbolic of military strength). They will no longer call the work of their hands 'our Gods'. Instead, they acknowledge that compassion comes from the true God, specifically for the orphan.
[HOS.14.5] I will heal their turning away, I will love them willingly, because my anger has returned from him. [§]
er-pah mesh-oo-bah-tam oh-ah-vehm neh-dah-vah kee shahv ahp-ee mee-men-noo.
This verse describes God's willingness to heal and love his people despite their failings. "er-pah" means to heal. "mesh-oo-bah-tam" is a form of the word meaning 'their turning away' or 'their forsaking'. "oh-ah-vehm" means 'I will love them'. "neh-dah-vah" means 'willingly' or 'a free-will offering'. "kee" means 'because'. "shahv" means 'returned'. "ahp-ee" means 'my anger'. "mee-men-noo" means 'from him'. Therefore, the verse describes a change of heart where God will heal and love his people, because his anger has subsided.
[HOS.14.6] I will be as the dew to Israel. He will flourish as the lily, and his roots will be as Lebanon. [§]
ehyeh katall liyisrael yifrach kashoshannah veyakh sarashav kallbanon
This verse uses a form of the verb 'to be' (ehyeh) which is often linked to the divine name YHVH. 'Katall' means 'as the dew'. 'Liyisrael' means 'to Israel'. 'Yifrach' means 'he will flourish'. 'Kashoshannah' means 'as the lily'. 'Veyakh' means 'and his roots'. 'Sarashav' means 'his roots'. 'Kallbanon' means 'as Lebanon'.
[HOS.14.7] Let his sprouts go forth, and let his glory be like the olive tree, and let his fragrance be like Lebanon. [§]
yayl'khu yon'qotav vihi katzayit hod'o v're'ach lo kallebanon.
This verse describes the beauty and pleasantness associated with the one referred to. 'yon'qotav' refers to the young sprouts or shoots, likely representing offspring or descendants. 'hod'o' means glory or splendor. 're'ach' means fragrance or scent. The verse uses similes – comparing the glory to an olive tree and the fragrance to Lebanon (known for its cedar trees).
[HOS.14.8] They will return, the dwellers in his shadow. The grain will live, and they will flourish like the vine. His memory is like wine of Lebanon. [§]
yashuvu yoshvei betsillo yechayu dagan veyifrachu kagafen zichro keyein levanon.
This verse describes a flourishing and revitalized people and land. "yashuvu" means they will return or be restored. "yoshvei betsillo" means the dwellers in his shadow, referring to those who find refuge with God. "yechayu dagan" means the grain will live, signifying abundance and nourishment. "veyifrachu kagafen" means and they will flourish like the vine, portraying growth and vitality. "zichro keyein levanon" means his memory is like wine of Lebanon, symbolizing a rich, fragrant, and lasting remembrance.
[HOS.14.9] Ephraim, what more do I have to do with idols? I have answered and protected you. I am like a thriving cypress, and your fruit comes from me. [§]
Efrayim mah-lee od la-atzavim ani aniti va-ashurenu ani kibrosh ra-anan mimeni peryekha nimtza.
This verse is addressed to Ephraim, one of the tribes of Israel. It expresses God's disillusionment with their idolatry. 'Atzavim' refers to idols, and the verse questions what value they still hold for Ephraim. God declares that He has answered and secured them, and compares Himself to a flourishing cypress tree from which their fruit originates.
[HOS.14.10] Who is wise and understands these things? Who is insightful and knows them? For the ways of Yahveh are just, and the righteous will walk in them, but transgressors will stumble in them. [§]
mi chakam veyavein elleh navon veyeda'em ki yisharim darkhei Yahveh v'tzadikim yeilchu vam ufosh'im yikkashlu bam.
This verse asks who is wise and understands these things, who is insightful and knows them. It states that the ways of Yahveh are just, and the righteous will walk in them, while transgressors will stumble in them. The verse uses 'elleh' (these) to refer to previously mentioned divine statutes or principles. 'Yavein' and 'yeda' both relate to understanding and knowledge but carry slightly different connotations; the former often suggests discernment, while the latter implies a more comprehensive grasp. 'Darkhei' means 'ways' or 'paths', and is used metaphorically to represent God's decrees and principles. 'Yikkashlu' means 'will stumble' or 'will fall'.