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• Hos 2:8 - KJV wording: CORN - modern translation: grain
• Hos 2:9 - KJV wording: CORN - modern translation: grain
• Hos 2:10 - KJV wording: DISCOVER(ED)(ETH)(ING) - modern translation: uncover(ed)(ing)
• Hos 2:16 - KJV wording: Ishi <0376> [CLICK HERE for more explanation of the uses of the Hebrew word ish (or iysh)]
  • The Hebrew word ish (or iysh) is used 1432 times in the Hebrew text from which the KJV is translated. Most of the times it is translated as "man," but it is also translated as husband. Harper's Bible Dictionary (edited by Paul J. Achtemier, San Francisco: Harper and Row, 1985) briefly comments:

    It is also a term used by the KJV to transliterate the Hebrew term ‘my husband,’ which, according to Hos. 2:16..., is to be used instead of ‘my master’ (Heb. baali) for God.

  • James Luther Mays (The Old Testament Library: Hosea, Philadelphia: Westminster, 1969, page 48) comments:

    Verse 16 takes up the drama of Yahweh [a.k.a. Jehovah] and Israel as husband and wife at the time when judgment has brought the wife to the resolution to return to ' my former husband' (2.7), and at the point when Israel answers Yahweh as in the days of her youth (2.15). The wife will show her change of heart by calling Yahweh 'ish, instead of ba'al. The two Hebrew words used in a subtle play on meaning which cannot be reproduced directly in English, since both can mean 'husband'. 'ish is the man who as a husband is partner and counterpart of the woman ('ishsha); cf. particularly Gen 2:23; 3.6, 16. Ba'al comes from a verb which means 'to own' and 'have rights over', and tends to emphasize the husband's legal rights as possessor of the woman (cf. such legal texts as Ex. 21.3, 22; Deut. 22:22; 24:4). The first is the more intimate, personal and total term; it points to the full and unqualified way in which Israel will give herself to Yahweh as to a man who loves, and not merely to a husband to whom she is bound by legal commitment...

    The saying clearly presupposes that in Israel Yahweh was called ' Baal'. That the name was in common use among the Israelites in the late eighth century is demonstrated by the ostraca from Samaria which contains theophoric names using both Baal and Yahweh. Whether Baal was employed as an epithet for Yahweh in the sense of 'owner, lord', or as the name of the Caananite deity, is uncertain. Probably both occurred. Where Yahweh was called Baal, a constant and dangerous erosion of the distinctive understanding of Yahweh set in. He was thought of and dealt with cultically more and more as though he were a Baal (cf. 5.6). The exclusion of the epithet Baal in favor of 'ishi represents Israel's return from being mistress to Baal to 'the marriage bond' of the covenant.

• Hos 2:22 - KJV wording: CORN - modern translation: grain

• Hos 3:1 - KJV wording: FLAGON(S) OF WINE - modern translation: cake(s) of raisins

• Hos 4:18 - KJV wording: WITH SHAME DO LOVE, GIVE YE - alternative translation: dearly love

• Hos 5:7 - KJV wording: MONTH - modern translation: new moon
• Hos 5:10 - KJV wording: BOUND - modern translation: landmark

• Hos 6:7 - KJV wording: LIKE MEN - alternative translation: like Adam
• Hos 6:9 - KJV wording: BY CONSENT - alternative translation: toward Shechem

• Hos 7:5 - KJV wording: BOTTLES OF WINE - modern translation: heat of wine
• Hos 7:14 - KJV wording: CORN - modern translation: grain
• Hos 7:15 - KJV wording: IMAGINE - modern translation: devise

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• Hos 9:1 - KJV wording: CORNFLOOR - modern translation: cornfloor
• Hos 9:2 - KJV wording: FLOOR - modern translation: threshing floor

• Hos 10:10 - KJV wording: FURROWS - alternative translation: transgressions
• Hos 10:11 - KJV wording: CORN - alternative translation: grain

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• Hos 12:7-11
  • Harper’s Bible Commentary (edited by James Luther Mays, New York: Harper and Row, 1988) comments:

    Ephraim, a designation for the Northern Kingdom deriving from the name of a prominent Israelite tribe, is accused of lies and deceit, specifically by establishing alliances with Assyria and Egypt (11:12-12:1). The concluding lines of 11:12 probably come from a Judean editor. As in 4:1-3 and 4:4-10, Yahweh initiates a lawsuit against his people (12:2-6). The indictment reaches into antiquity, citing the traditions about Israel’s ancestor, Jacob. Hosea presumes that his hearers know the story of the birth of Jacob and his brother Esau (Gen. 25:21-26), his nocturnal struggle with God at the Jabbok, at which time he received the name Israel (Gen. 32:22-32), and his dream at Bethel (Gen. 28:11-17). Surprisingly, the lawsuit includes admonitions to return to God (Hos. 11:6). Verses 7-9 accuse Israel of two violations, crooked business practices and arrogance. Yahweh recalls the Exodus and threatens to return Israel to its status before it occupied the land (v. 9).

• Hos 12:7
  • Hans Walther Wolff (Hosea [Hermeneia commentary series], Philadelphia: Fortress Press, 1977, page 214) comments on this verse:

    It becomes evident in v 8 [v 7] that Hosea used the ancient exhortation (v 7 [v 6]) especially to disclose Israel's present guilt, much like 10:12. Kenaan [merchant, Canaan] denotes nothing other than contemporary Ephraim, which is filled with a Canaanite spirit of harlotry and commerce. For ancient Israel, trade belonged to foreigners. The commercial cities of Phoenicia, whose region was especially designated by the word "Canaan," the land of red purple, were centers of trade. The "false scales" ... are almost proverbial in prophecy and Wisdom. Thus the world "deception" ... from v 1a appears again; there, as in v 8 [v 7], it has to do with the "oppression" of the neighbor.

• Hos 12:8 - crooked business practices and arrogance
  • The context of this verse is consistent with the Harper's Bible Commentary on Hos 12:7-11 above, which states:

  Verses 7-9 accuse Israel of two violations, crooked business practices and arrogance.

  • Hans Walther Wolff (Hosea [Hermeneia commentary series], Philadelphia: Fortress Press, 1977, page 214) comments on this verse:

    By quoting the defendant [Ephraim], the prophet offers proof of guilt with the words from the defendant's own mouth. The quotation further develops the accusation. Wealth led to injustice just as injustice led to wealth. It was this same wealth ... which had once led Jacob to struggle against God; his unjust service that had made him rich (cf. v 13 [v 12]). But Ephraim denies that there has been any injustice... This transgression is unequivocally sin against Yahweh. Ephraim's economic gains are in conflict with his trust in Yahweh and Yahweh's requirement of loyalty in the community (v 7[v6]). His wealth enables him to make treaties which betray the divine word uttered by the prophet (v 2 [v 1]). The quotation in v 9 [v 8] on the whole suggests how the prophet's rejection (v 1 a), which he laments as "betrayal" and self-deception, is to be understood.

• Hos 12:8 - KJV wording: YET - alternative translation: surely

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• Hos 14:2 - KJV wording: RENDER THE CALVES OUR LIPS - alternative translation: render as calves the offering of our lips
• Hos 14:7 - KJV wording: CORN - alternative translation: grain