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On the Greek text. The Greek follows the standard critical text of the Septuagint (Rahlfs-Hanhart in its main wording, itself an ancient, public-domain text); the distinctively copyrighted critical apparatus is not reproduced. Versification follows the LXX.

The Book of the Prophet Hosea (LXX) — Interlinear: Themes, Outlines & Translation Notes

A consolidated companion to the Hosea data set: every chapter of LXX Hosea (1-14) rendered as a six-tier Greek reverse-interlinear (Greek · gloss · parsing/case · syntax · semantic force · lexical note), with per-verse discourse analysis and a chapter argument-outline.

This document gathers the theme, the argument outline (the outline movements authored into each data file), and the translation / textual / exegetical notes (the text_note of each file, reproduced verbatim) — followed by a summary of the major translation and interpretive cruxes that were deliberately annotated rather than silently resolved. Hosea opens the Twelve with the prophet's broken marriage, the names of judgment given to his children, and a sustained alternation of accusation, remembered exodus, threatened exile, and astonishing renewal. The Greek follows the Septuagintal form of this densely metaphorical covenant lawsuit, where adultery, harvest, kingship, and healing all become figures for Israel's relation to the LORD. The Greek follows the standard critical text of the Septuagint (Rahlfs–Hanhart in its main wording, itself an ancient public-domain text); the distinctively copyrighted apparatus is not reproduced, and versification follows the LXX.

Scope

Chapter Verses Words annotated Outline movements
Hosea 1 9 202 5
Hosea 2 25 637 5
Hosea 3 5 120 4
Hosea 4 19 362 4
Hosea 5 15 292 4
Hosea 6 11 162 4
Hosea 7 16 313 4
Hosea 8 14 232 5
Hosea 9 17 339 4
Hosea 10 15 299 4
Hosea 11 11 219 4
Hosea 12 15 255 5
Hosea 13 15 298 4
Hosea 14 10 203 4
Total 197 3,933 60

Each annotated word carries Greek, a working gloss, color-coded grammatical case, parsing (Tense·Voice·Mood·Person·Number + lemma), a Wallace-style syntactic-function label, an aspectual semantic-force label (verbal forms), and a condensed lexical note. As translation Greek, the annotation additionally flags Hebraisms and the underlying Hebrew idiom where it illuminates the rendering.

The argument of the book

The macro-structure of the whole book — its major movements — under which the chapter-by-chapter detail below unfolds. Hosea moves between enacted sign, lawsuit, historical recollection, and promise, constantly returning to the paradox of divine judgment and unexhausted covenant love. The annotation tracks the book's sharp shifts of voice, metaphor, and address. (Section divisions are interpretive; the more common analysis is generally followed.)

Chapter-by-chapter

Hosea 1 — ΩΣΗΕ Α′

Theme. Marriage-signs name covenant rupture and coming judgment.

Outline.

Translation & textual notes. The Greek text of Hosea 1 follows the standard critical text of the Septuagint as established in the Rahlfs-Hanhart edition (Septuaginta, rev. ed. 2006), an ancient and public-domain text; the critical apparatus is not reproduced. Hosea opens with the prophet's superscription and immediately turns the prophet's marriage and children into enacted prophecy. The Septuagint keeps the shocking force of the command to take a 'wife of fornication' and makes the land's infidelity explicit with the emphatic verbal pair ἐκπορνεύουσα ἐκπορνεύσει. The three symbolic names structure the opening oracle: Jezreel recalls bloodguilt and the end of the northern kingdom's military power; Οὐκ-ἠλεημένη names the withdrawal of pity from Israel; and Οὐ-λαόσ-μου announces covenant rupture in stark form. At the same time the passage already preserves a tension central to Hosea as a whole, for Judah is distinguished from Israel in v. 7 and divine action remains the true ground of salvation.

Hosea 2 — ΩΣΗΕ Β′

Theme. Stripping turns to allurement, renewed covenant, and restored names.

Outline.

