Hosea 1

PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS*

NKJV	NRSV	TEV	NJB
	Superscription		Title
1:1	1:1	1:1	1:1
The Family of Hosea	Hosea Marries the Prostitute Gomer and Gives Her Children Prophetically Significant Names	Hosea's Wife and Children	Hosea's Marriage: His Three Children
1:2-3	1:2-3	1:2	1:2a
			1:2b
		1:3-5	1:3-5
1:4-5	1:4-5
1:6-7	1:6-7	1:6-7	1:6-7
1:8-9	1:8-9	1:8-9	1:8-9
The Restoration of Israel	Israel's Punishment Is Not Final	Israel Is To Be Restored	Hope for the Future
1:10-2:1	1:10-2:1	1:10-2:1
			2:1-3

* Although they are not inspired, paragraph divisions are the key to understanding and following the original author's intent. Each modern translation has divided and summarized the paragraphs. Every paragraph has one central topic, truth, or thought. Each version encapsulates that topic in its own distinct way. As you read the text, ask yourself which translation fits your understanding of the subject and verse divisions.
In every chapter we must read the Bible first and try to identify its subjects (paragraphs), then compare our understanding with the modern versions. Only when we understand the original author's intent by following his logic and presentation can we truly understand the Bible. Only the original author is inspired—readers have no right to change or modify the message. Bible readers do have the responsibility of applying the inspired truth to their day and their lives.
Note that all technical terms and abbreviations are explained fully in the following documents: Brief Definitions of Greek Grammatical Structure, Textual Criticism, and Glossary.

READING CYCLE THREE (see "Guide to Good Bible Reading")

FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT PARAGRAPH LEVEL

This is a study guide commentarywhich means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.

Read the chapter in one sitting. Identify the subjects (reading cycle #3). Compare your subject divisions with the four modern translations above. Paragraphing is not inspired, but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one subject.

1. First paragraph

2. Second paragraph

3. Third paragraph

4. Etc.

CONTEXTUAL INSIGHTS

A. Chapters 1-3 form an initial literary unit which describes

1. the marriage of Hosea to Gomer at God's direction, chapter 1 (told in the third person, biographical)

2. a poetic account of Israel's unfaithfulness to YHWH, chapter 2

3. Hosea's purchase and remarriage to Gomer at God's direction, chapter 3 (told in the first person, autobiographical)

B. Each of the three subsections concludes with a promise of restoration.

1. 1:10-2:1

2. 2:16-23

3. 3:5

C. Israel's idolatry was not only a violation of law, but of love! Possibly the best analogy to comprehend covenant is the marriage vows!

WORD AND PHRASE STUDY

NASB (UPDATED) TEXT:1:1
¹ The word of the Lord which came to Hosea the son of Beeri, during the days of Uzziah, Jotham, Ahaz and Hezekiah, kings of Judah, and during the days of Jeroboam the son of Joash, king of Israel.

1:1 "The word of the Lord" This is a common opening phrase (used over 250 times in the OT) for the prophets (i.e., Hosea, Joel, Micah, Zephaniah, Haggai, Zechariah, and Malachi). It shows that the prophets did not speak out of their own understanding, but from God's initiating revelation. The term "word" (BDB 182) relates to the Hebrew concept of the independent power of the spoken word (cf. Gen. 1; Isa. 55:11; John 1:1,14; Rev. 19:13).

For "Lord" see SPECIAL TOPIC: NAMES FOR DEITY at Amos 1:2.

▣ "Hosea" The name means "salvation" (BDB 448). When one adds the covenant name for God, "YHWH," to the Hebrew root "salvation," the word "Joshua" (cf. Num. 13:8,16) or "Jesus" (cf. Matt. 1:21) results.

▣ "the son of Beeri" The name means "my well" (BDB 92). We know nothing about him. The only other occurrence of the name is Esau's Hittite father-in-law (cf. Gen. 26:34).

▣ "during the days of Uzziah, Jotham, Ahaz, and Hezekiah, Kings of Judah" It seems rather unusual that a prophet from the Northern Kingdom would list the Judean kings in such detail. This list of kings covers a long period of time (see Appendix, "The Kings of the Divided Monarchy").

This list of Judean kings is identical to the introduction to Isaiah, therefore, many scholars have asserted that Hosea is trying to show that he is a contemporary of this southern prophet. Also it possibly shows that (1) Hosea was against the division of the kingdoms and saw Judah as the only legitimate covenant hope or (2) this verse was added by later Judean scribes. With so many theories it is obvious that moderns do not know!

▣ "during the days of Jeroboam the son of Joash, king of Israel" It is surprising that no other Israelite kings are listed (i.e., Zechariah, Shallum, Menahem, Pekahiah, Pekah, Hoshea). There have been several theories concerning this: (1) there was political confusion after Jeroboam II's death and several kings only reigned for a short period of time (see Appendix: Kings of the Divided Monarchy); (2) the prophet spoke to both kingdoms; or (3) Judah is the legitimate Davidic line (cf. Amos 9:11-15).

For the historical setting of Jeroboam II's day see Introduction to Amos, VI.

NASB (UPDATED) TEXT:1:2-5
²When the Lord first spoke through Hosea, the Lord said to Hosea, "Go, take to yourself a wife of harlotry and have children of harlotry; for the land commits flagrant harlotry, forsaking the Lord." ³So he went and took Gomer the daughter of Diblaim, and she conceived and bore him a son. ⁴And the Lord said to him, "Name him Jezreel; for yet a little while, and I will punish the house of Jehu for the bloodshed of Jezreel, and I will put an end to the kingdom of the house of Israel. ⁵On that day I will break the bow of Israel in the valley of Jezreel."

1:2

NASB, NRSV,
TEV"When the Lord first spoke through Hosea"
NKJV"When the Lord began to speak by Hosea"
NJB"The beginning of what Yahweh said through Hosea"

G. Campbell Morgan, Hosea, pp. 9-11, asserts that the ASV, "When Jehovah spoke at first by Hosea," is the temporal key to see that Hosea, looking back over his life, writes v. 2 from the advantage of hindsight. Therefore, he asserts that Gomer was faithful when he married her, but that she became unfaithful. Therefore, from God's foreknowledge, He knew what would happen and now from Hosea's later years he, too, knows well the tragic marriage (also see Gleason Archer, Encyclopedia of Bible Difficulties, pp. 294-295 and Hard Sayings of the Bible, pp. 322-324).

▣ "Go, take to yourself a wife of harlotry" YHWH's first message to Hosea has two IMPERATIVES and the implication of a third.

1. "Go" (BDB 229, KB 246, Qal IMPERATIVE)

2. "Take" (BDB 542, KB 534, Qal IMPERATIVE)

3. "Have children," implied by context

These commands, related to marriage and children, imply that God called Hosea while he was very young, possibly around the time of the consummation of his adolescent rites (13-14 years old).

The term "harlotry" (BDB 276, KB 275) is PLURAL, which can convey (1) intensity or (2) repitition in Hebrew. It seems to refer to either a cultic prostitute (cf. 4:14; NET Bible) or probably a typical woman of his day who, because of the cultural climate of Ba'alism, was involved in promiscuous activities (at least initial sexual union with priest to ensure fertility) and, therefore, was considered (biblically) to be a harlot. This has caused much discussion among commentators:

1. Origen said that nothing unworthy of God should be taken literally, but must be spiritualized /allegorized (followed Philo).

2. Jerome and Iben Ezra (many rabbis) interpret this as a vision.

3. Calvin and E. J. Young interpret this as an allegory.

4. Martin Luther interprets this as Gomer being a faithful wife and they only acted out this drama to convey the message.

5. Wellhausen says that she became promiscuous after marriage. (KB lists one meaning as "inclined to fornicate").

The term znh (BDB 275,276) in two forms (VERB, NOUN) is used four times in v. 2 and is translated variously:

1. NASB, NKJV - harlotry

2. NRSV - whoredom

3. TEV - unfaithful

4. NJB - whore

The combination of the Qal INFINITIVE ABSOLUTE and the Qal IMPERFECT intensifies the meaning:

1. has been habitually committing fornication (temporal)

2. guilty of the vilest adultery or great harlotry (type of sin)

Violated, faithful love, not just the violation of rules, becomes the central message of the prophet. The VERB is used in 1:2(twice); 2:5; 3:3; 4:10,12,13,14,15,18(twice); 5:3; 9:1 and the NOUN in 1:2(twice); 2:2,4; 4:12; 5:4. Israel does not stand guilty before an impartial judge, but before a brokenhearted lover! There are other places in the prophets where the marriage analogy is used to describe the intense relationship between YHWH and Israel (cf. Jeremiah 3; Ezekiel 16, also note Eph. 5:23-33).

▣ "have children of harlotry" The three children are given prophetic names. It is uncertain if the last two are Hosea's biological children because of the promiscuity of Gomer.

▣ "for the land commits flagrant harlotry" It is obvious that God is using an analogy between the prophet's experience of disloyalty and God's experience of disloyalty with Israel! However, the real purpose is to reveal the broken heart and forgiving love of YHWH. Hosea's great truth is the undeserved, faithful, lasting love of God!

When thinking about the analogy between Israel and YWHW illustrated in Gomer and Hosea, the question comes, was Gomer unfaithful before the marriage? If so then how do we explain the analogy?

1. Abraham was a polytheist along with his family in Ur before God revealed Himself to him (cf. Genesis 11).

2. Israel was already involved in idolatry before the Exodus (cf. Exodus 32 or Amos 5:25-27).

Israel's repeated attraction to idolatry is characterized by Moses as "they play the harlot with their gods" (e.g., Exod. 34:15,16; Lev. 17:7; 20:5,6; Num. 15:39; 25:1; Deut. 31:16). This phrase was both literal and figurative when it referred to fertility worship. The background of the metaphor was YHWH as husband and Israel as wife (e.g., Isa. 54:5; 62:4-5; Jer.2:2; 3:1,6-9,14; 31:32; Ezek. 16; 23; Hosea 2:19).

1:3 "Gomer" There are two people in the OT by this name.

1. Grandson, son of Japheth (cf. Gen. 10:2,3; I Chr. 1:5,6)

2. Hosea's wife

The meaning of the name is uncertain, but the same consonants mean "end," "come to an end" (BDB 170). One wonders if this also has symbolic meaning since the children's names and possibly Diblaim, her father, are symbolic (similar to the names in Ruth).

▣ "Diblaim" This term seems to be related to the "raisin cakes" (BDB 84) of 3:1. It can mean "lump of figs" or "raisin cakes" (BDB 179). Raisin cakes were a part of the Canaanite fertility ritual (cf. Jer. 44:19).

▣ "she conceived and bore him a son" It is clearly stated that Hosea is the father of the first child, but not the other two.

1:4 "Name him" This VERB (BDB 894, KB 1128) is a Qal IMPERATIVE. The prophetic purpose related to Israel is seen in these children's names.

▣ "Jezreel" "Jezreel" means "God scatters," "God sows," or "God makes fruitful." Therefore, this term can refer to (1) judgment (cf. vv. 4-5) or (2) prosperity (cf. 2:22-23). In context, #1 is the obvious meaning. It refers to both a city and a valley in Galilee (Valley of Armageddon). This northern city (Omri's second capital) was the site of the slaughter of Ahab's house (the one whose wife popularized fertility worship in Israel) by Jehu (cf. II Kgs. 9:7-10:28), and it became a symbol or idiom for judgment.

Was Jehu punished for doing as he was commanded? This is the question that Hard Sayings of the Bible, IVP, answers (pp. 235-236). Jehu did as God commanded him and wiped out the house of Ahab, but he did it with an intensity and scope that draws God's condemnation.

▣ "for yet a little while" This temporal phrase (the two ADVERBS BDB 728 plus 589) is used seven times, six of them are in judgment passages (cf. Ps. 37:10; Isa. 10:25; Jer. 51:33; Hos. 1:4; Hag. 2:6). The one positive usage is Isa. 29:17.

1:5 "I will break the bow of Israel" The bow is a symbol of military power and stability. This occurred during the reign of the Assyrian king, Shalmanesar V, who invaded Israel in 724 b.c., but the naturally fortified capital of Samaria did not fall until 722 b.c. in the reign of Sargon II.

NASB (UPDATED) TEXT:1:6-7
⁶Then she conceived again and gave birth to a daughter. And the Lord said to him, "Name her Lo-ruhamah, for I will no longer have compassion on the house of Israel, that I would ever forgive them. ⁷But I will have compassion on the house of Judah and deliver them by the Lord their God, and will not deliver them by bow, sword, battle, horses or horsemen."

1:6 "Name her Lo-ruhaman" Again the VERB is a Qal IMPERATIVE. The name means "not pitied" (BDB 520, cf. 2:4,23). The term "pity" (or "mercy" NKJV note; "compassion" BDB) is used for God's deep and tender feelings (cf. Ps. 103:13). It will be used in a positive sense in 2:19,23. God's judgment does not imply a lack of love, just the opposite (cf. 11:8-9; Heb. 12:6-13).

▣ "that I would ever forgive them" What a startling statement of the purposeful, unrelenting judgment of God (cf. Amos 8:7; 9:4). Yet, in the prophets this note of finality is always balanced with salvation oracles (cf. vv, 10-11).

Grammatically this is a Qal INFINITIVE ABSOLUTE (BDB 669) followed by a Qal IMPERFECT (BDB 669), the same form as in v. 2c. This form intensifes the VERB (i.e., "that I would ever forgive them").

1:7 "on the house of Judah" Hosea, like Amos, speaks to both kingdoms (cf. 1:7, 11; 4:15; 5:5, 8-15; 6:4, 11; 8:14; 10:11; 11:12; 12:2). Here God promises to spare Judah from the Assyrian invasion. He did this several different times. The exact number of Assyrian invasions of Palestine during this period is uncertain.

Because this statement is so shocking in a book written to Israel, many scholars have assumed it is a later Judean scribal addition. However, it may have been a way to condemn the formation of the northern tribes at the split in 922 b.c. All of the prophets condemned the northern kingdom, especially because of the rival worship sites (golden calves) of Bethel and Dan.

It may also have been a way of warning Judah not to follow Israel's path, but they did (cf. Jer. 3:6-10).

▣ "I will not deliver them by bow, sword, battle, horses, or horseman" God will deliver (BDB 446, KB 448, Hiphil PERFECT) Judah from the same military power to which Israel will fall, but not by natural means, rather supernatural means (cf. II Kgs. 18:13-19:37; II Chr. 32:1-23; Isa. 36-37).

NASB (UPDATED) TEXT:1:8-9
⁸When she had weaned Lo-ruhamah, she conceived and gave birth to a son. ⁹And the Lord said, "Name him Lo-ammi, for you are not My people and I am not your God."

1:8 "she had weaned. . .she conceived" The rapid conception of these three children may reflect Gomer's repeated, continuous, sexual activity.

1:9 "Name him Lo-ammi" The VERB is again a Qal IMPERATIVE. This term means "not my people" (BDB 520, cf. 2:23). It reflects the broken covenant (cf. Josh. 24:19-28; Jer. 31:32).

NASB, NRSV"I am not your God"
NKJV"I will not be your God"
TEV"I am not their God"
NJB"I do not exist for you"

In the MT there is no name of God (cf. NJB). This phrase powerfully states the broken covenant.

NASB (UPDATED) TEXT:1:10-11
¹⁰Yet the number of the sons of Israel
Will be like the sand of the sea,
Which cannot be measured or numbered;
And in the place
Where it is said to them,
"You are not My people,"
It will be said to them,
"You are the sons of the living God."
¹¹And the sons of Judah and the sons of Israel will be gathered together,
And they will appoint for themselves one leader,
And they will go up from the land,
For great will be the day of Jezreel.

1:10 "Israel will be like the sand of the sea" In the Hebrew text chapter 2 begins with verse 1:10.

This refers to God's promise to Abraham (cf. Gen. 15:5; 22:17; 26:4). This verse shows that there still is hope even in light of v. 9 (cf. Jer. 31:33; Amos 9:8-15).

Paul quotes this verse in Rom. 9:26 to express that God's mercy extends to the Gentiles. He also quotes Hosea 2:23 in Rom. 9:25. The innumerable people of God includes all of Adam's children!

▣ "You are the sons of the living God" This reflects the OT background for YHWH as Father. This fatherhood of God is not based on Genesis 1-2, but on His choice of Abraham and his descendants.

It is a covenant relationship. It is seen in two ways:

1. the title "father" or its analogy used, Deut. 32:6; Ps. 103:13; Isa. 63:16; 64:8; Jer. 3:4,19; 31:9; Mal. 1:6; 2:10; 3:17

2. the use of "son" or "child," Exod. 4:22; Deut. 14:1; 32:5,19; Isa. 1:2; Jer. 3:22; 31:20; Hos. 1:10; 11:1

The phrase "the living God," is the root meaning of the name YHWH. YHWH is alive; idols are not! This verse is quoted in the NT as a promise to the Gentiles being included in the covenant people (cf. Rom. 9:24-26 and I Pet. 2:10). A good article about "who is the Israel of God?" is found in Hard Sayings of the Bible, pp. 633-636. Because inspired NT authors quote OT texts and apply OT titles to believers, the people of God have more to do with faith in Christ than, "who is your mother" (i.e., race)!

1:11 "the sons of Judah and the sons of Israel will be gathered together" The VERB (BDB 867, KB 1062, Niphal PERFECT) is used of God's eschatological gathering of His people (e.g., Deut. 30:1-10; Isa. 54:7; 56:8; Jer. 31:10-14; Micah 2:12; 4:6). This verse speaks of a restoration of the united monarchy under a Davidic king (3:5; Ezek. 34:23; 37:15-28; Amos 9:11), which makes it Messianic. Many have seen this phrase as a promise reversal of v. 4. The term Jezreel has the connotation "fruitful" in this verse!

▣ "they will appoint for themselves one leader" Notice the divine aspect in vv. 10 and 11a, yet also the human response in v. 11b. These two covenantal aspects must be held together in revelatory tension (e.g., Deut. 17:14 vs. 15). Both are true, but how this can be so is a mystery! It is this two-sided interpersonal tension which makes marriage the ideal human metaphor for biblical covenant.

The "one leader" is a sharp contrast to the historical reality of Israeli leadership after the death of Jeroboam II. There was a succession of brief reigns and political turmoil!

