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1Hear this, you priests!
Pay attention, you Israelites!
Listen closely, O king!
For judgment is about to overtake you!
For you were like a trap to Mizpah,
like a net spread out to catch Tabor.
2Those who revolt are knee-deep in slaughter,[#tc The MT reads וְשַׁחֲטָה שֵׂטִים הֶעְמִיקוּ (vÿshakhatah setim he’miqu): “and rebels have made deep the slaughter.” The BHS editors propose ושַׁחַת הַשִּׁטִּים הֶעְמִיקוּ (vÿshakhat hashittim he’miqu): “they have made the pit of Shittim [place of idolatry] deep” (cf. NRSV, TEV, NLT; see BDB 1006 s.v. שַׁחֲטָּה). This involves: (1) phonological confusion between the similar sounding consonants ת (tav) and ט (tet), (2) redivision of words to take ה (hey) as the article with הַשִּׁטִּים rather than feminine noun ending of וְשַׁחֲטָה, and (3) revocalization of הַשִּׁטִּים with the two daghesh fortes. Retaining the reading of the MT is preferable here.tn Heb “and those who revolt have gone deep into slaughter” (similar KJV, NIV); NASB “deep in depravity.”]
but I will discipline them all.
3I know Ephraim all too well;[#tn The phrase “all too well” does not appear in the Hebrew text, but is supplied in the translation for clarity and stylistic reasons.]
the evil of Israel is not hidden from me.
For you have engaged in prostitution, O Ephraim;
Israel has defiled itself.
4Their wicked deeds do not allow them to return to their God;
because a spirit of idolatry controls their heart,
and they do not acknowledge the Lord .
5The arrogance of Israel testifies against it;
Israel and Ephraim will be overthrown because of their iniquity.
Even Judah will be brought down with them.
6Although they bring their flocks and herds[#sn The terms flocks and herds are used figuratively for animal sacrifices (metonymy of association). Hosea describes the futility of seeking God’s favor with mere ritual sacrifice without the prerequisite moral obedience (e.g., 1 Sam 15:24; Ps 50:6-8; 51:17-18; Isa 1:12; Mic 6:6-8).]
to seek the favor of the Lord ,
They will not find him –
he has withdrawn himself from them!
7They have committed treason against the Lord ,[#tn Heb “dealt treacherously against” (so KJV, NASB); NRSV “dealt faithlessly”; NLT “betrayed the honor of.”]
because they bore illegitimate children.
Soon the new moon festival will devour them and their fields.
8Blow the ram’s horn in Gibeah!
Sound the trumpet in Ramah!
Sound the alarm in Beth Aven!
Tremble in fear, O Benjamin!
9Ephraim will be ruined in the day of judgment![#tn Heb “day of rebuke” (so KJV, NASB); NCV, NRSV, TEV, NLT “day of punishment.”]
What I am declaring to the tribes of Israel will certainly take place!
10The princes of Judah are like those who move boundary markers.
I will pour out my rage on them like a torrential flood!
11Ephraim will be oppressed, crushed under judgment,[#tn The verb עָשַׁק (’ashaq, “to oppress”) may refer to (1) oppressing the poor and defenseless (BDB 798 s.v. עָשַׁק 1), or more likely to (2) oppression of one nation by another as the judgment of God (Deut 28:29, 33; 1 Chr 16:21; Pss 105:14; 119:121, 122; Isa 52:4; Jer 50:33; Hos 5:11; BDB 798 s.v. 2). The Qal passive participles עָשׁוּק (’ashuq, “oppressed”) and רְצוּץ (rÿtsuts, “crushed”) might refer to a present situation (so KJV, RSV, NASB, NIV, NRSV); however, the context suggests that they refer to a future situation (so NLT). When a participle is used in reference to the future, it often denotes an imminent future situation and may be rendered, “about to” (e.g., Gen 6:17; 15:14; 20:3; 37:30; 41:25; 49:29; Exod 9:17-18; Deut 28:31; 1 Sam 3:11; 1 Kgs 2:2; 20:22; 2 Kgs 7:2). For functions of the participle, see IBHS 627-28 §37.6f.; #sn The term רְצוּץ (rÿtsuts, “crushed”) is a metaphor for weakness (e.g., 2 Kgs 18:21; Isa 36:6; 42:3) and oppression (e.g., Deut 28:33; 1 Sam 12:3, 4; Amos 4:1; Isa 58:6). Here it is used as a figure to describe the devastating effects of the Lord’s judgment.; #tn Heb “crushed of judgment” (רְצוּץ מִשְׁפָּט, rÿtsuts mishpat). The second term is a genitive of cause (“crushed because of judgment” or “crushed under judgment”) rather than respect (“crushed in judgment,” as in many English versions).]
because he was determined to pursue worthless idols.
12I will be like a moth to Ephraim,
like wood rot to the house of Judah.
13When Ephraim saw his sickness[#tn Hosea employs three preterites (vayyiqtol forms) in verse 13a-b to describe a past-time situation.]
and Judah saw his wound,
then Ephraim turned to Assyria,
and begged its great king for help.
But he will not be able to heal you!
He cannot cure your wound!
14I will be like a lion to Ephraim,
like a young lion to the house of Judah.
I myself will tear them to pieces,
then I will carry them off, and no one will be able to rescue them!
15Then I will return again to my lair
until they have suffered their punishment.
Then they will seek me;
in their distress they will earnestly seek me.