Translation & textual notes. The Greek text of Hosea 2 follows the standard critical text of the Septuagint as established in the Rahlfs-Hanhart edition (Septuaginta, rev. ed. 2006), an ancient and public-domain text; the critical apparatus is not reproduced. Accusation grows from Hosea's children's names into a full covenant drama of stripping, pursuit, exposure, allurement, wilderness renewal, betrothal, and restored fruitfulness. The opening verses reverse Lo-ammi and Lo-ruhamah into mercy and filial naming; then the prophet turns to the mother-wife image and prosecutes Israel's pursuit of lovers, gifts, and Baalic fertility. The central pivot comes at the wilderness allurement, where judgment bends into renewed speech to the heart and the valley of Achor becomes a door of understanding. The movement then rises into one of Hosea's most beautiful covenant-restoration sequences: no more Baal-language, a peace covenant with creation, triple betrothal, and the answering of heaven, earth, grain, wine, and oil. The closing verse gathers the whole book's early rupture back into mercy, sowing, and restored covenant identity.

Hosea 3 — ΩΣΗΕ Γ′

Theme. Purchased estrangement becomes the sign of Israel's future return.

Outline.

Translation & textual notes. The Greek text of Hosea 3 follows the standard critical text of the Septuagint as established in the Rahlfs-Hanhart edition (Septuaginta, rev. ed. 2006), an ancient and public-domain text; the critical apparatus is not reproduced. Brief but programmatic, this sign-act returns to the marital image in order to interpret Israel's present estrangement and future restoration. Hosea is told not merely to take but to love a woman marked by adultery, mirroring the Lord's own love for a people turned toward alien gods and raisin-cakes. The purchased reunion is followed by a period of abstention, which becomes the sign of Israel's long interval without king, cult, sacrifice, or oracular media. The final verse then opens outward into restoration: Israel will return, seek the Lord and David their king, and come trembling to the Lord's good things at the latter end of days.

Hosea 4 — ΩΣΗΕ Δ′

Theme. Truth dies in the land, and priests deepen the ruin.

Outline.

Translation & textual notes. The Greek text of Hosea 4 follows the standard critical text of the Septuagint as established in the Rahlfs-Hanhart edition (Septuaginta, rev. ed. 2006), an ancient and public-domain text; the critical apparatus is not reproduced. A sweeping covenant lawsuit falls on land, people, and priesthood alike. It opens with the famous triad of absence — no truth, no mercy, no knowledge of God in the land — and from there catalogs oath, falsehood, bloodshed, theft, and adultery until even the animal world shares the effects of human corruption. Priests come under special indictment for rejecting knowledge and feeding upon the sins of the people, while the middle and close turn toward cultic prostitution, divination, wooded high places, and the collapse of moral discernment. The rhetoric moves from accusation to environmental curse to priestly judgment to sexual and cultic disorder, ending in the bleak declaration that Ephraim has become a partner of idols.

Hosea 5 — ΩΣΗΕ Ε′

Theme. Ritual and Assyria fail before the Lord's tearing judgment.

Outline.

Translation & textual notes. The Greek text of Hosea 5 follows the standard critical text of the Septuagint as established in the Rahlfs-Hanhart edition (Septuaginta, rev. ed. 2006), an ancient and public-domain text; the critical apparatus is not reproduced. Judgment falls first on priests, royal house, and Israel together, accusing them of turning what should have been places of vigilance into traps. Its rhetoric alternates between exposure and pursuit: the Lord knows Ephraim completely, sacrifice will not avail when God has withdrawn, and alarms must sound across the land. Several LXX phrasings are vivid: Mizpah and Tabor are rendered with snare-and-net imagery, divine wrath is poured out like water, and Ephraim's political resort to Assyria is named as futile medicine for a wound only the Lord has authority to inflict or heal. The movement closes with the Lord as lion and panther, withdrawing until the people seek his face in affliction.

Hosea 6 — ΩΣΗΕ Ϛ′

Theme. Fleeting loyalty meets the Lord's demand for mercy and knowledge.

Outline.

Translation & textual notes. The Greek text of Hosea 6 follows the standard critical text of the Septuagint as established in the Rahlfs-Hanhart edition (Septuaginta, rev. ed. 2006), an ancient and public-domain text; the critical apparatus is not reproduced. One of Hosea's most memorable calls to return opens this movement: the God who has torn will heal, and after two days / on the third day life will stand again before him. Yet the poem is quickly interrupted by divine complaint. Ephraim and Judah show a fleeting loyalty like morning cloud and dew, so prophetic words must cut them down. Verse 6 provides the theological center — mercy, not sacrifice; knowledge of God more than whole burnt offerings — before the movement turns to covenant violation, polluted sanctuaries, priestly banditry, and the defilement of Israel. The final imperative to Judah is terse and difficult, but here it functions as a grim summons framed by the Lord's intention to reverse captivity.