Hosea 2

PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS

NKJV	NRSV	TEV	NJB
God's Unfaithful People	Israel Will Suffer Public Shame and Personal Privation Like a Harlot	Unfaithful Gomer - Unfaithful Israel	Yahweh and His Unfaithful Wife
2:2-5	2:2-13	2:2-5
			2:4-7
2:6-8		2:6-7
		2:8-13	2:8-15
2:9-13
God's Mercy on His People	The Lord Will Allure Israel Back	The Lord's Love for His People
2:14-20	2:14-23	2:14-17	Reconciliation
			2:16-17
		2:18-23	2:18-19
			2:20-25
2:21-23

READING CYCLE THREE (see "Guide to Good Bible Reading")

FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT PARAGRAPH LEVEL

1. First paragraph

2. Second paragraph

3. Third paragraph

4. Etc.

CONTEXTUAL INSIGHTS

A. Verses 1-15 describe God's divorce case against Israel because of her continuing idolatry.

B. The rest of the chapter lays out God's immediate plans and future plans (by the recurring use of "therefore").

1. Immediate plans

a. Verses 6-8, God will stop Israel from pursuing idolatry ("hedge up her way")

b. Verses 9-13, God will stop Israel's amalgamated worship (exiles)

2. Future plans

a. Verses 14-20, God will woo and marry Israel again

b. Verses 21-23, God's covenant blessing will be poured out on Israel in the Promised Land

WORD AND PHRASE STUDY

NASB (UPDATED) TEXT:2:1-7
¹Say to your brothers, "Ammi," and to your sisters, "Ruhamah."
²"Contend with your mother, contend,
For she is not my wife, and I am not her husband;
And let her put away her harlotry from her face
And her adultery from between her breasts,
³Or I will strip her naked
And expose her as on the day when she was born.
I will also make her like a wilderness,
Make her like desert land
And slay her with thirst.
⁴Also, I will have no compassion on her children,
Because they are children of harlotry.
⁵For their mother has played the harlot;
She who conceived them has acted shamefully.
For she said, 'I will go after my lovers,
Who give me my bread and my water,
My wool and my flax, my oil and my drink.'
⁶Therefore, behold, I will hedge up her way with thorns,
And I will build a wall against her so that she cannot find her paths.
⁷She will pursue her lovers, but she will not overtake them;
And she will seek them, but will not find them.
Then she will say, 'I will go back to my first husband,
For it was better for me then than now!'

2:1 "Say" This word (BDB 55, KB 65) is a Qal IMPERATIVE, which figuratively denotes a certain future action of restoration and unification. This verse should go with the preceding salvation oracle (1:10-2:1).

▣ "Ammi" This means "My people" (BDB 766). It is a covenant designation for the people of God (e.g., Exod. 6:6-7; 19:5-6). This is the reversal of 1:9 (cf. v. 23).

▣ "Ruhamah" This word means "pitied," "tender mercy," or "compassion" (BDB 933). This is an expression of the great love, compassion, and mercy of God. This is the reversal of 1:6 (cf. v. 23).

2:2

NASB"Contend. . .contend"
NKJV"bring charges. . .bring charges"
NRSV, TEV"plead. . .plead"
NJB"to court. . .to court"
JPSOA"rebuke. . .rebuke"

This is a legal term (BDB 936, KB 1224, Qal IMPERATIVE, used twice in this verse) for a lawsuit (cf. 4:1-3; 12:2; Jer. 2:5-9; Micah 6:1-8). This verse is an analogy of Hosea's divorce (cf. Deut. 24:1-4) from Gomer. There are similar divorce formulas in Akkadian literature. The significance of Hosea's use of the marriage contract as an analogy of the covenant between God and Israel is seen also in Isa. 50:1; 54:4-8; Jer. 3:1-20; Ezek. 16 and 23; Matt. 9:15; John 3:29; Eph. 5:22-33; Rev. 19:7-9; 21:9; 22:17.

Hosea calls on the children to plead with their mother (national Israel) to stop (lit. "put away" BDB 693, KB 747, Hiphil JUSSIVE) the activity (i.e., idolatry) that has led to the divorce case.

One wonders if this metaphor of parent and children is related to the multigenerational comment of Exod. 20:5; Deut. 5:9-10. Evil and rebellion move through families (third and fourth generations), but the good news is that forgiveness is possible and that it also moves through generations (to a hundred generations, cf. Deut. 7:9)!

▣ "with your mother" This verse relates to the formal divorce charges against Israel. Usually national unfaithfulness is attributed to the father's sins, but here and in Isa. 50:1; Ezekiel 16 it is attributed to a wife's unfaithfulness! The covenant is broken because of their repeated unfaithfulness!

▣ "she is not my wife, and I am not her husband" This simple declarative statement, said publically, may have been the official announcement of a divorce in the ancient Near East. However, here the context demands that divorce is only a threat because the husband (YHWH) calls on his wife (Israel) to return lest he is forced to act (cf. v. 3).

▣ "let her put away" This VERB (BDB 693, KB 747, Hiphil JUSSIVE) can mean "turn away from," as in Deut. 7:4. It is used in Amos for God rejecting Israel's worship (cf. Amos 5:23). Hosea uses this VERB often (cf. 2:2,17; 4:18; 7:14; 9:12). Context is everything!

▣ "her adultery from between her breasts" This may refer to (1) identifying jewelry (cf. Jer. 4:30) or marks that cultic prostitutes wore (cf. 2:13; lit. "holy thing") or literally to a male lover positioned over a prostitute (i.e., "from her face"; "between her breasts").

2:3 "Or I will strip her naked" Nakedness is one of the consequences of covenant disobedience in Deut. 28:48 (cf. Jer. 16:39; 23:29). This custom of dismissing a divorced woman publicly and stripping her naked (cf. Ezek. 16:35-42) is found in the cuneiform tablets, both from Hana and Nuzi, dating from around 1500 b.c. It is a symbol of her (1) divorced and going into slavery or (2) the fruitlessness of the land (the curses of Deut. 27-29) because of her repeated idolatry.

▣ "I will also make her like a wilderness" The rest of v. 3 describes one of the covenant curses (cf. Deut. 27-20) which will fall upon Israel. YHWH, not Ba'al, is the source of fertility! One of God's ways to attract the nations to know Him was the promise of abundance. Abraham's descendants' lack of covenant obedience thwarted this from occurring. Therefore, this promised abundance is negated temporally, but reaffirmed eschatalogically (cf. Amos 9:13-15; Joel 3:18).

2:4 "I will have no compassion" This is the same word (BDB 933) in a verbal form (KB 1216, Piel IMPERFECT) found in 1:6, which is the name of Gomer's second child. It is used without the negative, in a positive sense in 2:19,23.

The seeming vacillation between judgment and blessing illustrates the mood swings (anthropomorphic) of God's heart. He wants to bless, but blessing involves a personal trust and willingness to live out His character!

▣ "Because they are children of harlotry" The idolatry of the mother (cf. v. 5) also characterizes the children. The wife symbolizes unfaithful national Israel, while the children symbolize individual Israelites (cf. The Jewish Study Bible, p. 1146).

2:5 Here is an example of Israel assuming that Ba'al and Asherah provided her food, clothing, and luxuries, while all the time it was the covenant God of Sinai, YHWH (cf. v. 8; the curses of Deut. 27-29; Jer. 14:22). YHWH is a jealous (love word) God (e.g., Exod. 20:5; 34:14; Deut. 6:24; 5:9; 6:15). The descendants of Abraham made YHWH jealous by going after other Gods (e.g., Deut. 32:16,21; Ps. 78:58). Later the Northern Ten Tribes (Israel) made Him jealous (e.g., Hosea 2:8) and also Judah (cf. I Kgs. 14:22; Zech. 1:14; 8:2).

There is debate among OT scholars about the sexual aspects of Canaanite worship. There is little textual or pictorial evidence for a sexually oriented fertility cult in Canaan. Much of the language in Hosea and Jeremiah is metaphorical, not literal. If this is correct then Israel and later Judah corrupted even Canaanite religion!

▣ "For she said" There is a repetition in this quote that might reflect a liturgy for Ba'al worship.

2:6 "I will hedge up her way with thorns" Hedges (BDB 962) were used (1) to keep animals or humans out of the fields or (2) for an enclosure to keep animals contained. Number 2 fits this context best.

There is a threefold repetition of metaphors in this verse.

1. hedge up (BDB 962, KB 1312,Qal ACTIVE PARTICIPLE) your way with thorns

2. wall up (BDB 154, KB 180, Qal PERFECT) her wall (COGNATE ACCUSATIVE)

3. her faith she will not find (BDB 592, KB 619, Qal IMPERFECT)

Israel's true husband does not immediately put her away as unfaithful, but tries to lead her to repentance by blocking her access to Ba'al worship (assuming "her lovers" are fertility gods of Canaan).

If, on the other hand, "her lovers" are foreign powers (and by implication of treaty rituals their gods) then this verse is parallel to 5:13. Notice YHWH still desires repentance and restoration (cf. 5:15)! The purpose of YHWH's judgments is always redemptive (cf. 3:5; 6:1; 14:1).

2:7 "pursue. . .eagerly chase after" These are both Piel PERFECTS. In Hosea "the lovers" (cf. v. 5) refers to Ba'al worship. However, they could also refer to political alliances (cf. 5:13, see NIDOTTE, vol. 4, pp. 422-426).

▣ "Then she will say, ‘I will go back to my first husband,

For it was better for me then than now'" God's purpose in temporal judgments (cf. Deut. 27-29) was to cause Israel to return to Him. Their prosperity (cf. vv. 21-23) was meant to be a way to attract the attention of the world.

NASB (UPDATED) TEXT:2:8-13
⁸"For she does not know that it was I who gave her the grain, the new wine and the oil,
And lavished on her silver and gold,
Which they used for Baal.
⁹Therefore, I will take back My grain at harvest time
And My new wine in its season.
I will also take away My wool and My flax
Given to cover her nakedness.
¹⁰And then I will uncover her lewdness
In the sight of her lovers,
And no one will rescue her out of My hand.
¹¹I will also put an end to all her gaiety,
Her feasts, her new moons, her sabbaths
And all her festal assemblies.
¹²I will destroy her vines and fig trees,
Of which she said, 'These are my wages
Which my lovers have given me.'
And I will make them a forest,
And the beasts of the field will devour them.
¹³I will punish her for the days of the Baals
When she used to offer sacrifices to them
And adorn herself with her earrings and jewelry,
And follow her lovers, so that she forgot Me," declares the Lord.

2:8 "For she does not know it was I who gave her" God's heart (emphatic "I") breaks as His bride (a segment of His covenant people) does not recognize His love and provision (cf. Jer. 14:22). Therefore, in v. 9, YHWH withholds His blessing on crops and herds (cf. Deut. 27-29).

▣ "the grain, the new wine and the oil" These three items represented the basic needs of life (cf. Deut. 7:13; 11:14; Joel 2:19).

▣ "silver and gold" God's blessings of valuable metals (either in the Exodus or through agricultural prosperity) were used to make idols (e.g., Deut. 29:17; Isa. 40:19; 46:5-7; Jer. 10:3-10) and jewelry (cf. v. 13) in Ba'al's honor!

▣ "used for Baal" "Ba'al" is the main god of Tyrian fertility worship which was introduced into Israel through Jezebel. Ba'al means "master," "husband," "lord" and is the name for the Canaanite storm god (sometimes war god). In the OT his consort is Asherah or Astarte (in Ugaritic myth it is Anat).

2:9-13 This seems to refer to exile (cf. Ezek. 16:35-43).

NASB, NRSV,
TEV, NJB"I will take back"
NKJV"I will return and take away"

The NKJV is the more literal here. There are two VERBS, "return" (BDB 996, KB 1427, Qal IMPERFECT) and "take back" (BDB 542, KB 534, Qal PERFECT). The first VERB is one of the major Hebrew terms used of "repentance." They would not return to YHWH so He returned to them and confiscated His gifts (grain, wine, oil, precious metals), which He had freely and lovingly given to His wife. He took back His gifts because she had mistakenly attributed their presence to Ba'al (cf. v. 8).

▣ "I will also take away" This term (BDB 664, KB 717, Hiphil PERFECT) is used of snatching away a prey from a predator (e.g., I Sam. 17:35; Ps. 50:22; Hos. 2:9; 5:14; Amos 3:12; Micah 5:8; Ezek. 34:10). This same violent term is used again in v. 10, where it is translated "rescue" (NASB, NRSV). The non-existent gods of Canaan nor Israel's political allies can rescue Israel from YHWH's judgment (cf. v. 10; 5:14)!

2:10 Israel's "lovers," neither (1) lifeless idols nor (2) foreign alliances, would be able to help her.

NASB, NKJV"lewdness"
NRSV"shame"
TEV------
NJB"infamy"

The meaning of the term (BDB 615, KB 664) is uncertain because the root is uncertain. Scholars have speculated (KB 664)

1. repulsiveness

2. shamefulness

3. foolishness

2:11 Israel's cultic life will cease! Regular, joyful worship occasions, given by God to acknowledge Him, have been so corrupted that He will cause them to cease.

2:12 "I will destroy her vines and her figs" The prophets are very conscious of the Deuteronomic covenant and many of their prophecies deal with the cursing and blessing sections of Leviticus 26 and Deuteronomy 27 - 29.

▣ "Of which she said, ‘These are my wages Which my lovers have given me'" This is metaphorical language related to Israel's worship of the fertility gods of Canaan. Israel attributed the fertility of her land to the worship of these gods (cf. v. 13, Ba'al - male; Asherah, Astarte - female). Since YHWH was Israel's true husband, her association with other gods was labeled as "spiritual" (and in relation to fertility gods, actual) adultery or marital unfaithfulness.

David A. Hubbard, Hosea in the (Tyndale Old Testament Commentaries, p. 79) has speculated that there is a word play here between "fig tree" (BDB 1061) and "wages" (BDB 1071, cf. 9:1).

▣ "and I will make them a forest and the beasts of the field will devour them" Those who grow up in desert lands are very fearful of forests. This phrase means that Israel's cultivated lands will return to their natural state. In this environment the animals will increase and attack. This could refer to (1) attack the crops or (2) attack people (cf. 13:7-8). In context #1 fits best.

2:13 "the days of Baal" These are festivals of sexual orgies and imitation magic (cf. 4:13-14). The term "Ba'al" is PLURAL, possibly referring to the fact that Ba'al was worshiped at local shrines in every town and village. There is still a scholarly debate whether the sexual aspect of Ba'al worship was characteristic of Canaanite religion or added by Israel!

NASB"offer sacrifices"
NKJV, NRSV,
TEV, NJB"burned incense"

The VERB (BDB 882, KB 1094, Hiphil PERFECT) means "smoke" so it could refer to (1) incense (cf. Jer. 11:13) or (2) a sacrifice (cf. Jer. 7:9). The same ambiguity occurs in 11:2. In I Kgs. 11:8 this same term in the same form (Hiphil PERFECT) is used in conjunction with the VERB "to sacrifice" (BDB 256, KB 261), which seems to denote two separate acts: (1) incense and (2) sacrifice. If so, then this text should refer to incense.

▣ "her earrings and jewelry" Earrings were somehow connected to idolatry (cf. Gen. 35:4; Exod. 32:2). This was a common practice of dressing up for worship. Some assume that the Assyrian word for earrings (or nose ring) means the "holy thing" and that this refers to cultic prostitution. It is used in this sense in Jer. 4:30; Ezek. 23:40-43.

▣ "so that she forgot Me" This phrase is emphasized! YHWH is depicted (anthropomorphically) as a spurned, jealous lover. Anthropomorphically God's feelings are affected by human choices and actions!

The issue is personal relationship, here depicted as a marriage covenant. YHWH wants a fellowship with humans made in His image. This is the goal of creation.

NASB (UPDATED) TEXT:2:14-20
¹⁴"Therefore, behold, I will allure her,
Bring her into the wilderness
And speak kindly to her.
¹⁵Then I will give her her vineyards from there,
And the valley of Achor as a door of hope.
And she will sing there as in the days of her youth,
As in the day when she came up from the land of Egypt.
¹⁶It will come about in that day," declares the Lord,
"That you will call Me Ishi
And will no longer call Me Baali.
¹⁷For I will remove the names of the Baals from her mouth,
So that they will be mentioned by their names no more.
¹⁸In that day I will also make a covenant for them
With the beasts of the field,
The birds of the sky
And the creeping things of the ground.
And I will abolish the bow, the sword and war from the land,
And will make them lie down in safety.
¹⁹I will betroth you to Me forever;
Yes, I will betroth you to Me in righteousness and in justice,
In lovingkindness and in compassion,
²⁰And I will betroth you to Me in faithfulness.
Then you will know the Lord.

2:14-19 What a radical transition occurs at v. 14! The God of judgment again becomes the God of faithful love! God is depicted as a faithful husband and passionate lover. What a striking anthropomorphic metaphor for God.

God, the Holy One of Israel, the Eternal Creator reveals Himself to humanity in anthropomorphic analogies which focus on human family relationships. These familial relationships help fallen mankind to understand God and His desire to know us and fellowship with us!

2:14 "I will allure her" This VERB (KB 984) is a Piel PARTICIPLE. The meaning of the term is uncertain, but the basic idea is "to persuade" or "entice" with the added connotation of (1) young lovers and (2) patience (KB 985). It is surely a love word!

Also note that the new covenant relationship is characterized by "I will" (cf. vv. 14, 15, 17, 18, 19[twice], 20, 21[twice], 22[thrice]).

▣ "Bring her into the wilderness" The wilderness could imply

1. a time of separation from Israel's idols (e.g., Hos. 3:3)

2. the wilderness wandering period of Israel (cf. v. 15), seen as an intimate encounter with YHWH. Later rabbis said it was Israel's honeymoon period with YHWH (e.g., 11:1-2; 13:4-5; Deut. 32:10-14; Jer. 2:2-3).

▣ "And speak kindly to her" This VERB (BDB 180, KB 210, Piel PERFECT) means basically "to speak," but this term has a wide semantical field. In this context it implies "to speak intimately from one's heart to another's heart."

2:15 "the valley of Achor" "Achor" (BDB 747) means "troubling." This is the valley where Achan sinned and the Israeli army lost their first battle at Ai (cf. Josh. 7). However, it was the beginning of a time of entering the Promised Land (i.e., "as a door of hope") and God asserts that if they will return to Him, He will start all over again with them (a second exodus and honeymoon period, cf. 11:1-4; 13:4-5).

