10:5a

The people of Samaria: In Hebrew, this phrase is literally “the inhabitant of Samaria.” Andersen and Freedman and Hubbard suggest that this singular form refers to the calf idol. Other scholars and all versions used in TN understand it to refer collectively to the people of Samaria. In this verse, Samaria, the capital of Israel, is a figure of speech that represents the nation of Israel. Some versions make the name “Israel” explicit here. For example:

The people from Israel (NCV)

will fear for the calf: The expression fear for means to be concerned about someone or something.McComiskey (page 165) “dread or awe or fear for,” Macintosh (page 339) “be in dread concerning,” Davies (page 237) “trembled” or “trembled in fear,” Wood (page 208) “anxious about.” The calf refers to an idol shaped like a calf. Here it refers to the people’s concern about their calf-idol.Two ancient versions, the LXX and the Peshitta, translate the Hebrew verb as “dwell” instead of “fear.” Either sense is possible for this verb. The context determines which sense is intended. McComiskey (page 165) points out that “dwell” does not make sense in this context. In addition, the collocation “dwell for” does not occur anywhere else in the Old Testament. However, the collocation “fear/afraid for” does occur elsewhere. For example, Job 19:29 has: “be afraid for yourselves of the sword.” They are fearful that the Assyrians will take it away from them. The phrase does not mean that the calf-idol frightens them.

Here are some other ways to translate 10:5a:

The people of Samaria tremble in fear for their calf idol (NLT96)

the people from Israel are worried about the calf-shaped idol (NCV)

Beth-aven: The term Beth-aven means “house of wickedness.” This is the name that Hosea normally uses for “Bethel.” See also the note on Beth-aven in 4:15b.

10:5b–c

Notice the parallel parts that are similar in meaning:

^5bIndeed, its people will mourn

^5c with its idolatrous priests—

There is an ellipsis (deliberate omission) in 10:5c. In some languages, it will be necessary to supply the missing verb from 10:5b. For example:

^5cand its idolatrous priests will mourn over it also,

Priests as well as people mourned over the loss of the calf-idol.Stuart (page 156) and Hubbard (page 173).

10:5b

Indeed, its people will mourn: In Hebrew, this clause begins with the word ki. In this context, some scholars think that it indicates emphasis.See Keil (page 85), Stuart (page 156), and Hubbard (page 173). Another function of ki is to introduce a reason for the preceding clause. For example, the KJV begins this clause with “for.” No other version takes this approach here, so the notes have not treated this as an interpretation issue. The BSB indicates this emphasis explicitly.

Most versions leave the relationship implied. You may follow either approach. The Display will give an example of each.

its people: There are two main ways to interpret this phrase:

1. The pronoun its refers to Samaria.Unambiguous versions understand the antecedent of “it” to be Samaria. The phrase its people refers to Samaria’s people, the residents there. For example:

   the people there will mourn for it (NJB) (CEV, GNT, NCV, NET, NJB, NLT, REB)

2. The pronoun its refers to the calf.No versions unambiguously translate the antecedent of “it” to be the calf. However, many commentaries support this understanding. They include Stuart, Keil, McComiskey, Macintosh, Andersen and Freedman, Wood, and Davies. The phrase its people refers to the calf’s people, the people who worship the calf. For example:

   those that worship the calf will mourn over it

The Notes and Display will follow interpretation (1). However either interpretation is acceptable. Both interpretations describe the same people.Verse 10:5a says unambiguously that the inhabitants of Samaria fear for the idol. These same people also mourn for it. The difference is that interpretation (1) focuses more on their place of residence. Interpretation (2) focuses more on their devotion to the idol. Many versions are ambiguous.

will mourn: This phrase means that the people will express their sorrow over the loss of their calf idol. Normally people mourn when a family member or other loved one dies. Mourning was usually expressed in a way that others could see and hear.TWOT (#6 I).

10:5b–d

10:5c

with its idolatrous priests: In Hebrew, the phrase idolatrous priests is a single word. It is used only for pagan priests.McComiskey (page 166). This line refers to the priests that were associated with the worship of the calf idol.

The pronoun referent in the phrase its idolatrous priests is parallel to the phrase “its people” in 10:5b, so the referent of both phrases is probably Samaria. For example:

^5b Samaria’s people mourn over it

^5c and Samaria’s pagan priests wail for it

10:5d

those who rejoiced in its glory: In Hebrew, this line is a clause that is more literally “they rejoice on its glory.”Some versions translate this as a clause as it is in the Hebrew. For example, the NCV has: “They used to shout for joy about its glory.” This line further describes the mourners in 10:5b–c. They normally rejoice over the calf’s splendor.

