In verses 10-11 God continues to speak to Israel as if the nation is a single person. Both verses also continue to show the negative attitude that God expresses elsewhere toward kingship in Israel (see 8.4-10; 10.3-4, 7, 15).
Both Revised Standard Version and Good News Translation show by their footnotes that this verse has several textual problems. Good News Translation greatly revises and simplifies this verse so that its general message is understood. But it cannot serve as a basis for translation.
Where now is your king…?: Instead of Where, the Hebrew text has “I will be” (Revised Standard Version footnote). In Hebrew both are written with the same three consonants, but in a different order. Hebrew Old Testament Text Project prefers Where (a {B} decision). The Septuagint, the Peshitta, the Vulgate, and most modern versions also follow this reading (for example, Revised Standard Version/New Revised Standard Version, Contemporary English Version, New International Version, New Living Translation, English Standard Version, New Jerusalem Bible, New Jewish Publication Society’s Tanakh, De Nieuwe Bijbelvertaling). Only King James Version and New King James Version follow the Hebrew text, which we do not recommend here. It does not make sense in this context.
The Hebrew adverb for now does not emphasize the present time, but more the present results of what Israel has done. It often combines with an interrogative and makes it sound somewhat taunting. Other possible translations of it in English are “then” ( NET Bible) or “so.” It can also be left untranslated, as in New International Version. The receptor language may have a specific expression to reflect this taunt; for example, Bible en français courant says “Your king, what has become of him?”
With this rhetorical question Yahweh is saying, “You may consider him to be your king, because you wanted a king. But he is not my king, for I have not asked for him nor chosen him” (compare 8.4). In Hebrew this question contains very few words, but the message is stronger that way.
To save you may be rendered “that he may save you” (New International Version). The king should save the people, but he fails to do so.
Where are all your princes, to defend you: In Revised Standard Version this line is parallel to the previous one. However, as the three Revised Standard Version footnotes on this line indicate, the Hebrew reads “in all your cities and your judges.” So the first two lines may be better understood by NET Bible as follows:
Where then is your king,
that he may save you in all your cities?
In the Hebrew text “your judges” is parallel to “your king” and begins a new line. The Hebrew word literally means “those who judge you,” but this word can also refer to rulers (as in the book of Judges). Since it is parallel to king in the first line, it more likely means “rulers” (New International Version, NET Bible) in this context.
Those of whom you said, “Give me a king and princes”: These two lines remind us of the request the Israelites made to Samuel when they asked for a king (1 Sam 8.4-9).
Give me a king and princes is a literal translation of the Hebrew. The Hebrew word for princes should be understood here in the more general sense of “leaders” or “government officials,” not necessarily the sons of the king (see comments on 3.4).
A translation model for this verse is:
• So where is your king now
to save you in all your cities?
Where are your rulers you asked for saying,
“Give me a king and leaders”?
Quoted with permission from Dorn, Louis & van Steenbergen, Gerrit. A Handbook on Hosea. (UBS Helps for Translators). Miami: UBS, 2020. For this and other handbooks for translators see here .