2:16 "It will come about in that day" This is an eschatological idiom (cf. vv. 17,18,21) for an idealistic future time of YHWH's personal presence (i.e., Messiah and His children's covenant obedience.

▣ "Ishi" This means "husband&uuot; (BDB 35, e.g., Gen. 2:23; Jer. 31:32). God is often described in family terms (i.e., husband, father, Go'el). This is because He is a personal God and He wants to have an intimate relationship with His people. God as husband also explains the "jealousy" metaphor (cf. Exod. 20:5; 34:14; Deut. 4:24; 5:9; 6:15).

▣ "Baali" This means "my master," "my owner," "my lord," "my husband" (BDB 127, cf. Isa. 54:5). Apparently YHWHism became amalgamated with Ba'alism (Canaanite fertility cult): (1) notice the names of the children of Saul and Jonathan which include the term Ba'al (cf. I Chr. 9:40); (2) the Samaritan Ostraca written during the time of Jeroboam II has ten names which were formed from Ba'al and eleven names which were formed from YHWH (cf. v. 17).

YHWH's loving providence was attributed to Ba'al (cf. v. 8). This must stop (cf. vv. 9-13)!

2:18 "In that day" God is promising a future restoration of Israel (cf. v. 18-23). See note at v. 16.

▣ "a covenant for them" They already had a binding, eternal covenant (e.g., Gen. 15:18; 17:2,4,7, 9,10, 11,13,14,19,21; Isa. 24:5; 55:3; 61:8). Why would they need a new one (cf. Jer. 31:31-34; Ezek. 36:22-38)? Because YHWH was finally divorcing His faithless wife (i.e., first covenant broken), the exile was coming (removal from the Promised Land, like the Amorites, cf. Gen. 15:16).

SPECIAL TOPIC: COVENANT

▣ "I will abolish the bow, the sword and war from the land" Absence of war can only come from God. Fallen mankind has shown a propensity for conflict and aggression. Its absence will mark the day of the new covenant (e.g., Ps. 46:9; Isa. 2:4; Micah 4:3-4; Zech. 9:10).

▣ "And will make them lie down in safety" The "them" is ambiguous. It could refer to (1) Israel (cf. v. 18a); (2) the animals (v. 18b-d); or (3) the relationship between humans and animals as in Eden (cf. Gen. 2).

2:19-20 There are seven characteristics of God's new covenant.

1. it is permanent

2. it is righteous

3. it is just

4. it is loyal and true (i.e., hesed, cf. 4:1)

5. it is compassionate

6. it is faithful (cf. 4:1)

7. it is a personal relationship (i.e., "to Me"[twice] and "know").

These verses are like a wedding vow!

The VERBS in these verses are PROPHETIC PERFECTS, which are used to emphasize the surety of the fulfillment.

Also note the repeated use of "betroth" (BDB 76, KB 91, Piel PERFECTS) in v. 19. It is God who initiates and sets the conditions of the new covenant based on His own (i.e., Messiah) work and fulfillment! The goal is still a righteous people, but the change occurs from the inside out, not on obedience to an external standard. The metaphor changes from legal contract to marriage vows!

2:19 "I will betroth you to Me" The VERB (BDB 76, KB 91, Piel PERFECT) is used three times in vv. 19-20. It has the connotation of "to purchase with a price" (i.e., dowry, cf. Deut. 28:30). Here it denotes a gift to the bride (i.e., new covenant characteristics). What God's people could not achieve on their own (covenant obedience) is now provided as a gift from a loving husband!

▣ "forever" This is the only use of 'olam in Hosea. See Special Topic following.

SPECIAL TOPIC: 'OLAM

▣ "in righteousness" The root of this term means "a measuring reed." God is the standard by which all things are judged. See SPECIAL TOPIC: RIGHTEOUSNESS at Amos 2:6.

▣ "In lovingkindness"

SPECIAL TOPIC: LOVINGKINDNESS (HESED)

2:20 "Then you will know the Lord" God wants us to know (BDB 393, KB 390) Him not as an object (idol), but in an intimate, personal relationship. This is why the prophet uses the analogy of a marriage contract. The seriousness of sin is seen as a violation of faithful love. God is depicted as a loving and faithful husband, but secondly, as a jealous lover spurned. The term "know" in Hebrew does not focus on cognitive facts, but on relationship (e.g., Gen. 4:1; 19:8; Num. 31:17,35; Jdgs. 11:39; 21:11; I Sam. 1:19; I Kgs. 1:4; Jer. 1:5). God wants a family!

NASB (UPDATED) TEXT:2:21-23
²¹"It will come about in that day that I will respond," declares the Lord.
"I will respond to the heavens, and they will respond to the earth,
²²And the earth will respond to the grain, to the new wine and to the oil,
And they will respond to Jezreel.
²³I will sow her for Myself in the land.
I will also have compassion on her who had not obtained compassion,
And I will say to those who were not My people,
'You are My people!'
And they will say, 'You are my God!'"

2:21-22 The VERB "respond" (BDB 772, KB 851, Qal IMPERFECT) is used five times in just two verses. His response is unsolicited and unconditional (e.g., Joel 2:19). A new day of promised agricultural prosperity (cf. Deut. 27-29), which was conditioned on covenant obedience, is coming, but the covenant conditions have been changed. The fallen human heart and spirit are replaced by a "new heart" and a "new spirit" (cf. Jer. 31:31-34; Ezek. 36:22-38). Obedience is still the goal!

The purpose of original creation was a stage for fellowship with humankind made in God's image (cf. Gen. 1:26-27). That purpose was thwarted in human rebellion. The consequences of that rebellion has affected the planet (cf. Rom. 8:18-25). New Covenant salvation in Christ restores the damaged image and allows intimate fellowship with God and obedience.

The OT pictures this new age in Edenic (agricultural) terms, but the NT widens this metaphor to a "new heaven and a new earth" (cf. Isaiah 55-66; Revelation 21-22). The scope is no longer Palestine, but the planet!

2:21 "the heavens" This refers to the atmosphere around the earth from which comes the rain.

2:22 "Jezreel" The term "Jezreel" means "God sows," therefore, there is a play on words here between vv. 22 and 23, as there was in 1:4 and 11. This was also the name of Hosea's first child, which can be positive or negative (cf. 1:4).

2:23 "I will also have compassion" This is the name Ruhamah, who also was one of Hosea's children (cf. 1:6). It is mentioned in the context three times, vv. 19 and 23 (twice). Also notice that Lo-Ammi, 1:9, another one of Hosea's children, is mentioned as well in v. 23.

▣ "You are My people. . .You are my God" This promise is quoted in Rom. 9:25 and I Pet. 2:10 as widening to all people, not just Jews (cf. Isa. 11:9).

The terms goi (BDB 156) and 'am (BDB 766) are often used in a distinct covenant connotation. The first refers to any nation, people, or community that is separated from or not included with the speaker (i.e., a foreigner, an outsider, a non-covenant person). The second has the connotation of inclusion (e.g., Exod. 33:13). Notice the play on these words in Hosea.

1. 1:9, Israel not 'am

2. 1:10, used in Rom. 9:24-26 and I Pet. 2:10 as a text which includes Gentiles (goi) within God's covenant people

3. 2:23, sinful Israel excluded, but now reincluded based on God's mercy, not their obedience or faithfulness, but on God's mercy (cf. repeated use of "I will" in vv. 14-23).

DISCUSSION QUESTIONS FOR CHAPTERS 1 AND 2

This is a study guide commentary which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.

These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought provoking, not definitive.

1.Did Hosea really marry a prostitute?

2.Why is marriage used as an analogy to covenant?

Hosea 3

PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS

NKJV	NRSV	TEV	NJB
Israel Will Return to God	The Restoration of Gomer	Hosea and the Unfaithful Woman	Second Account of Hosea's Marriage
3:1-5	3:1-5	3:1	3:1-3
		3:2-5	The Explanation
			3:4-5

READING CYCLE THREE (see "Guide to Good Bible Reading")

FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT PARAGRAPH LEVEL

1. First paragraph

2. Second paragraph

3. Third paragraph

4. Etc.

WORD AND PHRASE STUDY

NASB (UPDATED) TEXT:3:1-5
¹Then the Lord said to me, "Go again, love a woman who is loved by her husband, yet an adulteress, even as the Lord loves the sons of Israel, though they turn to other gods and love raisin cakes." ²So I bought her for myself for fifteen shekels of silver and a homer and a half of barley. ³Then I said to her, "You shall stay with me for many days. You shall not play the harlot, nor shall you have a man; so I will also be toward you." ⁴For the sons of Israel will remain for many days without king or prince, without sacrifice or sacred pillar and without ephod or household idols. ⁵Afterward the sons of Israel will return and seek the Lord their God and David their king; and they will come trembling to the Lord and to His goodness in the last days.

3:1 "Go again, love a woman who is loved by her husband, yet an adulteress" Notice YHWH is the speaker! This verse begins with two Qal IMPERATIVES.

1. Go (BDB 229, KB 246)

2. Love (BDB 12, KB 17 [this VERB is used four times in this one verse])

He is commanding Hosea to love again an unfaithful and divorced marriage partner. The second use of "love" is a Qal PASSIVE PARTICIPLE CONSTRUCT, which denotes the husband's (i.e., Hosea as an analogy of YHWH) ongoing love!

There has been much discussion about the identity of this woman. Some believe it is impossible that this refers to Gomer and, therefore, must be another cultic prostitute or an unfaithful, divorced wife. However, to me, the symbolism of God's faithful love for Israel demands that this is Gomer, and the term "again" (BDB 728) lends itself toward this interpretation. The legal divorce in 2:2 seems to have become a reality. Gomer continued to be unfaithful until she was sold as a slave.

The term "again" (BDB 728) could refer to the Lord speaking to Hosea a second time about Gomer, but the MT marks denote that it was part of YHWH's words to Hosea. Although the MT's additions beyond the consonantal text are not inspired, they represent the ancient Jewish tradition about punctuation and pronunciation. This issue will have to remain open!

NASB"love a woman who is loved by her husband"
NKJV"love a woman who is loved by her lover" [footnote, "friend or husband"]
NRSV"love a woman who has a lover"
TEV"show your love for a woman who is committing adultery with a lover"
NJB"love a woman who loves another man"

The term (BDB 945) has several usages. Here are some examples:

1. friend, Jdgs. 14:20; Micah 7:5

2. associate, Zech. 3:8

3. lover, Song of Songs 5:16

4. husband, Jer. 3:1,20

5. companion, Job 30:29

The SINGULAR is unusual for a prostitute. Some scholars think it refers to her owner or unique cultic lover. I think in context it refers to her own previous husband (i.e., Hosea).

▣ "even as the Lord loves the sons of Israel" This is the third use of the VERB love in v. 1 (Qal INFINITIVE CONSTRUCT). This is the crucial analogy!

▣ "though they turn to other gods" This is the term (BDB 815, KB 937,Qal PERFECT) that Moses used in predicting that the descendants of Jacob would become Canaanite fertility worshipers (cf. Deut. 31:18,20). YHWH Himself pleaded with them not to yield to this temptation (cf. Lev. 19:4; 20:6).

▣ "and love raisin cakes" This is the fourth use of the VERB love (Qal PERFECT), describing how the Israelites embraced Ba'al worship. These small delicacies were given to the worshipers after a time of sacrifice (cf. II Sam. 6:19). They are also referred to in Isa. 16:7 and Jer. 44:19 as objects of fertility worship (also possibly Jer. 48:31).

3:2 "So I bought her for myself" The VERB "bought" (BDB 500 II, KB 497, Qal IMPERFECT) means "to purchase by trade or money" (cf. Deut. 2:6). However, the LXX, following an Arabic cognate, has "hired."

Apparently Hosea bought back his own wife! The price paid was half the price of a slave (cf. Exod. 21:32 and Lev. 27:4). Apparently he paid half in silver and half in produce. This must have strained his financial resources.

Who did he pay it to? The text is so brief that certainty is impossible:

1. to one special lover

2. to her owner

3. to her as a second bridal gift

Since I think that the phrase describing her lover refers to Hosea, then #3 fits the context best, but there is no other example of a second bridal gift in history or the Bible.

▣ "fifteen shekels. . .a homer" See Special Topic: Ancient Near Eastern Weights and Volumes at Amos 8:5.

▣ "a homer and a half of barley" The word "homer" (BDB 330) means "a donkey load." This equals about five bushels. Therefore, the purchase price includes about 7.5 bushels.

3:3 "You shall stay with me for many days" There was apparently a time of purification for the adulteress. It is analogous to the period of the exile for the people of God.

3:4 There has been much discussion about the meaning of this verse. There are three major theories:

1. these three couplets represent a contrast between YHWHism and Ba'alism

2. these relate to aspects of idolatry, which had become the norm for Israel's religious practices (cf. 8:4-5;10:7-8,15)

3. these refer to the exilic period when Israel was separated from the Promised Land

▣ "sacred pillar" Sacred pillars were originally set up as memorials

1. by Moses in Exod. 24:4 as a way to commemorate the establishment of the Covenant of Sinai (e.g., Josh. 4:3,9,20)

2. to some great event or to an appearance of God

a. Shechem, (cf. Josh 24:26);

b. Bethel (cf. Gen. 28:18)

c. Gilead (cf. Gen. 31:45)

d. Gilgal (cf. Josh. 4:5)

e. Mizpah (cf. I Sam. 7:12)

f. Gibeon (cf. II Sam. 20:8)

g. En-Rogel (cf. I Kgs. 9:9)

They came to be connected to the idolatrous sins of Ba'al worship and are condemned in Exod. 34:13; Deut. 12:3; 16:22; Micah 5:13. This demonstrates how the same practice or items or place can be accepted in an older part of the OT, but condemned in other parts.

▣ "ephod" This originally referred to a priestly garment (e.g., I Sam. 2:18; 22:18). A special one was worn by the High Priest (e.g., Exod. 25:7; 28:6-35). The Urim and Thummim were kept in a pouch behind the breastpiece, which was attached to the front of the ephod (cf. Exod. 28:30).

The ephod was a sign of YHWH's priests. It became an attempt to legitimize unlawful shrines, sanctuaries, and priests (e.g., Jdgs. 8:26-27; 17:5; 18:14,17,18,20). Possibly a life sized idol was draped with an elaborate cloak. This then would imply the place of divine revelation (an oracle).

▣ "household idols" Literally this is teraphim (BDB 1076). The etymology and origin are uncertain.

SPECIAL TOPIC: TERAPHIM

3:5 "Afterwards" This is a common ADVERB (BDB 29) used in a number of ways. Here it seems to refer to the time after YHWH's period of judgment. A related term (BDB 31), "in the last days," is used at the end of v. 5. It denotes a future event from the author's perspective. The exact time frame is ambiguous. YHWH will judge His people, but after that, following a period, He will restore them!

These future orientations and time markers are a theological way of asserting YHWH's knowledge of and control over history. YHWH's judgments must be seen against the big picture of His accomplishing His ultimate goal of fellowship with humankind! Even judgments are parental love (cf. Hosea 11).

▣ "the sons of Israel return and seek the Lord" Here are the two pillars of biblical faith; one is negative and one is positive (e.g., Mark 1:15; Acts 3:16,19; 20:21; 26:20). We must "turn from"—that is repentance (i.e., "return" BDB 996, KB 1427, Qal IMPERFECT, see Special Topic at Amos 1:3), and we must "turn to"—that is faith (i.e., "seek" BDB 134, KB 152, Piel PERFECT, cf. 5:6,15; 7:10; Isa. 45:19; 65:1; Zeph. 1:6; 2:3). Another element of Israel's change of heart is seen in v. 5 in the words "they will come trembling." This term seems to involve a new "awe" and "respect" for God.

▣ "David their king" David was the ideal king. YHWH made perpetual promises to him and his seed in II Sam. 7. Hosea's peer, Amos, also mentions an eschatological return to a Davidic king (i.e., the Messiah, cf. 1:11; Amos 9:11-15; Jer. 33:15,21-22,25-26; Ezek. 34:23-24; 37:24-28). The political split between Judah and Israel was seen as temporary and sinful (e.g., 3:4; 7:7; 10:15) because of Jeroboam I's setting up of the golden calves (e.g., 8:5) at the cities of Bethel and Dan as rival cultic centers to Mt. Moriah.

▣ "they will come trembling to the Lord" This VERB (BDB 808, KB 922, Qal PERFECT) is used in a similar way (and same form) by Hosea's fellow eighth century prophet in Judah, Micah (cf. 7:17). It is used in several senses:

1. positives of the faithful

a. respect God's word, Ps. 119:16

b. no fear for the faithful, Ps. 78:53; Prov. 3:24; Isa. 12:2; 44:8

c. sense of awesome joy at YHWH's deliverance, Isa. 60:5; Jer. 33:9; Hos:5

2. negative of sinners, Ps. 119:120; Isa. 33:14; 44:11

▣ "and to His goodness" The NOUN "goodness" (BDB 375) is paralleled with "YHWH." This term is used in many senses. It can describe Israel's God. It is meant to describe Israel. It is the opposite of sin, evil, and darkness (cf. Amos 5:14-15)! It can be translated "prosperity" or "blessing" (e.g., Jer. 31:12,14). God wanted to bless Israel as a reward for covenant fidelity and attract the world to Himself. However, Israel could not/did not obey. This resulted in judgment (cf. Deut. 27-29; 30;15).

Eschatological blessing will not be dependant on human covenant performance, but on a divine performance matched by a new willingness and ability for godliness (cf. Jer. 31:31-34; Ezek. 36:22-38)! Verse 5 is another reversal of Israel's current condition, another promise of hope and restoration, another prophecy about a coming Davidic king/Messiah!

▣ "in the last days" Throughout the book of Hosea there is an eschatological element. The Jews only saw two ages—the current evil one and the age of the Messiah who was to come. However, from further revelation in the NT we know that there are two comings of the Messiah instead of one. We currently live in the last days, which is an overlapping of these two Jewish ages. The last days are the period of time from Jesus' birth at Bethlehem to His Second Coming.

