OET interlinear HOS 14:8

14:8a

O Ephraim, what have I to do anymore with idols?: There are textual issues that have to do with the speaker in this rhetorical question:

1. The Masoretic Text has “Ephraim what to me again to idols.” In this question to Ephraim, the LORD expresses his own attitude toward idols.Option (1) is supported by Andersen and Freedman, Dearman, McComiskey, Hubbard, Keil, Garrett, and Carroll. Carroll (page 303) argues that suggested changes from first to third person, as in the NJB or NJPS, are “unconvincing” for the reason that Yahweh is the speaker throughout the section. For example:

   O Ephraim, what have I to do with idols? (NRSV) (BSB, ESV, NASB, NET, NIV, NRSV)

2. Some scholars think that the original words were “Ephraim what to you again to idols.” This question functions as a command that the LORD gives to Ephraim/Israel. He tells Ephraim to avoid idols.Patterson and Hill (pages 87–88) quote the NLT in support of option (2). For example:

   O Israel, stay away from idols! (NLT) (CEV, NCV, NLT)

3. The LXX has “As for Ephraim—what is there any longer between him and idols?”Here the noun “Ephraim” is understood to be a casus pendens. See Stuart (pages 216–217). As a casus pendens, the noun “Ephraim” is a fronted subject. It is placed outside the following clause and resumed within the clause by the pronoun “him.” The LXX has “to him” where the MT has “to me.” This question functions as indirect speech. The LORD states that Ephraim will avoid idols.Stuart and Davies. Davies (page 308) says that the LXX rendering yields a stronger contrast with the next line and improves the sense. For example:

   The people of Ephraim will have nothing more to do with idols. (GW) (GNT, GW, NJB, REB)

4. The Peshitta has “Ephraim shall say, ‘What have I to do again/any more with idols?’” In this question, Ephraim expresses his own attitude toward idols.Macintosh (pages 576–577) thinks that the question expresses Ephraim’s attitude. “What need more have I to do with idols?” For example:

   Ephraim [shall say]: “What more have I to do with idols? (NJPS) (KJV, NJPS)

It is recommended that you follow option (1) along with a majority of versions and commentaries. It makes good sense and does not require changes to the MT.

This clause is a rhetorical question that expects a negative answer. What do I have in common with idols anymore? Nothing! Since the LORD expresses this attitude to Ephraim, it clearly implies that Ephraim also should have nothing to do with idols.

The rhetorical question includes a Hebrew word that the BSB translates as anymore. In this expression, the Hebrew word means “more” or “further.”DCH (page 291) 2. Expressing addition “…more, further.” A literal translation of this word may incorrectly imply that the LORD had something in common with idols in the past but he will have nothing to do with them in the future.Garrett (pages 278–279) and McComiskey (page 236). However, the LORD never had anything in common with idols.

Here are some ways to avoid the wrong meaning and to translate the rhetorical question. Each bullet gives an example of a question and a statement.

• Make explicit that he had nothing in common with idols in the past. The word “ever” or “never” implies that the same is true in the present and will be true in the future. For example:

  Ephraim, what have I ever had to do with idols?The suggestion is from McComiskey (page 236).

  O Ephraim, I have never had anything in common with idols!

• Make explicit that he has nothing in common with idols. Leave it implied that the same was true in the past and will be true in the future. For example:

  O Ephraim, what have I to do with idols? (NRSV)

  Ephraim, I have nothing to do with idols.

Use a natural way in your language to translate this rhetorical question.

14:8b

It is I who answer and watch over him: In Hebrew, this clause is more literally “I I [will] answer and I [will] watch over him.” In Hebrew, the pronoun I has emphasis.McComiskey (page 235). The BSB indicates this with It is I. Indicate this emphasis on the LORD in a natural way in your language.

The verbs in this clause use a form that indicates certainty.The verbs are perfect tense/aspect forms. Here it is probably to be understood as prophetic perfect. Macintosh (578) and the BART interlinear. Prophetic perfect is translated sometimes with present tense and often with future tense, depending on context. See Seow (page 149) who cites two examples: “We are finished! We are lost! (Num 17:27) or “I shall abandon you” (2 Chron 12:5). Many versions translate this clause with present tense. Some versions have future tense. For example:

It is I who answer and look after you. (NRSV)

I will answer their prayers and take care of them (GNT)

Translate this clause to indicate certainty in a natural way in your language.

answer: BDB (#6030). The BSB translates this word as “respond” in 2:21. This word means answer or “respond.” This clause does not say whom the LORD answers. However, this same clause also says “watch over him.” So some versions supply the same pronoun here. For example:

I will answer him and care for him (NET)

The word answer probably implies a response to the needs or the prayers of his people.McComiskey (page 235) suggests that the word describes God’s response to the needs of his people. Some versions make this implication explicit. For example:

I am the one who answers your prayers and cares for you.

watch over him: In this clause, the Hebrew word that the BSB translates as watch over him means “watchful care” or “protecting.”BDB (#7788) and TWOT (#2354). See also McComiskey (page 236), Keil (page 108) and Macintosh (page 578).

14:8c

I am like a flourishing cypress: This clause is a simile that compares the LORDThe pronoun “I” here refers to the LORD. Some commentators observe that this is the only occurrence in the Old Testament in which the LORD is compared to a tree. Dearman (pages 343–344) suggests that even though this simile is unique, it fits the metaphorical style of Hosea and also fits the context well. to a tree. In this comparison the tree may represent one or more of the following characteristics:

1. life“The tree of life.” Keil (page 108) and Stuart (pages 216–217).

2. fertilityGarrett (pages 278–279.

3. productivityMcComiskey (page 236).

4. shelterAndersen and Freedman (page 647) and Keil (page 108).

flourishing: The Hebrew word that the BSB translates as flourishing means “leafy” or “luxuriant.”HALOT (electronic edition, page 1269). Also Andersen and Freedman (page 647), Macintosh (page 579) and Davies (page 308). Here are some other ways to translate this word:

luxuriant (NET)

evergreen (NRSV)

green (NIV)

cypress: The Hebrew word that the BSB translates as cypress can mean “fir,” “cypress,” “juniper,” or “pine.”TWOT (#289a). We cannot know which of these trees the word means here. Here are some other ways to translate this word:

I am like a green pine tree (NIV)

I am that glorious tree (CEV)

14:8d

your fruit comes from Me: In Hebrew, this clause is more literally “from me your fruit is found.” The word order gives emphasis to the phrase from Me.Hosea may give this emphasis to remind the people that the LORD, not Baal, is the source of true fruit. See Hubbard (page 233) and Stuart (pages 216–217). For example:

from me comes your fruit. (RSV)

It is from me that your fruit comes.

Indicate this emphasis on the LORD in a natural way in your language.

fruit: The Hebrew word that the BSB translates as fruit can mean the fruit of trees or vines. When it refers to people it can mean offspring, or the result of actions.TWOT (#1809). Here the word may include all these meanings.Davies (page 308) and Hubbard (page 233). Some versions say this in another way. For example:

I am the source of all their blessings. (GNT)