The rejoicing of the people in 10:5d contrasts with their mourning in 10:b-c. In Hebrew, the form of the verb “rejoice” here indicates incomplete or continuous action. In this context, it may refer to habitual rejoicing in the past or in the present.

Here are some ways to show this contrast:

• Use past tense. One example is the BSB above. Here are other examples:

  those who rejoiced over it and over its glory (ESV)

  They used to shout for joy about its glory (NCV)

• Use a clause that indicates an unexpected result. For example:

  Those that worship the calf will mourn over it, although they now praise its glory with joy.

those who rejoiced: The last antecedent of those is “its idolatrous priests.” But since “its people” and “its idolatrous priests” are parallel terms, it probably refers to both these groups, not only to the priests.Hubbard (page 173). The LXX and Syriac also support the reference to both people and priests. Many versions are ambiguous. You should either translate in a way that is ambiguous or in a way that can refer to both these groups.

rejoiced: There is a textual issue with this word:

1. The Hebrew word in the Masoretic text means “rejoice.” For example:

   They used to shout for joy about its glory (NCV) (BSB, ESV, KJV, NCV, NIV, NJB, NJPS)

2. Some scholars think that the original text was “cry/wail.” For example:

   They will wail when it is stripped of its golden splendor. (GNT) (CEV, GNT, GW, NABRE, NASB, NET, NRSV)

It is recommended that you follow option (1). The LXX also supports this option. There is no support for option (2) from Hebrew manuscripts or ancient versions.

its glory: This refers to the glory or splendor of the calf.In Hosea 4:7 “their Glory” is a title or designation for the LORD. McComiskey (page 166) and Keil (page 85) suggest that the people attributed divinity, perhaps Yahweh’s divinity to the calf-idol. Similarly, Dearman (pages 265–266) suggests that the people may have regarded the calf as a representative of divinity/Yahweh. Hubbard (page 174) identifies its glory as the esteem shown by those who worshiped it. Macintosh (pages 399–400) regards its glory as wealth. The term glory here could indicate that those who worshiped the calf thought that it was a deity. It could also refer to a physical attribute such as beauty or to its monetary value.

Here are some other ways to translate its glory:

its deity/godlikeness

its beauty/magnificence

its great value

In some languages, it may be appropriate and natural to use more than one of these terms.

10:5e–6a

Notice the parallel parts that are similar in meaning.

^10:5efor it has been taken from them into exile.

^10:6aYes, it will be carried to Assyria as tribute to the great king.

These lines give the reason why the people mourned and why they could no longer rejoice over the glory of the calf. It is because that glory will be taken away when the calf is taken into exile.

10:5e

for it has been taken from them into exile: In Hebrew, this clause begins with the word ki (see 10:5b). Here ki introduces the reason that the people mourned. Many versions translate it with the word for or “because.” Use a natural way in your language to introduce this reason.

The Hebrew clause is more literally: “it has departed (or “gone into exile”) from it.” Each pronoun has more than one possible referent. Also the Hebrew verb can mean either “depart/leave” or “go into exile.”BDB (#1540) 2. remove, depart. 3. go into exile. HALOT (electronic ed., page 191) 2a. to (have to) leave, disappear. 2b. to go into exile. For these reasons, there are various ways to interpret this clause.

Here are two main interpretations:

1. “It” (the glory) has left “it” (the calf idol).McComiskey (page 166) comments that it is best to understand the subject of this verb to be “its glory” which has departed from the calf, rather than the calf itself which has departed from the people. For example:

   its glory will be taken away into captivity. (GW)

   the glory that has departed from it. (NRSV) (GNT, GW, NASB, NET, NJPS, NLT, NRSV)

2. “It” (the calf idol) has gone into exile from “it” (Beth-aven or Israel).Andersen and Freedman (page 556) comments that this clause describes physical removal, not just the loss of splendor. It says almost the same thing as Hosea 10:6a. Stuart (pages 161–162) and Keil (page 85) also support this view. All three commentators assume that “glory” is a designation that refers to the idol. The idol is taken to Assyria either as plunder or as a gift for the king of Assyria. For example:

   for the image of their god which is carried away into exile. (REB) (BSB, CEV, ESV, NIV, REB)

It is recommended that you follow interpretation (1) along with a majority of versions. It makes good sense to understand the Hebrew pronouns here to refer to the calf and the calf’s glory as in 10:5d.It also makes good sense of the introductory phrase “It also” in the next verse. The phrase refers to the calf that is carried to Assyria in addition to the departure of the glory of the calf. See the following note for more information. However, interpretation (2) is also acceptable. It makes good sense if 10:6a is understood to be parallel to 10:5e.