SPECIAL TOPIC: THIS AGE AND THE AGE TO COME

Hosea 4

PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS

NKJV	NRSV	TEV	NJB
God's Charge Against Israel	Because of Constant Rebellion, the Judgment of the Lord is Upon Israel	The Lord's Accusation Against Israel	General Corruption
4:1-10	4:1-3	4:1-3	4:1-4
		The Lord Accuses the Priests	Against the Priests
	4:4-6	4:4-6	4:4-6
	4:7-14	4:7-10	4:7-11a
The Idolatry of Israel		The Lord Condemns Pagan Worship	Worship in Israel is Idolatrous and Debauched
4:11-14		4:11-13a	4:11b-14
		4:13b-14	A Warning to Judah and Israel
4:15-19	4:15-19	4:15-19	4:15-19

READING CYCLE THREE (see "Guide to Good Bible Reading")

FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT PARAGRAPH LEVEL

1. First paragraph

2. Second paragraph

3. Third paragraph

4. Etc.

BASIC OUTLINE OF CHAPTERS 4-11

A. Chapters 4-5 comprise a literary unit that describes Israel's faithlessness.

B. Chapters 6-10 are a literary unit that describes Israel's punishment.

WORD AND PHRASE STUDY

NASB (UPDATED) TEXT:4:1-3
¹Listen to the word of the Lord, O sons of Israel,
For the Lord has a case against the inhabitants of the land,
Because there is no faithfulness or kindness
Or knowledge of God in the land.
²There is swearing, deception, murder, stealing and adultery.
They employ violence, so that bloodshed follows bloodshed.
³Therefore the land mourns,
And everyone who lives in it languishes
Along with the beasts of the field and the birds of the sky,
And also the fish of the sea disappear.

4:1

NASB"Listen to the word of the Lord"
NKJV, NRSV"Hear the word of the Lord"
TEV"Listen to what he says"
NJB"Hear what Yahweh says"

The VERB (BDB 1033, KB 1570, Qal IMPERATIVE) means to hear so as to perform. It is used several times in Hosea (cf. 4:1; 5:1; 9:17), but many times in the other eighth century prophets.

1. Amos, 3:1,13; 4:1; 5:1; 7:16; 8:4,11

2. Micah, 1:2; 3:1,9; 5:15; 6:1[twice],2,9; 7:7

See note at Amos 3:1.

▣ "the Lord has a case" This term (BDB 936) has two main senses.

1. a legal lawsuit, Isa. 1:23; 41:21; Jer. 2:9; 25:31; 50:34; Hos. 4:1; 12:3; Micah 6:2; 7:9

2. a dispute or controversy, Isa. 41:11; 58:4; Jer. 15:10; Hosea 2:2

YHWH is victim, prosecuting attorney, and judge! The court case is one of three common literary techniques used by the prophets.

1. legal case (i.e., divorce case)

2. funeral dirge (judgment oracle)

3. salvation promise (deliverance oracle)

▣ "against the inhabitants of the land" The land of Palestine/Canaan had a special theological significance. This starts with God's promise to Abraham to give him a seed, a name, and a land (cf. Gen. 12:1-1). This promise is reaffirmed in a special "covenant trance" in Gen. 15:12-21. The land will be cleansed of Canaanite fertility worship (cf. v. 16). When the people of God become involved in the same abominations they, too, must be cleansed from YHWH's land!

NASB, NRSV,
TEV"faithfulness"
NKJV"truth"
NJB"loyalty"

See Special Topic at Jonah 3:5.

NASB"kindness"
NKJV"mercy"
NRSV"loyalty"
TEV"love"
NJB"faith"

This is the Hebrew word hesed (BDB 338, cf. 6:4). See Special Topic: Lovingkindness (Hesed) at 2:19.

▣ "knowledge" This is the theme (e.g., 2:20; 4:6; 5:4; 6:6,6) of the book—that we should know God not as an object (an "it," an idol), but in a personal, intimate relationship (a person). The term "know" (BDB 395) in the OT is related to a personal, intimate relationship (cf. Gen. 2:20; 4:1; Jer. 1:5). The marvelous part of this truth is that not only can sinful humans know God, but that they are known by Him (cf. Jer. 31:34; Heb. 8:1ff). He seeks us!

4:2 Instead of faithfulness, kindness, and knowledge, Israel was depicted by the terms mentioned in v. 2 (all INFINITIVE ABSOLUTES), which refer to the breaking of the Ten Commandments (i.e., specifically the 2nd, 6th, 7th, and 8th). The Ten Commandments are God's will for mankind in society. They are not given to restrict mankind's freedom, but to accentuate his communal happiness! But Israel knowingly broke all moral boundaries (BDB 829, KB 971, Qal PERFECT)!

4:3 "everyone who lives in it languishes" The term (BDB 51, KB 63, pulal PERFECT) means to become weak and by connotation weak by drought (e.g., Joel 1:10; Isa. 16:8; 24:4; 33:9; Jer. 12:4). The fire (i.e., drought) of God's Deuteronomic judgments (cf. Deut. 27-20 and Lev. 26) has come (cf. Amos 7:4).

1. the land mourns

2. the people languish

3. the animals disappear

Physical creation (especially YHWH's Promised Land) was affected by mankind's sin (cf. Gen. 3:17-19; Rom. 8:18-25). This passage is a divine judgment even more severe than the flood (cf. Gen. 6-9) because even the fish are affected (cf. Zeph. 1:2-3). Ironically judgment from too much water is now judgment from not enough water (i.e., drought)! Chaos has returned!

NASB (UPDATED) TEXT:4:4-6
⁴Yet let no one find fault, and let none offer reproof;
For your people are like those who contend with the priest.
⁵So you will stumble by day,
And the prophet also will stumble with you by night;
And I will destroy your mother.
⁶ My people are destroyed for lack of knowledge.
Because you have rejected knowledge,
I also will reject you from being My priest.
Since you have forgotten the law of your God,
I also will forget your children.

4:4-5:7 This literary unit deals with the sins of the priests!

4:4 The first two VERBS are JUSSIVES:

1. let no one find fault, Qal JUSSIVE

2. let none offer reproof, Hiphil JUSSIVE.

These both have legal connotations (e.g., #1 Jdgs. 6:31-32; #2 Amos 5:10). But who is the speaker in 4a?

1. an unnamed objector (cf. Amos 5:10)

2. a priestly representative (i.e., High Priest)

3. the nation of Israel (represented by priest and prophet)

4. YHWH Himself (the Judge speaks, cf. v. 5c)

NASB, NKJV"For you people are like those who contend with the priest"
NRSV"For with you is my contention, O priest"
TEV"my complaint is against you priests"
NJB"it is you, priest, that I denounce"
JPSOA"for this your people has a grievance against [you], O priest"

The NASB does not fit the context well. A different revocalization and a doubling of one consonant can result in "My contention is against you, O Priests," which fits the context (cf. v. 6) better.

4:5 The VERB "stumble" (BDB 505, KB 502, Qal PERFECT) is repeated twice. To stumble is the opposite metaphor of "faithfulness" (i.e., sure footedness).

NASB, NKJV,
NRSV"And I will destroy your mother"
TEV"and I am going to destroy Israel, your mother"
NJB"and I will make your mother perish"
JPSOA"And I will destroy your kindred"

The NET Bible (p. 1562) suggests an emendation (two consonant changes). "You have destroyed your own people." This then would not be a quote from YHWH, but the first in a series of condemnations of the priests. Priests are condemned (1) for not teaching the truth of God's covenant and (2) for living lives of corrupted fertility practices.

4:6 "My people are destroyed for lack of knowledge.

Because you have rejected knowledge" The term "destroy" (BDB 198, KB 225, Niphal PERFECT) means "to cut off" and thereby to cease to exist. The people were guilty, not because they did not understand, but because they knowingly turned away and refused (BDB 549, KB 540, Qal PERFECT) to obey God. This was especially true of the religious and political leaders.

▣ "I also will reject you from being My priest" The nation of Israel was meant to be priests to all the world (cf. Exod. 19:4-6). Here, however, it refers to the priests who were to instruct the people in the law of God (cf. Lev. 10:11; Deut. 17:10-11; 33:10; Jer. 18:18; Mal. 2:6-7), which they did not!

▣ "Since you have forgotten the law of your God" Knowledge has two aspects: (1) personal relationship; and (2) covenant obligations. They forgot (BDB 1013, KB 1489, Qal IMPERFECT) YHWH and His covenant so He will forget (Qal IMPERFECT) their descendants. This is a reversal of the covenant promises of Exod. 20:6 and Deut. 5:10; 7:9! Priests (and Levites) were to be the teachers of Israel, but they became the corruptors of Israel! They could no longer serve as sacrificial offerers!

NASB (UPDATED) TEXT:4:7-10
⁷The more they multiplied, the more they sinned against Me;
I will change their glory into shame.
⁸They feed on the sin of My people
And direct their desire toward their iniquity.
⁹And it will be, like people, like priest;
So I will punish them for their ways
And repay them for their deeds.
¹⁰They will eat, but not have enough;
They will play the harlot, but not increase,
Because they have stopped giving heed to the Lord.

4:7 "The more they multiplied, the more they sinned against Me" "They" seems to refer to the people who were bringing sacrifices to the priests who performed cultic activities (cf. vv. 8-10). The more God gave His people, the more they turned away from Him (see a similar example using the prophets in 11:2).

NASB, NKJV"I will change their glory into shame"
NRSV"they changed their glory into shame"
TEV"I will turn your honor into disgrace"
NJB"they have bartered their Glory for Shame"

As you can see from the translations the textual issue is over who the subject is, YHWH (NASB, TEV) or Israel (NRSV, NJB). The MT has YHWH as the subject (BDB 558, KB 560, Hiphil IMPERFECT). However, Jewish tradition changes the VERB to a Hiphil PERFECT. This emendation is followed by the Jewish Targums (Aramaic translation and commentaries) and the Peshitta (Aramaic Christian translation).

The term "shame" (BDB 885) is the opposite of "honor" (cf. Ps. 83:16; Prov. 3:35; 13:18). In this context it refers to idolatry (cf. v. 18). They shared God's glory as His covenant people, but they exchanged this for self-centered sexual fertility worship (the glory of Ba'al).

4:8 "They feed on the sin of My people,

And direct their desire toward their iniquity" This seems to relate to the priests' lusting after the meat of the sin offerings (cf. Lev. 6:26), but metaphorically it implies that they joined in the fertility rites.

The phrase "direct their desire toward" is literally "lift one's soul to." It is used six times in this sense (cf. Deut. 24:15; Ps. 24:4; Prov. 19:18; Jer. 22:27; 44:14, and here).

4:9 "like people, like priest" This is a common proverb which reflects an obvious truth as the priests were to be judged for their known sin, so too, the people.

▣ "I will punish them for their ways" The VERB (BDB 823, KB 955, Qal PERFECT) basically means "to visit" or "attend to." YHWH can visit for blessing or judgment, based on the covenant fidelity of the people (cf. Deut. 27-29; Lev. 26).

4:10 Though they seek fertility idols, they will not find enough food, nor children (e.g., Hag. 1:6)! The growth in population implied in v. 7a is now at an end!

NASB (UPDATED) TEXT:4:11-14
¹¹Harlotry, wine and new wine take away the understanding.
¹² My people consult their wooden idol, and their diviner's wand informs them;
For a spirit of harlotry has led them astray,
And they have played the harlot, departing from their God.
¹³They offer sacrifices on the tops of the mountains
And burn incense on the hills,
Under oak, poplar and terebinth,
Because their shade is pleasant.
Therefore your daughters play the harlot
And your brides commit adultery.
¹⁴I will not punish your daughters when they play the harlot
Or your brides when they commit adultery,
For the men themselves go apart with harlots
And offer sacrifices with temple prostitutes;
So the people without understanding are ruined.

4:11 This is obviously a proverb. Sin robs people of moral sight and they grope in darkness as drunk, blind men" (cf. Isa. 28:1-4). See Special Topic: Biblical Attitudes Toward Alcohol (Fermentation) and Alcoholism (Addiction and Abuse) at Amos 6:6.

4:12 Israel was seeking to know the future and control it by improper means (cf. Deut. 18:9-13).

NASB"wooden idol"
NKJV"wooden idols"
NRSV, TEV"a piece of wood"
NJB"a block of wood"

This term (BDB 781) means "tree" or "wood." A slightly different form is used in 4:17; 8:4; 13:2; 14:8 and means "idols." Since this is paralleled with rod/wand/staff it may refer to a tree oracle or a reference to the Asherah pole/carved stake and not a humanoid-shaped wooden idol.

NASB"diviner's wand"
NKJV"staff"
NRSV"divining rod"
TEV, NJB"stick"

This term (BDB 596) means "a tree," "a staff," or "a rod." Some of its uses are:

1. a wooden weapon (cf. I Sam. 17:40,43; Ezek. 29:9)

2. a walking stick (cf. Gen. 32:20; Exod. 12:11)

3. a stick to control an animal (cf. Num. 22:27)

4. young trees (e.g., Gen. 30:37-39, 41; Jer. 1:1)

5. a shepherd's staff (cf. Zech. 11:7,10,14, see NIDOTTE, vol. 2, p. 1088)

▣ "a spirit of harlotry" The term "spirit" has nothing to do with demon possession here, but it is used in the OT for "mindset," "character" or "energizing center." Here is a list of how this term is used to express human characteristics or feelings:

1. bitterness of spirit, Gen. 26:35

2. shortness of spirit, Exod. 6:9

3. oppressed in spirit, I Sam. 1:15

4. sullen in spirit, I Kgs. 21:5

5. impatient in spirit, Job 21:4; Prov. 14:29

6. haughty in spirit vs. humble in spirit, Prov. 16:18-19; Isa. 66:2

7. faithful of spirit, Prov. 11:13

8. staggering in spirit, Isa. 19:14

9. grieved in spirit, Isa. 54:6

This describes Israel's lust after the fertility gods of Canaan (cf. 5:4). The interpretive issues were these cultic sexual acts (cf. vv. 3-14) or it could be a metaphor of unfaithfulness (e.g., Exod. 34:15-16; Lev. 20:5; Jdgs. 2:17; 8:27,33; I Chr. 5:25; Ps. 73:27; 106:39).

▣ "departing from their God" Literally this is "from under God" (BDB 1065), implying their deserting God's authority.

4:13 "They offer sacrifices. . .burn incense" These could refer to two separate cultic acts or just incense burning. No sacrificial altars are connected to local Ba'al worship.

▣ "on the top of the mountains. . .on the hills" This could refer to two things: (1) the highest part of the topography was the site of the local Ba'al altar or (2) the altars of Ba'al/Astarte were made of cut stones with a central phallic symbol (raised pillar) and an Asherah carved pole (cf. Deut. 12:2; Jer. 2:20; 3:6; Ezek. 6:13).

▣ "oak, poplar, and terebinth" Trees marked sacred sites because they reflected the presence of underground water, which was extremely important for desert people. There is no record of Israel ever worshiping trees, although they held them to be sacred sites (e.g., Gen. 13:18; Jdgs. 4:5). In this context the trees were used as shade for the fertility practices of Ba'al.

4:14 It is possible that these statements are really questions expecting a "yes" answer. There is no double standard with God. Both men and women are condemned for their promiscuous fertility rites (cf. Deut. 23:17-18). There are three types of women involved: (1) new brides; (2) cultic prostitutes; and (3) other local women.

It is also grammatically and contextually possible to see the priests as the recipients of the cultic acts of v. 14. The priests who should have known better, also participated in the sexual activities and set a disastrous pattern for the community! If this is accurate, then the women mentioned in v. 13 may be the priests' own families!

NASB (UPDATED) TEXT:4:15-19
¹⁵Though you, Israel, play the harlot,
Do not let Judah become guilty;
Also do not go to Gilgal,
Or go up to Beth-aven
And take the oath:
"As the Lord lives!"
¹⁶Since Israel is stubborn
Like a stubborn heifer,
Can the Lord now pasture them
Like a lamb in a large field?
¹⁷Ephraim is joined to idols;
Let him alone.
¹⁸Their liquor gone,
They play the harlot continually;
Their rulers dearly love shame.
¹⁹The wind wraps them in its wings,
And they will be ashamed because of their sacrifices.

4:15 This verse has a series of JUSSIVES:

1. "Do not let Judah become guilty" (BDB 79, KB 95, Qal JUSSIVE)

2. "Do not go to Gilgad" (BDB 97, KB 112, Qal JUSSIVE)

3. "Do not go up to Beth-aven" (BDB 748, KB 828, Qal JUSSIVE)

4. "Take the oath" (BDB 989, KB 1396, Niphal JUSSIVE)

▣ "Though you, Israel, play the harlot, Do not let Judah become guilty" This plea is paralleled in Ezekiel 23 (cf. Jer. 3:6-18). Judah should have seen and feared, but she did not! She is even more responsible!

▣ "Do not go to Gilgal" This was a possible reference to the site of the first campsite of Joshua when the Israelites entered the Promised Land. It had now become an idolatrous shrine (see notes at Amos 4:4; 5:5). The other possibility is that it refers to a northern Gilgal, which was the location of a school of the prophets (cf. II Kgs. 2:1; 4:38), which later became a worship center for Ba'al (cf. 9:15, 12:11; Amos 5:5, see Hard Sayings of the Bible, p. 330).

▣ "Beth-aven" This refers to Beth-el (cf. 4:15; 5:8; 10:5; Amos 5:5), "house of God," which was sarcastically changed to "house of wickedness" (BDB 110). This was one of the two sites of the "golden calf" worship set up by Jeroboam I (cf. I Kgs. 12:28-29). Originally the calf represented YHWH (cf. Exod. 32), but quickly became corrupted into a fertility symbol.

▣ "And take the oath:

‘As the Lord lives'" This oath reflects the covenant name for God, YHWH (cf. Exod. 3:14). See Special Topic: The Names for Deity at Amos 1:2. The negative form v. 15c is implied in 15d-e.

4:16 "Since Israel is stubborn,

Like a stubborn heifer" The term "stubborn" (BDB 710, KB 770) is used twice comparing Israel with a non-cooperative (i.e., disobedient to authority) plow animal. This is often used of a rebellious spirit:

1. of a son, Deut. 21:18-21

2. of a ruler, Isa. 1:23 (cf. Hos. 9:15)

3. of children, Isa. 30:1

4. of a people, Isa. 65:1-7

5. of God's people, Jer. 6:28

"Stubborn" and "rebellious" often occur together (cf. Deut. 2:18,20; Ps. 78:8; Jer. 5:23).