Hosea 7 — ΩΣΗΕ Ζ′

Theme. Conspiracy and foreign dependence leave Ephraim burning from within.

Outline.

Translation & textual notes. The Greek text of Hosea 7 follows the standard critical text of the Septuagint as established in the Rahlfs-Hanhart edition (Septuaginta, rev. ed. 2006), an ancient and public-domain text; the critical apparatus is not reproduced. One of Hosea's densest poetic indictments moves through images of exposed fraud, overheated ovens, corrupt kingship, mixed loyalties, senescent strength, and failed foreign policy. The opening irony is sharp: just when the Lord would heal Israel, its hidden evil is uncovered instead. The oven imagery that dominates the middle of the passage renders lust, intrigue, and political conspiracy as a fire that never cools, consuming rulers one after another. Ephraim is then compared to an unturned cake, a senseless dove, and a deceitful bow — three compact images of inner disorder, foreign entanglement, and unreliability. The movement closes with the tragic paradox that the God who strengthened their arms is the very one against whom they now imagine evil.

Hosea 8 — ΩΣΗΕ Η′

Theme. Kings, calves, and altars turn covenant privilege into ruin.

Outline.

Translation & textual notes. The Greek text of Hosea 8 follows the standard critical text of the Septuagint as established in the Rahlfs-Hanhart edition (Septuaginta, rev. ed. 2006), an ancient and public-domain text; the critical apparatus is not reproduced. Trumpet-like urgency drives Hosea's exposure of false political and cultic self-reliance. Covenant and law have been transgressed, kings and rulers were established without the Lord, and gold and silver have been remade into idols. The famous agricultural proverb of sowing ruin and reaping destruction becomes, in the Greek, a sequence of wind-ruin, harvest, and foreign consumption. Samaria's calf is mocked as the work of a craftsman, altars multiply only into more sin, and even written ordinances are treated as alien. The final turn widens the charge to Judah as well: both sanctuary-building and fortified-city confidence invite the fire of judgment.

Hosea 9 — ΩΣΗΕ Θ′

Theme. Exile empties festival joy, fertility, and prophetic honor.

Outline.

Translation & textual notes. The Greek text of Hosea 9 follows the standard critical text of the Septuagint as established in the Rahlfs-Hanhart edition (Septuaginta, rev. ed. 2006), an ancient and public-domain text; the critical apparatus is not reproduced. An anti-festival oracle forbids Israel to rejoice like the nations because its cultic joy has been severed from covenant fidelity. The threshing floor, winepress, feast day, sacrifice, and sanctuary all become scenes of deprivation rather than abundance. Egypt and Assyria loom again as shorthand for exile and impurity, while prophetic speech itself becomes a site of derision and frenzy in the nation's eyes. The movement then widens into remembered contrasts: Israel was once like grapes in the wilderness and first-ripe fruit on a fig tree, but Baal-peor became the turning point of estrangement. The closing verses are among Hosea's starkest, turning barrenness, exile, and the withering of roots into the dominant signs of a people the Lord is driving among the nations.

Hosea 10 — ΩΣΗΕ Ι′

Theme. Prosperity multiplies idols until judgment plows for righteousness.

Outline.

Translation & textual notes. The Greek text of Hosea 10 follows the standard critical text of the Septuagint as established in the Rahlfs-Hanhart edition (Septuaginta, rev. ed. 2006), an ancient and public-domain text; the critical apparatus is not reproduced. Hosea binds together his critique of fertility, kingship, false cult, and misplaced military confidence. Israel is pictured first as a luxuriant vine whose very fruitfulness only multiplied altars and pillars, so abundance itself became the fuel of apostasy. The movement then passes through the calf of Beth-aven, the collapse of monarchy, the shame of Assyrian dependence, and the famous call to sow righteousness and reap life. The rhetoric alternates sharply between exhortation and devastation: one moment Israel is urged to seek the Lord until righteousness rains down, and the next its fortresses are falling and its king is thrown away at dawn. Throughout, the Greek preserves the agricultural and political imagery that make Hosea 10 one of the book's clearest meditations on how prosperity without covenant faithfulness turns into judgment.

Hosea 11 — ΩΣΗΕ ΙΑ′

Theme. Fatherly love struggles with judgment and calls the children home.

Outline.

