This comprehensive examination of the Syriac Peshitta of Hosea (P-Hosea) is the first study of the Peshitta conducted via insights and methods from the discipline of Translation Studies. It uses in particular Andrew Chesterman's Causal Model and Gideon Toury's descriptive approach. Every translator leaves residue of his or her interference in the course of the translation process. This investigation analyzes that interference (seen in the form of translation shifts), categorizes it, and draws conclusions with implications for textual criticism, Translation Studies, historical reconstruction, and the history of interpretation. It accounts for every shift, no matter how minor, in comparison with the Masoretic Text as well as the relationship between the Peshitta text on the one hand, and the Septuagint, and Targum Jonathan on the other, with respect to individual textual segments. This information is presented in the form of a commentary to allow easy access to P-Hosea's solutions and behavior in context rather than in isolated examples. Concluding chapters synthesize and evaluate the data. Rather than describing the translator's behavior simplistically as either "literal" or "free," individual norms are placed on a spectrum between "adequacy" (correspondence to the source text) and "acceptability" (within the target system). P-Hosea is mostly source-oriented. The translator does not make significant adjustments from formal correspondence to the Hebrew source text and creates shifts primarily to prevent potential misunderstanding on the part of the reader. A survey of P-Hosea's unique agreements with other versions indicates that P made limited, inconsistent use of the Greek Septuagint. Readings shared with the Targum tradition, however, are due to polygenesis and common exegetical tradition. Having considered and eliminated other possible explanations for deviations from MT, the study summarizes those Hebrew variants located in P-Hosea's source text. The study concludes with a socio-historical profile of the translator. Just as an ancient person makes one kind of ceramic jug or bronze incense stand and not another, the translation is a literary artifact in which the translator has crafted a text that reflects his or her own values and technique. [The dissertation citations contained here are published with the permission of ProQuest LLC. Further reproduction is prohibited without permission. Copies of dissertations may be obtained by Telephone (800) 1-800-521-0600. Web page: http://www.proquest.com/en-US/products/dissertations/individuals.shtml.]