▣ "Can the Lord now pasture them" This can be a statement or an unmarked rhetorical question. Context implies a judgment scene (i.e., exile), not the tender care of a shepherd.

▣ "Like a lamb in a large field" Lambs do not like large fields, but small enclosures.

4:17 "Ephraim is joined to idols" Ephraim was the largest tribe in Israel, so it stood for all the Northern Ten Tribes. Their first king, Jeroboam I, was from the tribe of Ephraim. The term "joined" is a strong term for the political (and by implication, religious) union between allies (BDB 287, KB 287, Qal PASSIVE PARTICIPLE, cf. Gen. 14:3).

David A. Hubbard, Hosea (The Tyndale OT Commentaries), suggests that the term "joined" should be interpreted in light of its use in magical texts (cf. Deut. 18:11; Ps. 58:5). If so, Israel has been "charmed" or "under a spell," possibly linked to 4:12; 5:4 (p. 110). My problem with this is not linguistic, but theological. Personified evil should not be used as an excuse for fallen mankind's sin. These people sinned "open-eyed" against the love of their covenant God. Though evil, both natural and personal, is a part of our fallen world, humans are still responsible for their actions (cf. v. 18c).

▣ "Let him alone" What a horrendous judgment (BDB 628, KB 679, Hiphil IMPERATIVE). God allows His people to have their own desires and choices (and their consequences) because of their spiritual blindness (cf. 5:4; Rom. 1:24, 26, 28).

4:18 Happy hour is over! The term "rulers" is literally "shield" (BDB 171). It usually refers to political leaders, but here it may include the priests and prophets (cf. v. 5).

4:19 "The wind wraps them in its wings" The "wings of the wind" are metaphorical for

1. foreign alliances (cf. 12:1)

2. YHWH's coming judgment (cf. 13:15, i.e., YHWH used Mesopotamian powers to exile His people, cf. Jer. 22:22)

3. evil spiritual influences (i.e., "wind" translated "spirit," cf. 4:12; 5:4)

YHWH is depicted as riding on the wings of the wind (cf. II Sam. 22:11; Ps. 18:10; 104:3). YHWH's presence can denote covenant safety and protection or as here, covenant justice and the consequences of covenant violations!

DISCUSSION QUESTIONS FOR CHAPTERS 3 AND 4

This is a study guide commentary which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.

These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought provoking, not definitive.

1. Why is David mentioned in the context of northern Israel in chapter 3?

2. Explain the aspects of biblical faith mentioned in 3:5.

3. Define in your own words the terms: faithfulness, kindness, and knowledge.

4. How does modern man participate in idolatry?

Hosea 5

PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS

NKJV	NRSV	TEV	NJB
Impending Judgment on Israel and Judah	Because of Constant Rebellion, the Judgment of the Lord is Upon Israel (4:1-14:9)	The Lord Condemns Pagan Worship (4:11-5:3)	Against the Priests and the Royal Family
5:1-7	5:1-2		5:1-2
			The Effects of Obduracy
	5:3-4	Hosea Warns Against Idolatry	5:3-7
		5:4-7
	5:5-7	War Between Judah and Israel	Brother Wars Against Brother
5:8-15	5:8-14	5:8-9	5:8-12
		5:10-12	The Folly of Foreign Alliances
		5:13-14	5:13-15
	5:15-6:3	5:15

READING CYCLE THREE (see "Guide to Good Bible Reading")

FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT PARAGRAPH LEVEL

1. First paragraph

2. Second paragraph

3. Third paragraph

4. Etc.

WORD AND PHRASE STUDY

NASB (UPDATED) TEXT:5:1-7
¹Hear this, O priests!
Give heed, O house of Israel!
Listen, O house of the king!
For the judgment applies to you,
For you have been a snare at Mizpah
And a net spread out on Tabor.
²The revolters have gone deep in depravity,
But I will chastise all of them.
³I know Ephraim, and Israel is not hidden from Me;
For now, O Ephraim, you have played the harlot,
Israel has defiled itself.
⁴Their deeds will not allow them
To return to their God.
For a spirit of harlotry is within them,
And they do not know the Lord.
⁵Moreover, the pride of Israel testifies against him,
And Israel and Ephraim stumble in their iniquity;
Judah also has stumbled with them.
⁶They will go with their flocks and herds
To seek the Lord, but they will not find Him;
He has withdrawn from them.
⁷They have dealt treacherously against the Lord,
For they have borne illegitimate children.
Now the new moon will devour them with their land.

5:1, 2 "Hear" See note at 4:1. This chapter starts out with three IMPERATIVES related to hearing God's message.

1. Hear, BDB 1033, KB 1570, Qal IMPERATIVE, "hear and obey," e.g., Deut. 6:4

2. Give heed, BDB 904, KB 1151, Hiphil IMPERATIVE, "listen attentively," e.g., Isa. 10:30; 28:23; 34:1; 49:1; Micah 1:2

3. Listen, BDB 24, KB 27, Hiphil IMPERATIVE, "give ear" e.g., Gen. 4:23; Num. 23:18; Isa. 32:9

These different VERBS are given to show three different groups of hearers:

1. O priests

2. O house of Israel

3. O house of the king

▣ "Mizpah. . .Tabor. . .gone deep in depravity" There are three different geographical settings mentioned here (matching the three IMPERATIVES and three groups). "Gone deep in depravity" should be translated by the place name "Shittim" (BHS suggested emendation, cf. Num. 25:1ff).

▣ "Mizpah" This (BDB 859) means "outpost" or "watchtower." There are so many towns by this name which are scattered throughout the Promised Land that the exact site is uncertain. However, we do know that it was the site of a sacred pillar which was the symbol of the male fertility god, Ba'al.

▣ "Tabor" This (BDB 1061) is a possible allusion to Deut. 33:18-19. Like any other ancient site it was once devoted to YHWH, but now it had become amalgamated with Tyrian Ba'alism.

▣ "a net" The term (BDB 440) could refer to a fishing net, but because of the parallel with snares used for birds, it probably means that here (e.g., 7:12; Prov. 1:17). The priests were trying to ensnare faithful worshipers of YHWH into the amalgamated worship of the fertility gods at YHWH worship sites.

5:2

NASB, NKJV"The revolters"
NRSV, NJB"Shittim"
TEV"at Acacia City"

This (BDB 962) could mean "swerver" or "revolter." However, many scholars assume this line of poetry means ". . .and the pit of Shittim they have made deep" (i.e., another city to match the three IMPERATIVES and three groups of people).

The MT has the VERB "make deep" (BDB 770, KB 847, Niphil PERFECT), used in the sense of Israel's low view of the value of human life (cf. 4:2; 6:9). The same word is used in 9:9 to refer to the sin and death at Gibeah (cf. Jdgs. 19).

It is also possible to render this line of poetry as "the revolters have gone deep in slaughtering" (BDB 1006). If this is correct then this may refer to child sacrifice (cf. Isa. 57:5 and Ezek. 23:39).

5:3 "Ephraim and Israel" After the Jewish kingdom divided in 922 b.c. the northern tribes were known by the following names: (1) by their capital city, Samaria; (2) by their largest tribe, Ephraim (e.g., Isa. 7:9,17); and (3) by the collective term for their ancestor Jacob, Israel.

▣ "I know. . .is not hidden from Me" These two VERBS (#1 BDB 393, KB 390, Qal PERFECT, #2 BDB 470, KB 469, Niphal PERFECT) are parallel to highlight the omniscience of God (on an individual level see Ps. 69:5; 139:15). He knows their idolatry (cf. v. 3b &c), which is made all the worse because they are His covenant people (cf. Amos 3:2, "you only have I known," NRSV).

▣ "Israel has defiled herself" The VERB (BDB 379, KB 375, Niphal PERFECT) means "to be ceremonially unclean" by the violation of a Mosaic covenant requirement or prohibition (cf. 6:10; 9:3-4; Micah 2:10). The "clean" vs. "unclean" theology is seen clearly in Lev. 10:10; Deut. 12:15,22; 15:22; Ezek. 22:26; 44:23).

5:4 "Their deeds will not allow them

To return to their God" This verse personifies Israel's idolatry (cf. v. 5). Some scholars see this in combination with 4:12,19 as a personal evil influence.

The people of Israel had become so settled in their evil character (i.e., "spirit of harlotry") that they had passed the point of no return (cf. 4:17; Ps. 81:12; Rom. 1:24,26).

▣ "they do not know the Lord" The Hebrew term "to know" implies intimate relationship (cf. Gen.4:1). They had no personal relationships with God though they were active participators in religious ritual and liturgy (cf. Isa. 29:13). Lack of knowledge, both personal and covenantal, is the recurrent theme of Hosea (cf. 2:20; 4:1,6; 6:3,6).

5:5

NASB"the pride of Israel testifies against him"
NKJV"the pride of Israel testifies to his face"
NRSV"Israel's pride testifies against him"
TEV"the arrogance of the people of Israel cries out against them"
NJB"Israel's arrogance is his accuser"

Some see this as a reference to YHWH because of Amos 8:7, but in this context it refers to Israel's trust in her covenantal status. She was very religious and cultically active. It is this very pride in ritual, liturgy, and form which judged them in two areas: (1) form without true faith and (2) faith in the wrong god. "To whom much is given, much is required" (Luke 12:48). This covenant knowledge makes their attitudes and actions even more evil!

▣ "stumble. . .stumbled" The VERB (BDB 505, KB 502) is used twice in v. 5. In the OT God's will for His people was characterized as a path or way. To leave the path or stumble on the way was a metaphor for sin and rebellion (cf. 14:1).

Often "stumble" is paired with "fall" (cf. Prov. 24:17; Isa. 3:8; 31:3; Jer. 6:15; 8:12; 46:6,16), but also used in a metaphorical sense.

5:6 "They will go with their flocks and herds" Israel tries to approach YHWH through her many sacrifices, but He will not be found (cf. Amos 5:21-23; Isa. 1:10-15; Jer. 14:12; nor His word, Amos 8:12)! The sacrificial system, which was a way for sinful humans to approach a holy God, has been abrogated! The Covenant is broken!

5:7 "They have dealt treacherously against the Lord" The VERB (BDB 93, KB 108, Qal PERFECT) is regularly used of a marriage covenant (e.g., Mal. 2:14-16). Here it is used of Israel being faithless to YHWH (cf. Jer. 3:20).

▣ "illegitimate children" This could be taken

1. literally, priests and people actively involved in fertility rituals

2. metaphorically, Israel seeking foreign alliances to protect herself from invasion instead of seeking YHWH

▣ "the new moon will devour them with their land" Again notice the literary technique of personification. YHWH rejects all of Israel's holy days (cf. 2:11).

NASB (UPDATED) TEXT:5:8-15
⁸Blow the horn in Gibeah,
The trumpet in Ramah.
Sound an alarm at Beth-aven:
"Behind you, Benjamin!"
⁹Ephraim will become a desolation in the day of rebuke;
Among the tribes of Israel I declare what is sure.
¹⁰The princes of Judah have become like those who move a boundary;
On them I will pour out My wrath like water.
¹¹Ephraim is oppressed, crushed in judgment,
Because he was determined to follow man's command.
¹²Therefore I am like a moth to Ephraim
And like rottenness to the house of Judah.
¹³When Ephraim saw his sickness,
And Judah his wound,
Then Ephraim went to Assyria
And sent to King Jareb.
But he is unable to heal you,
Or to cure you of your wound.
¹⁴For I will be like a lion to Ephraim
And like a young lion to the house of Judah.
I, even I, will tear to pieces and go away, I will carry away, and there will be none to deliver.
¹⁵I will go away and return to My place
Until they acknowledge their guilt and seek My face;
In their affliction they will earnestly seek Me.

5:8-15 This seems to refer to the Syro-Israeli war, 735-732 b.c. Israel and Syria rebelled against Assyria and wanted Judah to join in their rebellion. Judah would not, so they attacked her in order to force her to join (cf. II Kgs. 16:1ff and Isa. 7:1ff.).

The problem with assuming that the background to these war poems is the Syro-Ephraimatic War is that Assyria mentioned in v. 13 is sought after by Israel. This does not fit the situation of an Assyrian attack based on a rebellion by Syria and Israel.

5:8 This verse announces the invasion of Israel. God's judgment has come in the form of a foreign pagan nation (Assyria) being His instrument in cleansing the land!

The three cities of v. 8 (Gibeah, Ramah, and Beth-aven) are to be annexed by Judah (i.e., Benjamin). This may be an allusion to "those who move a boundary" in v. 10. These cities were possibly taken from Judah by Jehoash (Joash) king of Israel (cf. II Kgs. 14:8-14; II Chr. 25:17-24).

5:8 "Blow the horn" This VERB (BDB 1075, KB 1785, Qal IMPERATIVE) refers to the shophar (ram's left horn, BDB 1051). It was not used in conjunction with other musical instruments. It was used for

1. cultic events

a. movement of the Ark

b. feast days

c. end-time events

2. military events

a. approach of an invader

b. summoning troops

c. call off an attack

In this context #2 a fits best (e.g., Jer. 4:5; 6:1; Joel 2:1,15).

▣ "The trumpet" This (BDB 348) is a straight trumpet of bronze. It was

1. used with other instruments for worship

2. used to call assemblies

3. used at coronations of the king

4. used to start festivals

5. used for military functions

This context fits #5 best.

▣ "Sound the alarm in Beth-aven" The VERB (BDB 929, KB 1206, Hiphil IMPERATIVE) was used of a war cry, a victory shout, and a horn blast. Here a warning shout fits best.

Beth-aven means "house of wickedness" (cf. 4:15; 5:8; 10:5). It refers to Bethel ("house of God"), where one of the golden calves set by Jeroboam I was worshiped as an image of YHWH (cf. Amos 5:5).

NASB"Behind you, Benjamin"
NKJV, NRSV"look behind you, O Benjamin"
TEV"into battle, men of Benjamin"
NJB"we are behind you, Benjamin"

This does not fit the context so many translators follow the Septuagint, which might reflect a different Hebrew tradition, "tremble in fear, O Benjamin."

5:9

NASB"Among the tribes of Israel I declare what is sure"
NKJV, NRSV"Among the tribes of Israel I make known what is sure"
TEV"People of Israel, this will surely happen"
NJB"on the tribes of Israel I have pronounced certain doom"

This reflects the certainty of God's judgment coming to pass (e.g., Isa. 14:24,20-27; 25:1; 46:10).

5:10 "The princes of Judah have become like those who move a boundary" Judah took advantage of a time of weakness in Israel and annexed some of Israel's southern territory. The moving of the boundary is an ancient atrocity (cf. Deut. 19:14; 27:17; Prov. 22:28; 23:10; Job 24:2).

5:11 "oppressed, crushed" These are both Qal PASSIVE PARTICIPLES (#1 BDB 1075, KB 1785; #2 BDB 929, KB 1206). Here they are used of foreign invaders (cf. Isa. 52:4; Jer. 50:33). These same two terms are used of the economic exploitation of the wealthy (e.g., 12:7; Deut. 24:14; Jer. 7:6; Amos 4:1).

NASB"Because he was determined to follow man's command"
NKJV"Because he willingly walked by human precept"
NRSV"because he was determined to go after vanity"
TEV"because she insisted on going for help to those who had none to give"
NJB"for having deliberately followed a lie"

The problem term is "command" (BDB 846), which is used only here and in Isa. 28:10 (cf. v. 13). The NIV takes it from another Hebrew root and translates it as "idols" (TEV, NJB), which follows the Targums, Septuagint, and Syriac versions.

Much of the religiosity of our own day is simply tradition and not God's Word (cf. Isa. 29:13; Col. 2:16-23).

5:12

NASB, NKJV"moth"
NRSV"maggots"
TEV"destruction"
NJB"ringworm"

Literally this is "gnawing worm" or "moth larvae" (BDB 799, cf. Ps. 39:11; Isa. 50:9; 51:8). It was a metaphor of destruction (cf. TEV). God would judge Israel and Judah with worms and rot (BDB 955).

It is possible that the word for "moth" (^c51 BDB 799) may be from another root (^c55, BDB 799) meaning "waste away," but here of inflamation.

NASB, NKJV,
NRSV"rottenness"
TEV"ruin"
NJB"gangrene"
NAB"maggots"

The term (BDB 955) means "worm eaten." Some scholars assume that "moth" may refer to "maggot eater" as a parallel.

However, in all the other places this term occurs it refers to a rottenness in the bone (cf. Job 13:28; Prov. 12:4; 14:30; Hab. 3:16).

5:13 Both Israel's and Judah's response to God's judgment was to seek help from political alliances with pagan empires, but not repentance and faith toward their covenant God.

▣ "sickness" This term (BDB 318) means "disease" or "sickness." It is a metaphor for sinfulness (e.g., see Isa. 1:5-6 and 53:4 for the same concept). This "sickness" was one of the warnings that Moses gave to the people if they disobeyed the covenant (e.g., Deut. 7:15; 28:59,61).

▣ "wound. . .wound" this term (BDB 267) means "to push out" (i.e., dirt and foreign matter in a wound, to clean). See its use in Jer. 30:13. If a wound was not cleaned and bandaged infection was certain and usually fatal. Israel was so sick and Judah so unclean that death (i.e., God's judgment) and exile were certain. Only God could restore and clean. He would do that if they repented and sought after Him (cf. v. 5).

▣ "King Jareb" This seems to refer to a nickname for Tiglath- pileser III who was king of Assyria. The term means "king pick a quarrel" or "king fighting cock" (BDB 937, "warrior," cf. 10:6). It can be revocalized to mean "great king" (cf. NRSV, TEV, NJB). A brief listing of Assyrian kings of this period would be: Tiglath-pileser III, 745-727 b.c.; Shalmaneser V, 727-722 b.c.; Sargon II, 722-704 b.c.; and Sennacherib, 704- 681 b.c.

5:14 God describes Himself (i.e., "I, even I") as a lion and a young lion in the ferocity of His judgment (cf. 13:6-8; Ps. 50:22; Amos 1:2). It was not the power of the pagan nations, nor YHWH's impotence that caused the exiles of God's people, but their continuing sin and rebellion. God used these nations (Assyria, Babylon, Persia) for His purposes.