Translation & textual notes. The Greek text of Hosea 11 follows the standard critical text of the Septuagint as established in the Rahlfs-Hanhart edition (Septuaginta, rev. ed. 2006), an ancient and public-domain text; the critical apparatus is not reproduced. One of Hosea's most tender and theologically charged movements begins with Israel as child loved and called out of Egypt, then contrasts that remembered nurture with the people's continual turning toward the Baals. The central section stacks parental and healing imagery: the Lord taught Ephraim to walk, carried him on his arms, drew him with bonds of love, and stooped to feed him. Yet judgment remains real in the sword, in failed cities, and in Assyrian domination. The climax comes in vv. 8-9, where the threatened overturning of Ephraim is interrupted by divine self-address: the Lord's heart turns within him, his relenting is stirred, and he refuses to execute wrath as a mere human avenger would. The passage ends with the roaring call that gathers scattered children home again.

Hosea 12 — ΩΣΗΕ ΙΒ′

Theme. Jacob's story indicts Ephraim's fraud and summons return.

Outline.

Translation & textual notes. The Greek text of Hosea 12 follows the standard critical text of the Septuagint as established in the Rahlfs-Hanhart edition (Septuaginta, rev. ed. 2006), an ancient and public-domain text; the critical apparatus is not reproduced. Accusation alternates with recollection, placing Ephraim's deceitful politics beside Jacob's foundational story. It opens with Ephraim surrounding the Lord in falsehood while trafficking in Assyrian treaties and Egyptian oil. From there Hosea rereads Jacob's life: grasping the heel in the womb, striving with God, weeping before the angel, and meeting God at Bethel. That remembered patriarchal struggle becomes an argument for present repentance. The movement then pivots to merchant imagery, fraudulent balances, self-congratulating wealth, prophetic mediation, and cultic corruption in Gilead and Gilgal. It closes by recasting Israel's origin through Jacob's flight to Aram and Moses' prophetic exodus, only to return at the end to Ephraim's provoked wrath and certain recompense.

Hosea 13 — ΩΣΗΕ ΙΓ′

Theme. Forgotten grace and false kingship drive Ephraim toward death.

Outline.

Translation & textual notes. The Greek text of Hosea 13 follows the standard critical text of the Septuagint as established in the Rahlfs-Hanhart edition (Septuaginta, rev. ed. 2006), an ancient and public-domain text; the critical apparatus is not reproduced. Hosea gathers themes of idolatry, ingratitude, kingship, and death into one sustained catastrophe-oracle. Ephraim's early standing in Israel gives way to Baal-serving death; silver-worked idols and cultic absurdity multiply sin; and the people who forgot the God who shepherded them in the wilderness are now met by him in predator imagery of panther, leopard, and bereaved bear. Yet the oracle is not without one of Hosea's great theological fissures: the promise of ransom from Hades and redemption from death in v. 14 stands in deliberately jarring tension with the surrounding devastation. The closing east-wind judgment then returns the oracle to desolation, drying veins, springs, land, and all desired vessels.

Hosea 14 — ΩΣΗΕ ΙΔ′

Theme. Return, healing, and fruitfulness close Hosea with wisdom.

Outline.

Translation & textual notes. The Greek text of Hosea 14 follows the standard critical text of the Septuagint as established in the Rahlfs-Hanhart edition (Septuaginta, rev. ed. 2006), an ancient and public-domain text; the critical apparatus is not reproduced. In the Septuagint tradition this chapter opens with Samaria's collapse and the violence that rebellion has brought upon the nation. From that judgment scene the book turns decisively into invitation: Israel is summoned to return with words, to renounce Assyria, cavalry, and idols, and to entrust itself instead to the God who shows mercy to the orphan. The Lord's answer is abundant and restorative. He heals their dwellings, loves freely, becomes dew to Israel, and unfolds a cluster of fertility images — lily, Lebanon, fruitful olive, grain, vine, remembered wine. The closing exchange with Ephraim and the wisdom epilogue gather Hosea's theology into a final pair of claims: fruit is found from God alone, and the Lord's ways remain straight, life-giving for the righteous and ruinous for the wicked.

How the data set is organized

The interpretive tiers (syntactic function, semantic force, discourse structure, and the proposed argument outlines) are interpretive by nature; where readings legitimately differ, the more common analysis was generally chosen, and the lexical notes are condensed orientation rather than a substitute for a lexicon (e.g. LEH / Muraoka) or a full commentary.