SPECIAL TOPIC: LIONS IN THE OT

5:15 This verse holds a glimmer of hope for repentance and restoration, but it is conditional (cf. 2:7). It reflects the bad news/good news of Deut. 4:25-31.

▣ "Until they acknowledge their guilt" The VERB (BDB 79, KB 95, Qal IMPERFECT) means "held guilty" (i.e., guilt due to covenant violations, which demands judgment, cf. 5:15; 10:2; 13:16; Ps. 34:21-22; Isa. 24:6; Jer. 2:3; Ezek. 6:6; Joel 1:18; Zech. 11:5).

▣ "seek My face. . .earnestly seek Me" See note at 3:5. There are two different Hebrew roots.

1. BDB 134, KB 152, Piel perfect, e.g., Exod. 33:7; Deut. 4:29; I Chr. 16:11; II Chr. 7:14; Hosea 3:5; 5:6; 7:10; Amos 8:12; Zeph. 1:6; 2:3

2. BDB 1007, KB 1465, Piel IMPERFECT, e.g., Prov. 8:17; Isa. 26:9; Hosea 5:15

Hosea 6

PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS

NKJV	NRSV	TEV	NJB
A Call to Repentance	Because of Constant Rebellion, the Judgment of the Lord is Upon Israel (4:1-14:9)	The People's Insincere Repentance (6:1-7:2)	The Israelite's Reply
6:1-3	(5:15-6:3)	6:1-3	6:1-6
Impenitence of Israel and Judah (6:4-7:10)
6:4-11	6:4-6	6:4-6	Disorder in Israel
	6:7-11	6:7-10	6:7-7:2
		6:11-7:2

READING CYCLE THREE (see "Guide to Good Bible Reading")

FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT PARAGRAPH LEVEL

1. First paragraph

2. Second paragraph

3. Third paragraph

4. Etc.

WORD AND PHRASE STUDY

NASB (UPDATED) TEXT:6:1-3
¹"Come, let us return to the Lord.
For He has torn us, but He will heal us;
He has wounded us, but He will bandage us.
²He will revive us after two days;
He will raise us up on the third day,
That we may live before Him.
³So let us know, let us press on to know the Lord.
His going forth is as certain as the dawn;
And He will come to us like the rain,
Like the spring rain watering the earth."

6:1 "Come" This is an Qal IMPERATIVE (BDB 229, KB 246). It seems that 6:1-3 describes the true repentance called for in 5:14-15, but when one reads 6:4-6 it is obvious that the repentance is only skin deep and not a permanent change of character or the inauguration of a personal relationship.

▣ "let us return" This is a Qal COHORTATIVE (BDB 996, KB 1427). See SPECIAL TOPIC: REPENTANCE IN THE OLD TESTAMENT in the Old Testament at Amos 1:3.

Verses 1-3 may be the words of the priests. This whole context has been addressing them. This then would be their liturgical response to YHWH's call for repentance in 5:15.

▣ "He has torn us" This term (BDB 382, KB 380, Qal PERFECT) may be an allusion to 5:14. YHWH is described in judgment as a ferocious lion (cf. Job 16:9). This same term is used in Amos 1:11, but it is uncertain if it refers to YHWH or Edom's anger. The phrase "has torn" is parallel to "has wounded" (BDB 645, KB. 697, Hiphil JUSSIVE [in form, but not function, Old Testament Parsing Guide by Beall, Banks, and Smith, p. 655]). This term in context could mean, "to smite with a single non-lethal blow" (e.g., Exod. 21:15,19) or "to smite repeatedly" (e.g., Exod. 2:11,13; 5:16).

▣ "He will heal us" The term "heal" (BDB 950, KB 1272, Qal IMPERFECT) is parallel to "will bandage" (BDB 289, KB 289, Qal IMPERFECT). Israel recognizes that the source of her judgment is YHWH and that if they repent He will forgive and restore.

6:2 "revive us. . .raise us" The first VERB (BDB 310, KB 309, Piel IMPERFECT) is from the root "to live" or "revive" (e.g., Ps. 119:50,93). It is parallel to "raise" in the next poetic line.

This may be standard theology they had heard. They were counting on the unchanging merciful character of God to revive, rescue, and deliver them! They had forgotten and ignored the covenantal requirement of faith and obedience, but wanted its benefits!

▣ "after two days" This may be a Hebrew idiom of a short period of time (e.g., Jdgs. 11:4).

▣ "on the third day" This refers to (1) a common proverb for the establishment of an agreement (cf. Josh. 9:16-17; II Sam. 20:4; Ezra 10:8-9) or (2) simply a literary pattern (i.e., two. . .three) denoting a brief period. Israel was hoping YHWH would forgive and restore quickly! However, some commentators (I think wrongly) use this verse as a scriptural proof for Jesus being in the grave three days (cf. I Cor. 15:4).

6:3 "let us know, let us press on to know" Both of these VERBS are Qal COHORTATIVES. They speak of a desire for an intimate, interpersonal fellowship with YHWH. This is the theme of Hosea (cf. 2:8,20; 4:1,6; 5:4; 6:3,6).

▣ "the dawn. . .the rain. . .the spring rain" These describe the regularities of nature, so too, the character of YHWH. His basic desire is fellowship with humans made in His image. This was/is the purpose of creation! His love is to the thousandth generations (cf. Deut. 7:9); His anger only to the third and fourth generations (cf. Deut. 5:9). God's settled gracious character is the hope of mankind!

One of my favorite authors is F. F. Bruce. He has a good article about the rains in Palestine in Answers to Questions, p. 13. This book has been so helpful to me that I highly recommend it to you.

NASB (UPDATED) TEXT:6:4-11
⁴What shall I do with you, O Ephraim?
What shall I do with you, O Judah?
For your loyalty is like a morning cloud
And like the dew which goes away early.
⁵Therefore I have hewn them in pieces by the prophets;
I have slain them by the words of My mouth;
And the judgments on you are like the light that goes forth.
⁶ For I delight in loyalty rather than sacrifice,
And in the knowledge of God rather than burnt offerings.
⁷But like Adam they have transgressed the covenant;
There they have dealt treacherously against Me.
⁸Gilead is a city of wrongdoers,
Tracked with bloody footprints.
⁹And as raiders wait for a man,
So a band of priests murder on the way to Shechem;
Surely they have committed crime.
¹⁰In the house of Israel I have seen a horrible thing;
Ephraim's harlotry is there, Israel has defiled itself.
¹¹Also, O Judah, there is a harvest appointed for you,
When I restore the fortunes of My people.

6:4 "What shall I do with you" Literally this is "what may I do to you" or "what can I make of you." YHWH speaks directly through Hosea. God is amazed at the shallowness and shame of His people's religiosity, but He is also broken hearted at their deserved judgment (cf. 11:8-9).

▣ "For your loyalty is like a morning cloud" Their repentance was superficial and their loyalty (i.e., covenant faithfulness) continued to be a mockery. The term "loyalty" (hesed, BDB 338) is the same term translated "kindness" in 4:2. See Special Topic: Lovingkindness at 2:19.

▣ "And like the dew which goes away early" "Dew" (BDB 378) is used in two senses in the OT:

1. a way for crops to get moisture in the summer (positive)

2. a metaphor for fleetness (negative)

In Hosea 6:4 the absence of Israel's repentance is matched in 13:3 by the swiftness of her judgment.

6:5 This verse's parallelism shows the inspiration of the prophets' (Amos through Elisha) message. The second line is possibly the origin of the metaphors of Rev. 1:12,16. God's words are a powerful force!

NASB, NKJV"the judgments on you are like the light that goes forth"
NRSV"my judgment goes forth as the light"
TEV------------
NJB"my sentence will blaze forth like the dawn"

It is possible to divide the Hebrew consonants differently and have "my judgment goes forth like the light" (cf. LXX, Peshsitta, and Targums).

The term "light" (BDB 21) alludes to "the dawn" (BDB 1007) in v. 3b. As the dawn surely comes, so too, God's message of judgment through His prophets.

6:6 "I delight in loyalty rather than sacrifice" God looks at the heart! Motive is the key (cf. Jer. 9:24)! This is one of the key theological passages in the book (cf. 8:7; 11:12). "Loyalty" is the same as v. 4, but here it is true covenant love/loyalty. Jesus used this concept in His discussion with the Pharisees in Matt. 9:13; 12:7. This does not imply that God wanted them to stop sacrificing, but to be careful to have the right motive (cf. I Sam. 15:22; Isa. 1:11-13; Jer. 7:21-23; Amos 5:21-24; Micah 6:6-8). For a good discussion see Hard Sayings of the Bible, pp.207-208, 294-295). The sacrificial system was a way to show the seriousness of the sin and the willingness of God to accept sinners into fellowship with Himself. However, when it was turned into ritual without repentance and faith, it became a farce, a barrier to a true interpersonal relationship with God.

6:7

NASB"But like Adam they had transgressed the covenant"
NKJV"But like men they transgressed the covenant"
NRSV"But as soon as they entered the land at Adam, they broke the covenant"
NJB"But they have broken the covenant at Adam"

At first, this seems to be a reference to Adam, our original forefather, but on closer examination of the context there seems to be two cities (Adam in Gilead and Shechem) linked to covenant breaking. Hosea mentions many cities and historical allusions. Some to ancient events, some to contemporary events that we do not know about and some to future events of restoration and hope. This event at Adam in Gilead on the road to Shechem is a mystery. But, it involved priests so it may have been political or religious. Since Shechem is a "city of refuge" it may have involved an issue of asylum. The translations, both ancient and modern, differ widely on their understanding of this verse. However, based on context, I think "Adam" must be understood as the city mentioned in Josh. 3:16. The "there" (BDB 1027) in v. 7b supports this interpretation.

The VERB (BDB 716, KB 778, Qal PERFECT) means "to pass over," "pass through," or "pass by." In this context it means to transgress, violate the known boundary (e.g., 8:1; Num. 14:41; Deut. 17:2; 26:13; Ps. 17:3; Isa. 24:5). See SPECIAL TOPIC: COVENANT at 2:18.

NASB"There they have dealt treacherously against Me'
NKJV"There they dealt treacherously with Me"
NRSV"there they dealt faithlessly with Me"
TEV------------
NJB"there they have betrayed me"

The VERB (BDB 93, KB 108, Qal PERFECT) means "to deal unfaithfully to a covenant" (i.e., marriage as an analogy to YHWH, e.g., Isa. 24:16; Jer. 3:20; 5:11; Mal. 2:15). The term is used several times in Isa. 33:1.

Notice the very personal aspect of this act of faithlessness (i.e., "against Me"). This same VERB is used in 5:7 in connection to the marriage vows!

6:9 "as riders wait for a man,

So a band of priests murder on the way to Shechem" Possibly Shechem remained faithful to YHWH and other priests would kill worshipers going to Shechem so that they would have more worshipers at Bethel or Gilgal or, possibly the priests of Shechem were so jealous that they wanted to stop the pilgrims passing through their town from going to other cultic sites. It is obvious that whoever is the premeditated perpetrator (for a good discussion of this Hebrew term and its relationship to the Ten Commandments see Hard Sayings of the Bible, pp. 114-116 and 148-149), the priests are far from their original call.

6:10 "a horrible thing" This term is used several times in Jeremiah in different connotations:

1. the basic meaning is rottenness (cf. Jer. 29:17)

2. the corruption of the religious leaders (cf. Jer. 5:30-31; 23:14)

3. the corruption of the nation as a whole (cf. Jer. 18:13)

▣ "Israel has defiled itself" This VERB (BDB 379, KB 375, Niphal PERFECT) is used several times to denote fertility worship (e.g., 5:3).

6:11

NASB"Also, O Judah, there is a harvest appointed for you,
When I restore the fortunes of My people"
NKJV"Also, O Judah, a harvest is appointed for you,
When I return the captives of My people"
NRSV"For you also, O Judah, a harvest is appointed.
When I would restore the fortunes of my people"
TEV"And as for you, people of Judah, I have set a time to punish you also for what you are doing"
NJB"For you too, Judah, a harvest is in store,
When I restore my people's fortune"

This verse is ambiguous. It seems to refer to the judgment (i.e., harvest, cf. Jer. 51:33; Joel 3:13) that will also fall on Judah for her idolatry (cf. 8:14; 12:2), yet the next line implies a hope of restoration. It is possible that 6:11b should go with 7:1a.

DISCUSSION QUESTIONS FOR CHAPTERS 5 AND 6

This is a study guide commentary which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.

These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought provoking, not definitive.

1. Describe the historical setting of the war mentioned in 5:8-15.

2. Why is 6:1-4 thought to only be superficial repentance?

3. Define the Hebrew term "to know."

4. Why is v. 11 so hard to interpret?

Hosea 7

PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS

NKJV	NRSV	TEV	NJB
Impenitence of Israel and Judah (6:4-7:10)	Because of Constant Rebellion, the Judgment of the Lord is Upon Israel (4:1-14:9)	The People's Insincere Repentance (6:1-7:2)	Disorders in Israel (6:7-7:2)
7:1-3	7:1-7	Conspiracy in the Palace	Conspiracy The Order of the Day in Israel
		7:3-6	7:3-7
		7:7
		Israel and the Nations	Israel Ruined by Relying on Foreign Nations
7:8-10	7:8-10	7:8-12	7:8-12
Futile Reliance on the Nations
7:11-12	7:11-13		The Ingratitude and Punishment of Israel
7:13-16		7:13-16	7:13-16
	7:14-16

READING CYCLE THREE (see "Guide to Good Bible Reading")

FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT PARAGRAPH LEVEL

1. First paragraph

2. Second paragraph

3. Third paragraph

4. Etc.

WORD AND PHRASE STUDY

NASB (UPDATED) TEXT: 7:1-7
¹When I would heal Israel,
The iniquity of Ephraim is uncovered,
And the evil deeds of Samaria,
For they deal falsely;
The thief enters in,
Bandits raid outside,
²And they do not consider in their hearts
That I remember all their wickedness.
Now their deeds are all around them;
They are before My face.
³With their wickedness they make the king glad,
And the princes with their lies.
⁴They are all adulterers,
Like an oven heated by the baker
Who ceases to stir up the fire
From the kneading of the dough until it is leavened.
⁵On the day of our king, the princes became sick with the heat of wine;
He stretched out his hand with scoffers,
⁶For their hearts are like an oven
As they approach their plotting;
Their anger smolders all night,
In the morning it burns like a flaming fire.
⁷All of them are hot like an oven,
And they consume their rulers;
All their kings have fallen.
None of them calls on Me.

7:1 "When I would heal Israel" The content of this line of poetry seems to go best paired with the last line of chapter 6 (LXX, Peshitta, Vulgate, NKJV, NASB).

▣ "heal" The word "heal" (BDB 950, KB 1272, Qal INFINITIVE CONSTRUCT) is used often by Hosea to describe God's spiritual renewal of His people from the sickness of rebellion (e.g., 5:13; 6:1; 7:1; 11:3; 14:4). In the OT sin is described as a sickness (e.g., Ps. 103:3; Isa. 1:5-6).

▣ "iniquity" Israel's sin is described as "iniquity" (i.e., corruption, 4:8; 5:5; 8:13; 9:7,9; 10:10; 12:8; 13:12; 14:1-2, BDB 730) and "evil deed" (BDB 949, cf. 7:2,3; 9:15; 10:15[twice]).

▣ "uncovered" This VERB (BDB 162, KB 191, Niphal PERFECT) means to reveal by uncovering (e.g., 2:10; I Sam. 2:27; 14:8; Isa. 53:1). It has a sexual aspect in Isa. 57:8, as it does here (i.e., fertility worship).

NASB, NRSV"they deal falsely"
NKJV"they have committed fraud"
TEV"they cheat"
NJB"for deceit is their principle of behavior"

The VERB (BDB 821, KB 950, Qal PERFECT) addresses Israel's "fraud" and "lies" (cf. Jer. 6:13; 8:8,10).

▣"The thief enters in,

Bandits raid outside" The "enter in" and "on the outside" may be a way of referring to (1) the sin of all the people or (2) invasion (e.g., Jer. 18:22) and exile.

The "thief" (literally "band" BDB 151 I) was used earlier in 6:9 (cf. II Chr. 25:9,10,13).

▣ "Israel. . . Ephraim. . .Samaria" These are three terms used to describe the Northern Ten Tribes after the division of the people of God in 922 b.c. between Jeroboam I, a labor leader from the tribe of Ephraim, and Rehoboam, Solomon's son.

7:2 "I remember all their wickedness. . .They are before My face" This refers to God's documentation of the sins of His covenant people. To forgive is to forget (e.g., Isa. 1:18; 38:17; 43:25; 44:22; Jer. 31:34; Ezek. 18:22; 33:16), but to remember (cf. 8:13; 9:9) is the sign of unrepentance ("they do not consider in their hearts") and the consequent judgment that follows (e.g., Jer. 14:10; 44:12).

▣ "their deeds are all around them" This VERB (BDB 685, KB 738, Qal PERFECT) is used of a military or enemy surrounding someone (e.g., Job 16:13; Ps. 17:11; 88:11). This same term is used again in 11:12, where Ephraim surrounds God with lies.

7:3 "they" There has been much discussion about who "they" refers to in vv. 3-6. There are two main theories. This refers to political conspirators (cf. v. 7 and NET Bible) who are somehow related to the bandits and thieves that are mentioned in v. 1. Openly their loyalty is to the king, but privately they plot his assassination (cf. 8:4). After the death of Jeroboam II, a rapid succession of six kings occurred (cf. v. 7): Zechariah, 746-745 b.c., who was assassinated; Shallum, 745 b.c., who was assassinated; Menahem, 745-738 b.c., who was an Assyrian vassal (cf. II Kgs. 15:19); Pekahiah, 738-737 b.c., who was assassinated; Pekah, 737-732 b.c., who was assassinated; Hoshea, 732-724 b.c., who was imprisoned by Assyria (cf. II Kgs. 17:4).

This refers to priests who have been the object of Hosea's scorn since 4:4-6,7-10,11-14; 5:1-7. And now they are involved in political unrest. It is possible that these two can be combined. It is the priests who are functioning along with the princes as political conspirators.

7:4 "They are all adulterers" This is either (1) another reference to the fertility worship (literal) or (2) a reference to their covenant faithlessness (figurative, cf. Jer. 9:2).

▣ "Like an oven heated by the baker" There is an illusion to these political conspirators or priests as being bakers and ovens. The metaphor seems to be (1) that they rise early to plan their treason (cf. vv. 6,7,8b) or (2) that they do not pay attention to their task and ruin the bread.

7:5 "On the day of our king" This possibly refers to an annual coronation celebration, a birthday celebration, or a special day honoring a military victory.

▣ "the princes" This could refer to the king's family or to courtiers. They are mentioned often in Hosea (cf. 7:5,16; 8:4,10; 9:15; 13:10).

▣ "became sick with the heat of wine" The political leaders are liars (v. 3), drunkards (v. 5), and schemers (vv. 5-7). Drunkenness is a major problem of fallen mankind (cf. Prov. 20:1; 23:29-35; Isa. 28:1, 7). It is often used as a metaphor for God's judgment.

NASB, NKJV"scoffers"
NRSV"mockers"
TEV-------
NJB"people who laugh at him"

This term is found only here. It can mean "rebel" (i.e., plan a takeover with rebels) or from another root, "mock" (i.e., receive counsel from drunken courtiers).

7:6 "plotting" This term (BDB 70) refers to an ambush (cf. Jer. 9:8, the VERB form in Jer. 51:12). This is the premeditated murder that Exod. 20:13 and Deut. 5:17 restrict!

7:7 "All their kings have fallen" See note at 7:3.

NASB (UPDATED) TEXT:7:8-16
⁸Ephraim mixes himself with the nations;
Ephraim has become a cake not turned.
⁹Strangers devour his strength,
Yet he does not know it;
Gray hairs also are sprinkled on him,
Yet he does not know it.
¹⁰Though the pride of Israel testifies against him,
Yet they have not returned to the Lord their God,
Nor have they sought Him, for all this.
¹¹So Ephraim has become like a silly dove, without sense;
They call to Egypt, they go to Assyria.
¹²When they go, I will spread My net over them;
I will bring them down like the birds of the sky.
I will chastise them in accordance with the proclamation to their assembly.
¹³Woe to them, for they have strayed from Me!
Destruction is theirs, for they have rebelled against Me!
I would redeem them, but they speak lies against Me.
¹⁴And they do not cry to Me from their heart
When they wail on their beds;
For the sake of grain and new wine they assemble themselves,
They turn away from Me.
¹⁵Although I trained and strengthened their arms,
Yet they devise evil against Me.
¹⁶They turn, but not upward,
They are like a deceitful bow;
Their princes will fall by the sword
Because of the insolence of their tongue.
This will be their derision in the land of Egypt.

7:8 "Ephraim mixes himself with the nations" This refers to Israel's foreign alliances with both Assyria and Egypt (cf. vv. 11,16). The term "mixes" has a sacrificial connotation (BDB 117, KB 134, Hithpolel, e.g., Exod. 29:2, 40; Lev. 2:4; 7:10).

Foreign alliances involved invoking the names of their gods. Israel turned to foreign gods for help instead of YHWH (cf. vv. 13-15).

▣ "Ephraim has become a cake not turned" This is a baking metaphor (cf. vv. 4,6,7) to describe a cake that is burned on one side and raw on the other. This seems to apply to the uselessness of these covenant people of God. For a good discussion of ancient baking and ovens see Bible Background Commentary, OT, p. 756 or any Bible dictionary or encyclopedia. I recommend the Zondervan Pictorial Encyclopedia of the Bible (5 vols.).

7:9 This seems to refer to the heavy tribute demanded by Assyria. Again Israel's ignorance is emphasized ("know" BDB 393, KB 390, Qal PERFECT, twice, cf. 4:1).

NASB, NRSV"Gray hairs also are sprinkled on him"
NKJV"gray hairs are here and there on him"
TEV"Their days are numbered"
NJB"even his hair is turning grey"

This is a metaphor of declining strength and imminent death!

7:10 "the pride of Israel testifies against him" This implies that because of Israel's knowledge of YHWH through Scripture (i.e., Moses) and the prophets, they are more guilty for following after fertility gods and covenant acts of violence.

Israel had come to the place that she thought her military strength made her stable (cf. 5:5), but her idolatry had brought spiritual apostasy and weakness.

▣ "they had not returned to the Lord their God" YHWH's heart breaks that His own people do not come to Him (cf. v. 7d). See SPECIAL TOPIC: REPENTANCE IN THE OLD TESTAMENT in the OT at Amos 1:3.

The two VERBS (#1 "return" BDB 996, KB 1427, Qal PERFECT and "sought" BDB 134, KB 152, Qal PERFECT) imply a turning from (repentance) and a seeking after (faith, cf. Mark 1:15; Acts 3:16,19; 20:21).

7:11 This verse shows the folly of hoping in political alliances instead of YHWH (cf. v.16; 8:9-10, 13; 9:3, 6; 11:11; 12:1). The NIV Study Bible has an interesting note, "Menahem turned to Assyria (II Kgs. 15:19-20) and Pekah to Egypt. Hosea alternated in allegiance to both (II Kgs. 17:4)" (p. 1330).

7:12 "When they go, I will spread My net over them" This implies YHWH's control of foreign empires. He, not Assyria nor Egypt, controls Israel's destiny.

▣ "I will chastise them in accordance with the proclamation of their assembly" This could refer to

1. Jeroboam I's declaration which set up the gold calves

2. subsequent kings of Israel who disobeyed Him

3. the council of these kings who agreed to this (foolishness of Israel's leaders)

The LXX changes "assembly" to "rumor of their coming affliction."

7:13-15 "strayed from Me. . .rebelled against Me. . .speak lies against Me. . .do not cry to Me from their heart. . .turn away from Me. . .devise evil against Me" Notice the personal elements ("Me" used 6 times) of the rebellion against God by His people. The first three VERBS are Qal PERFECTS, which show a settled condition; the last two are IMPERFECTS, which show repeated, ongoing rebellion.

7:13 "redeem" This VERB (BDB 804, KB 911, Qal IMPERFECT) means "to buy back" or "to purchase." It has a wide use in the OT: (1) it is similar to the term go'el, but lacks the kinship emphasis; (2) it is used primarily as deliverance from bondage, both physical and spiritual; (3) examples: Exod. 13:13, 15; 20:30; 21:8; Ps. 34:22; 49:7, 8, 15; 130:7, 8; Isa. 1:27; and 29:22.

SPECIAL TOPIC: RANSOM/REDEEM

▣ "but they speak lies against Me" This may refer to (1) attributing to Ba'al the benefits of YHWH; (2) so mixing Ba'al worship with YHWH that no one could know and find YHWH; (3) falsehoods about God's character, (e.g., 6:1-3) characterization; or (4) promising prosperity and deliverance.

7:14 The first line of v. 14 parallels the pain of YHWH as in v. 7. Many of the words and phrases that follow can be understood against the background of Ba'al worship:

1. "wail," ritual mourning for the death of Ba'al

2. "beds," may refer to the sexual activity at the Ba'al shrines (cf. Isa. 57:7)

3. "new wine," seen as a gift from the fertility gods (Ba'al and Asherah/Astarte)

4. "assemble" (grr BDB 657), following the Septuagint (cf. REV, NEB, JB) may be "gash" (gdd BDB 151), which also refers to cultic acts (cf. I Kgs. 18:28; Jer. 16:6) of Ba'al worship

See David Allan Hubbard, Hosea (Tyndale OT Commentaries), p. 141.

▣ "assemble" The Hebrew VERB (BDB 157, KB 184, Kithpolel IMPERFECT) here is uncertain. Several translations see this as assembling for the purpose of evil (cf. ASV, NASB, RSV, and KJV, alternate meaning of BDB 151, "to gather in bands"). However, another possible translation based on an emendation is the term (BDB 151) "gash" or "attack." This is found in the Septuagint, the Jerusalem Bible, and the New English Bible. It is an expression that is used of Ba'al worship (cf. I Kgs. 18:28; Jer. 16:6; 41:5; 42:5; 48:37) and is forbidden by the law of Moses (cf. Deut. 14:1 and Lev. 19:28; 21:5).

NASB"They turn away from Me"
NKJV, NRSV"they rebel against Me"
TEV"what rebels they are"
NJB"they are rebelling against me"

7:15 "I trained and strengthened their arms" Here is the metaphor of God as (1) a loving parent (cf. 11:1-4) or (2) one who prepared Israel for battle by teaching them to trust in Him (i.e., Holy War).

▣ "They are like a deceitful bow" This seems to refer to the concept of "missing the mark," which is one of the Hebrew expressions for "sin." Here the war weapon is undependable.

Hosea 8

PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS

NKJV	NRSV	TEV	NJB
The Apostasy of Israel	Because of Constant Rebellion, the Judgment of the Lord is Upon Israel (4:1-14:9)	The Lord Condemns Israel for Idol Worship	An Omen
8:1-10	8:1-6	8:1-3	8:1-7
		8:4-10
	8:7-10		Israel Ruined by Relying on Foreign Powers
			8:8-10
			Against the Outward Show of Worship
8:11-14	8:11-14	8:11-13	8:11-14
		8:14

READING CYCLE THREE (see "Guide to Good Bible Reading")

FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT PARAGRAPH LEVEL

1. First paragraph

2. Second paragraph

3. Third paragraph

4. Etc.

WORD AND PHRASE STUDY

NASB (UPDATED) TEXT:8:1-7
¹Put the trumpet to your lips!
Like an eagle the enemy comes against the house of the Lord,
Because they have transgressed My covenant
And rebelled against My law.
²They cry out to Me,
"My God, we of Israel know You!"
³Israel has rejected the good;
The enemy will pursue him.
⁴They have set up kings, but not by Me;
They have appointed princes, but I did not know it.
With their silver and gold they have made idols for themselves,
That they might be cut off.
⁵He has rejected your calf, O Samaria, saying,
"My anger burns against them!"
How long will they be incapable of innocence?
⁶For from Israel is even this!
A craftsman made it, so it is not God;
Surely the calf of Samaria will be broken to pieces.
⁷For they sow the wind
And they reap the whirlwind.
The standing grain has no heads;
It yields no grain.
Should it yield, strangers would swallow it up.

8:1 "the trumpet" This refers to the "shophar" or "ram's horn" (BDB 1051), which was used for religious purposes and to communicate information to military troops. See note at 5:8. God is calling Assyria to punish Israel (cf. v. 3b; Deut. 28:49; Isa. 10:5).

▣ "an eagle" This refers to a vulture (BDB 676). The symbolism is clear, an unclean bird of prey, which has been sent by God, symbolizing the invading Assyrian army (Targums) with its corresponding death and destruction.

▣ "the house of the Lord" This refers to the people of God, here the northern tribes, Israel (cf. 9:3-4,15, NIV). Although the NET Bible translates it as "the temple of the Lord."

▣ "transgressed My covenant" This means "gone beyond the boundary" (BDB 716, KB 778, Qal PERFECT, cf. 6:7; Deut. 17:2; Josh. 7:11,15; Jdgs. 2:20; II Kgs. 18:12; Jer. 34:18).

Hosea uses the concept of covenant several times (cf. 2:18; 6:7; 8:1). His unique message from God transforms sin from violation of a law to violation of love (i.e., marriage covenant).

▣ "rebelled against My law" This means "reject rightful authority" (BDB 833, KB 981, Qal PERFECT). The two phrases ("transgressed" and "rebelled") in this verse are in a Hebrew parallel relationship (both Qal PERFECTS, as are "My covenant" and "My law").

The NIDOTTE, vol. 4, p. 712, offers an interesting list of Israel's sins against YHWH:

1. "go after my lovers," 2:5,13

2. "forgot Me," 2:13; 4:6; 8:14; 13:6

3. "is stubborn," 4:16; 9:15

4. "dealt treacherously against the Lord," 5:7; 6:7

5. "deal falsely," 7:1; 10:2

6. "lie," 7:3; 10:13; 11:12

7. "strayed from Me," 7:13

8. "have rebelled against Me," 7:13; 8:1

9. "speak lies against Me," 7:13

10. "do not cry to Me from their heart," 7:14

11. "turn away from Me," 7:14

8:2 "They cry out to Me,

‘My God, we of Israel know You'" They knew God as far as ritual and cultic liturgy (i.e., "cry out" BDB 277; KB 277, Qal IMPERFECT), but they did not know (BDB 393, KB 390, Qal PERFECT) Him in personal relationship and faith. What a tragedy to have the form of godliness but not to know God (cf. 7:14; Isa. 29:13; II Tim. 3:5).

8:3 "Israel has rejected the good" This VERB (BDB 276, KB 276, Qal PERFECT) is repeated in v. 5. Israel rejected God's covenant. He rejects their "calf" worship! This seems to refer to YHWH's covenant obedience (cf. Amos 5:14, 15; Micah 6:8), which denotes a healthy, loving, prosperous society.

8:4 "They have set up kings, but not by Me" Note the parallel between the first two lines. The next two lines are parallel to v. 5's first two lines and the last two of v. 6. All of these refer to the golden calves. Images meant to represent YHWH (cf. Exod. 32), but which had turned into fertility idols!

"They" refers to the leaders (priests and princes) of Israel. They had turned away from the Davidic kings (in Judah) and appointed their own leaders and made their own worship sites (the two "calves" set up by Jeroboam I at Bethel and Dan). The contemporary example is the series of kings after Jeroboam II, (see note on 7:3). YHWH was their true king and only He could designate His earthly representative.

8:5 "calf" Jeroboam I, the new leader of the northern tribe (in 922 b.c.) did not want his people to continue to worship in Jerusalem so he set up two golden calves as a symbol of YHWHism in Dan in the north and Bethel in the south in order to keep his people at home. This was thoroughly denounced (e.g., Exod. 32:4-5; I Kgs. 12:28-29; Hosea 13:2).

▣ "He has rejected. . .My anger burns against them" God's feelings about these alternate worship sites is clearly expressed:

1. "Reject" (BDB 276, KB 276, Qal PERFECT) is a strong term; the same root in the Hiphil means "stench"! The NIV translates it as "throw out."

2. "Anger burned" (BDB 354, KB 351, Qal PERFECT) is used to describe God's reaction to covenant disobedience (e.g., often in Moses, Deut. 6:15; 7:4; 11:17; 29:26; 31:17; rare in the prophets, Isa. 5:24-25).

NASB, NRSV"How long will they be incapable of innocence"
NKJV"How long will it be until they attain to innocence"
TEV"How long will it be before they give up their idolatry"
NJB"How long will it be before they recover their innocence"

This is a rhetorical question that demands a negative response. Israel has been permanently rendered incapable of innocence or purity!

8:6 This verse may be a sarcastic response to Israel's (of all people) idolatry. Those who were warned to have no image of God (cf. Exod. 20; Deut. 5) have a calf—two of them!

8:7 "For they sow the wind,

And they reap the whirlwind" The first two lines form a proverb that speaks of our responsibility to God both corporately and individually (i.e., the spiritual principle of sowing and reaping, cf. 10:12-13; 12:2; Job 4:8; II Cor. 9:6; Gal. 6:7).

▣ "strangers would swallow it up" This is a reference to the exile of Israel by Assyria (cf. Isa. 1:7). The crops (if there are any, cf. v. 7, lines c,d) that Israel had thanked Ba'al for would not be enjoyed by others (i.e., Assyrians).

NASB (UPDATED) TEXT:8:8-10
⁸Israel is swallowed up;
They are now among the nations
Like a vessel in which no one delights.
⁹For they have gone up to Assyria,
Like a wild donkey all alone;
Ephraim has hired lovers.
¹⁰Even though they hire allies among the nations,
Now I will gather them up;
And they will begin to diminish
Because of the burden of the king of princes.

8:8 "Israel is swallowed up" This VERB is used as a metaphor of suddenness of death (Sheol, cf. Prov. 1:12) and destruction. Here it is used for Israel being taken into exile (e.g., Ps. 124:3; Jer. 51:34; Lam. 2:16).

▣ "Like a vessel in which no one delights" The term "vessel" (BDB 479) has a wide semantic field:

1. something made by man from precious materials (i.e., the golden calves)

2. a precious container of some kind (e.g., Jer. 25:34d)

3. items taken into exile (i.e., "baggage," e.g., Jer. 46:19; Ezek. 13:3,4,7)

4. metaphor of a defeated nation (e.g., Jer. 48:38)

There may be an intentional ambiguity between #4 and #1! The descendants of Israel were to be "a special treasure among all the people," "a kingdom of priests" (cf. Exod. 19:5-6), but now they were just like the nations. God's purpose of revealing Himself to the world through them (cf. Exod. 19:5c; Amos 3:2) has been thwarted!

8:9 "they have gone up to Assyria" This VERB (BDB 748, KB 828, Qal PERFECT) is used in the sense of compass direction. Although Assyria is to the northeast, the only road to it was directly north. North became a metaphor for evil and invasion. This verse is about Israel seeking a political alliance with Assyria for protection.

▣ "Like a wild donkey all alone" One of the characteristics of wild donkeys (BDB 825) during mating season (allusion to the fertility cult) is their uncontrollableness (cf. Jer. 2:23-24). Israel was acting just this way toward idolatry.

▣ "Ephraim has hired lovers" The VERB (BDB 1071, KB 1759, Hiphil PERFECT) has the connotation of hired cultic lovers (cf. 2:12). This refers to the foreign alliances (e.g., v. 10; Ezek. 16:36-37). These political alliances always involved, to some extent, the deities of the nation. The irony is that her lovers are now enemies (cf. v. 3)!

In this context it is obvious that fertility worship is used as a way to denote spiritual adultery. It is difficult to know if this is (1) literal, (2) metaphorical, or (3) both. There is very little direct evidence of a sexual component to Canaanite Ba'al worship. Israel may have added this, which makes their guilt even more abominable!

8:10 "Even though they hire allies among the nations. . .the burden of the king of princes" This refers to the heavy tribute demanded by Assyria (whose king is called "the king of princes," which is parallel to the Babylonian title, "king of kings").

▣ "Now I will gather them up" The VERB (BDB 867, KB 1062, Piel IMPERFECT) is commonly used for God gathering His scattered people after a judgment, but here it means to gather them for judgment (i.e., exile).

NASB (UPDATED) TEXT:8:11-14
¹¹Since Ephraim has multiplied altars for sin,
They have become altars of sinning for him.
¹²Though I wrote for him ten thousand precepts of My law,
They are regarded as a strange thing.
¹³As for My sacrificial gifts,
They sacrifice the flesh and eat it,
But the Lord has taken no delight in them.
Now He will remember their iniquity,
And punish them for their sins;
They will return to Egypt.
¹⁴For Israel has forgotten his Maker and built palaces;
And Judah has multiplied fortified cities,
But I will send a fire on its cities that it may consume its palatial dwellings.

8:11 "Ephraim has multiplied altars for sin" This refers either to (1) the golden calf worship at both Dan and Bethel or (2) the local Ba'al shrines in each village on every high hill. The irony is that Israel's religiosity was not helpful, but disastrous! The phrase "altars for sin" is repeated twice for emphasis.

8:12 "Though I wrote for him ten thousand precepts of My law" God has clearly and repeatedly revealed Himself to them (i.e., "ten thousand precepts", e.g., 11:2 and II Kgs. 17:13-15 for Judah). Their problem was not lack of information, but lack of (1) truth; (2) covenant loyalty; and (3) personal faith (cf. 4:1)! They rebelled against God's light and truth.

NASB, NRSV"They are regarded as a strange thing"
NKJV"But they were considered a strange thing"
TEV"But they reject them as strange and foreign"
NJB"Ephraim regards it as alien to him"

The term "strange thing" (DBD 266, KB 267, Qal ACTIVE PARTICIPLE) is used in several senses:

1. non-family members (e.g., Deut. 25:5; Hosea 5:7)

2. not conforming to proper regulations

a. incense, Exod. 30:9

b. fire, Lev. 10:1

3. adulterers, e.g., Prov. 2:16; 5:3,20; 7:5; 22:14

4. foreigners (enemies, invaders), e.g., 7:9; 8:7; Isa. 1:7; 25:2,5; 29:5; 61:5; Jer. 51:51; Ezek. 28:7,10

God's law had become to them as a non-family foreigner!

8:13 "They sacrificed the flesh and ate it" Notice the use of NOUN (BDB 257) and VERB (BDB 256) for emphasis. This seems to refer to the selfish motive of appetite in the performing of religious ritual, especially the communal meal (cf. Lev. 7:15-18).

▣ "But the Lord has taken no delight in them" The term "delight" (BDB 953, KB 1280, Qal PERFECT) means "accept" (people, cf. Jer. 14:10; Ezek. 20:40 and sacrifices, cf. Jer. 14:12; Ezek. 20:41). This verse and concept are paralleled by 5:6. God is only pleased with cultic ritual when it is accompanied by heartfelt faith and obedience (cf. Amos 5:21- 28: Micah 6:6-8).

▣ "Now He will remember their iniquity" See note at 7:2.

▣ "They will return to Egypt" This seems be a metaphor for a reverse Exodus or a way of referring to slavery (cf. 7:16; 9:3). When you compare this to 11:5 it seems like a contradiction. However, I think this is using Egypt as a symbol of slavery. Israel will return to slavery, but this time it will be to the nation of Assyria (i.e., exile).

Israel will not "turn" (i.e., repent BDB 996, KB 1427) so she will "return" (i.e., exile, same VERB).

8:14 "Israel has forgotten" Israel has "forgotten" (BDB 1013, KB 1484, Qal IMPERFECT) God and His covenant (cf. 2:13; 4:6; 13:6), so God will "remember" (cf. v. 13d) her iniquities!

▣ "Maker" This is the DIRECT OBJECT of "forgotten" and it is a Qal ACTIVE PARTICIPLE of the VERB "to make" (BDB 793, KB 889). There is an irony between Israel making idols (i.e., golden calves) for themselves (cf. v. 6) and forgetting the One who made them (cf. Gen. 1:26; Isa. 17:7).

It is possible that "maker" refers to God's initiation to form a people (i.e., call of Abraham, the Exodus, the giving of the Law at Sinai), not Genesis.

▣ "built palaces. . .fortified cities" Israel was trusting in her wealth (cf. v. 14c). Judah was trusting in her military might. The Maker is not impressed by human makings. They will be destroyed! In II Kgs. 18:13 Sennacherib is said to have captured all of the fortified cities of Judah.

▣ "I will send fire" NIDOTTE, vol. 1, p. 533, "the punishment prophesied for Israel's enemies often included the burning of cities (Jer. 43:12-13; 49:27), expressed with particular effect in Amos 1:4,7,10,12,14; 2:2,5; Hosea 8:14, where the concept of holy war probably lies behind the formula, ‘I will send fire upon...'" If so, then instead of God fighting for and defending Israel, He is the very One who is her enemy! What a shocking reversal, so characteristic of the prophets' messages!

DISCUSSION QUESTIONS

This is a study guide commentary which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.

These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought provoking, not definitive.

1. Who does the "they" refer to in 8:4?

2. Why was "golden calf" worship such an abomination to YHWH?

3. Is 8:13 in contradiction to 11:5?

Hosea 9

PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS

NKJV	NRSV	TEV	NJB
Judgment of Israel's Sin	Because of Constant Rebellion, the Judgment of the Lord is Upon Israel (4:1-14:9)	Hosea Announces Punishment for Israel	The Sorrows of Exile
9:1-2	9:1-17	9:1-6	9:1-6
9:3-6			Persecution, the Prophet's Reward for Foretelling Punishment
9:7-9		9:7-9	9:7-9
		Israel's Sin and Its Consequences	Punishment for the Crime at Baal-Peor
9:10-16		9:10-12	9:10-14
		9:13-14
		The Lord's Judgment on Israel	Gilgal
		9:15-16	9:15-17
		The Prophet Speaks About Israel
9:17		9:17-10:8

READING CYCLE THREE (see "Guide to Good Bible Reading")

FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT PARAGRAPH LEVEL

1. First paragraph

2. Second paragraph

3. Third paragraph

4. Etc.

WORD AND PHRASE STUDY

NASB (UPDATED) TEXT:9:1-6
¹Do not rejoice, O Israel, with exultation like the nations!
For you have played the harlot, forsaking your God.
You have loved harlots' earnings on every threshing floor.
²Threshing floor and wine press will not feed them,
And the new wine will fail them.
³They will not remain in the Lord's land,
But Ephraim will return to Egypt,
And in Assyria they will eat unclean food.
⁴They will not pour out drink offerings of wine to the Lord,
Their sacrifices will not please Him.
Their bread will be like mourners' bread;
All who eat of it will be defiled, For their bread will be for themselves alone;
It will not enter the house of the Lord.
⁵What will you do on the day of the appointed festival
And on the day of the feast of the Lord?
⁶For behold, they will go because of destruction;
Egypt will gather them up, Memphis will bury them.
Weeds will take over their treasures of silver;
Thorns will be in their tents.

9:1 "Do not rejoice" This verse may reflect a harvest festival (cf. v. 5). These times were the occasion of Ba'al praise and worship (initiation magic). YHWH will turn their promiscuous festivals into funeral dirges!

This VERB (DBD 970, KB 1333, Qal JUSSIVE in meaning, but not form, cf. NIDOTTE, vol. 1, p. 856) means "rejoice" or "delight" (cf. 7:3). Israel was acting like just another of the "nations" (BDB 766).

This is the first of several cultic words:

1. rejoice, v. 1

2. exultation, v. 1

3. libations, v. 4

4. sacrifices, v. 4

5. day of the appointed festival, v. 5

But, the bottom line was v. 1b, "you have played the harlot, forsaking your God." Wailing was appropriate (cf. Isa. 22:12-14), not rejoicing!

We need to take a lesson on worship from the Jews. Their worship times were events of great joy in the goodness of God and His creation. In this context, however, God informed them that exaltation is inappropriate because of His impending judgment on their idolatry. In the OT (Deuteronomy especially) prosperity is a sign of God's blessing, but in this historical setting it was a deceptive, short-term situation. Israel was trapped in ritual and idolatry and YHWH will discipline her (like He will Judah for the same actions, e.g., Jer. 2; Ezek. 23).

▣ "like the nations!" This was the problem! They had turned the worship of YHWH into a form of the Canaanite Ba'al worship.

▣ "you have played the harlot" They were practicing the fertility worship of the Canaanite pantheon. They were committing physical adultery and spiritual adultery (e.g., 1:2; 4:10,13,14,15,18[twice]; 5:3; 9:1) in YHWH's name!

▣ "loved harlots' earning" Israel's love (BDB 12, KB 17, Qal PERFECT) is directed toward "a harlot's hire" (BDB 1071, cf. 2:5,12). The same VERB is used of foreign alliances in 8:10. It is very difficult to know if this is literal or figurative.

▣ "on every threshing floor" This (BDB 175) was the site of separating the grain from the husk. It was usually on the top of hills so that as the grain was thrown into the air the wind would blow away the lighter husk and the heavier grain would fall into a pile. Because fertility worship was a form of initiation magic, this was the very site the sexual activity occurred (e.g., 4:11-14). But notice YHWH's reaction in vv. 2,11,14,16!

9:2 YHWH, not Ba'al, was the source of fertility (cf. 2:16).

9:3 "They will not remain in the Lord's land" The Promised Land (e.g., Lev. 25:23; Jer. 2:7; 16:18; Ezek. 36:5; 38:16; Joel 1:6), and for that matter, all land, belongs to YHWH (e.g., Exod. 9:29; 19:5). YHWH prophesied the cleansing of His land of Amorites in Gen. 15:16. If His people do the same abominations He will remove them also (cf. Lev. 18:24-28). They did, He did!

▣ "But Ephraim will return to Egypt" When one compares 7:8,11,16; 8:13 and this passage with 11:5, there seems to be a contradiction. Egypt probably is symbolic of slavery (i.e., exile in Assyria). However, some scholars see it as a reference to political alliance. Hoshea, the last king of Israel, appealed to Egypt for help against Assyria.

▣ "Assyria" This is a specific reference to the exile that occurred to the Northern Ten Tribes in 722 b.c. with the fall of Samaria (cf. 8:9-10).

▣ "they will eat unclean food" Exile will bring a stop to many of their cultic rituals. The development of the synagogue will preserve their traditions, but many of the Levitical ordinances will be impossible to do without an active temple (cf. vv. 4-5). Ezekiel 4:13 implies that bread, eaten in a foreign land is unclean!

9:4 "They will not pour out drink offerings of wine to the Lord" It must be remembered that fermented wine was a part of the sacrificial system and, therefore, not considered to be corrupt (cf. Exod. 29:40; Num. 15:1-10; Ps. 104:14-15). The reason that the sacrifices of vv. 3-4 are unclean is because they are in a foreign land. See Special Topic: Biblical Attitudes Toward Alcohol (Fermentation) and Alcoholism (Addiction and Abuse) at Amos 6:6.

▣ "mourners' bread" This (BDB 536 CONSTRUCT 19) is a metaphor of corruption. It was defiled because it was associated with the dead. It was made out of barley, usually eaten by the poor. It was also unclean because it was made and eaten in Assyria.

9:5 "What will you do on the day of the appointed festival" This was a question to jar them into reality. Their worship was about to be totally disrupted and their population deported!

9:6 "Egypt will gather them up
Memphis will bury them" Memphis (BDB 592) is the capital of Lower Egypt and we learn from archaeological discovery that it was the site of an extremely large burial area (VERB BDB 868, KB 1064, Piel IMPERFECT). The meaning is (1) the survivors of the exiles will die in large numbers in exile and slavery (i.e., as in Egypt) or (2) those survivors who flee to Egypt will die there!

▣ "Weeds will take over their treasures of silver" There are two basic theories concerning "their treasures of silver": (1) it refers to idols and, therefore, the misuse of holy places; (2) it refers to their extravagant houses and, therefore, the destruction of their opulent society (cf. 8:14); or (3) because of v. 2 and Isa. 7:23, it may be a metaphor for their vineyards.

▣ "Thorns will be in their tents" This is metaphorical of their empty houses or it is another reference to their worship shrines (cf. 10:8).

NASB (UPDATED) TEXT:9:7-9
⁷The days of punishment have come,
The days of retribution have come;
Let Israel know this!
The prophet is a fool,
The inspired man is demented,
Because of the grossness of your iniquity,
And because your hostility is so great.
⁸Ephraim was a watchman with my God, a prophet;
Yet the snare of a bird catcher is in all his ways,
And there is only hostility in the house of his God.
⁹They have gone deep in depravity
As in the days of Gibeah;
He will remember their iniquity,
He will punish their sins.

9:7 "The days of punishment" This means "visitation" (BDB 824 CONSTRUCT 398). This is a neutral term, but because of the context (parallelism of line 2), it means visitation for the purpose of judgment and that judgment is now (i.e., "have come" repeated).

▣ "The days of retribution" The prophets often use the courtroom metaphor to communicate truth. This refers to a judicial decision (BDB 1024 CONSTRUCT 398). It can mean guilty or not guilty. Because of the context, it refers to God's imminent judgment.

▣ "Let Israel know this" This VERB (BDB 393, KB 390, Qal IMPERFECT) is used in a JUSSIVE (command) sense. Israel claimed to know in 8:2, but obviously they did not know Him or His prophet!

▣ "The prophet is a fool,

The inspired man is demented" These two lines of parallel poetry are difficult to translate. This seems to be the people's response to Hosea's message (same word used in Jer. 29:36). Apparently they were trying to associate him with the earlier ecstatic prophetic groups (cf. I Sam. 10:6ff) and thereby ridicule his message. God's word was strange to them because of the depth of their sin (cf. 8:12).

David A. Hubbard, Hosea (Tyndale OT Commentaries), p. 159, makes an interesting comment about "the inspired man," which is literally "the man of the spirit." He asserts that it is used in a negative sense because of Hosea's use of "spirit" in such negative ways (cf. 4:12,19; 5:4).

NASB"Because of the grossness of your iniquity"
NKJV"Because of the greatness of your iniquity"
NRSV"Because of your great iniquity"
TEV"your sin is so great"
NJB"great is your guilt"

The last two poetic lines of v. 7 are a summary of the cause of Israel's coming exile. They do not know God or His law!

The term "grossness" (BDB 913) means "multitude" or "abundance." It is used of God's laws in 8:12, but here of Israel's sins.

NASB"Because your hostility is so great"
NKJV". . .and great enmity"
NRSV". . .your hostility is great"
TEV"You people hate me so much because your sin is so great"
NJB"all the greater then the hostility"

The NOUN "hostility (BDB 966) expresses a settled enmity and grudge against God and His spokespersons. It is used only in Hosea 9:7 and 8.

9:8

NASB"Ephraim was a watchman with my God, a prophet"
NKJV, NJB"The watchman of Ephraim is with my God"
NRSV"The prophet is a sentinel for my God over Ephraim"
TEV"God has sent me as a prophet to warn his people Israel"

This Hebrew phrase is very ambiguous. There are three theories: (1) Ephraim was meant to be God's representative (cf. Exod. 19:5-6); (2) Ephraim was persecuting God's prophet; or (3) there is a possibility that it could refer to Ephraim following false prophets. Hosea expresses how he sees himself, a prophet, a watchman, a true and obedient covenant man.

▣ "the snare of a bird catcher is in all his ways" The next two lines of poetry seem to describe Israel's opposition to God's message by attacking the messenger. God's people who need and should welcome God's message are filled with hostility instead of eager receptiveness!

▣ "in the house of his God" This could refer to some YHWHistic shrine (i.e., Bethel or Dan), but it may refer to the whole land (cf. 8:1; 9:4,15).

9:9

NASB"They have gone deep in depravity"
NKJV"They are deeply corrupted themselves"
NRSV"they have deeply corrupted themselves"
TEV"they are hopelessly evil"
NJB"they have become deeply corrupt"

The two VERBS of this line of poetry:

1. make deep - BDB 770, KB 847, Hiphil PERFECT

2. spoil, ruin - BDB 1007, KB 1469, Piel PERFECT

function together as a hendiadys, where the second VERB is the main idea and the first serves as an ADVERB. This term, spoil, is used of the spiritual condition of those who worshiped at (1) the golden calf Aaron made in Exod. 32:7; Deut. 9:12; 32:5; (2) of the Israelites at the golden calves of Jeroboam I, Hosea 9:9; (3) of Judah in Isa. 1:4; Jer. 6:28; Ezek. 20:44; 23:11; Zeph. 3:7; (4) of human nature in general in Ps. 14:1; 53:1.

▣ "in the days of Gibeah" There is a list of historical allusions beginning in v. 9 and running through chapter 10. These are linked to specific cities and the idolatry that occurred in them. Gibeah is mentioned in 10:9. There are several possibilities: (1) this was Saul's home; (2) this was the site of Saul's first sin (cf. I Sam. 13:8-14); (3) this refers to the events of Judges 19-21; or (4) modern interpreters are uncertain of the exact historical reference.

▣ "He will remember" When God "remembers" it is a reference to judgment. Man calls on God to forget! God calls on man to remember the covenant (cf. 7:2; 8:13; 13:12).

NASB (UPDATED) TEXT:9:10-14
¹⁰I found Israel like grapes in the wilderness;
I saw your forefathers as the earliest fruit on the fig tree in its first season.
But they came to Baal-peor and devoted themselves to shame,
And they became as detestable as that which they loved.
¹¹As for Ephraim, their glory will fly away like a bird—
No birth, no pregnancy and no conception!
¹²Though they bring up their children,
Yet I will bereave them until not a man is left.
Yes, woe to them indeed when I depart from them!
¹³Ephraim, as I have seen,
Is planted in a pleasant meadow like Tyre;
But Ephraim will bring out his children for slaughter.
¹⁴Give them, O Lord—what will You give?
Give them a miscarrying womb and dry breasts.

9:10 "I found Israel like grapes in the wilderness. . .the earliest fruit of the fig tree" YHWH found fruitfulness and potential in Abraham's descendants. This is another example of the Jews idealizing the wilderness wandering period as a time of Israel's courtship and honeymoon with God (cf. 2:14-19; Deut. 32:10). This is an explanation of God's choice of Israel, beginning not with Abraham or the Patriarchs, but with the Exodus (Moses).

▣ "Baal-peor" This refers to Shittim on the Plains of Moab (BDB 128), where Israel apostatized with the Moabite women in fertility worship. This was Balaam's advice to the Moabite king on how to defeat Israel (cf. Num. 25:1-9). This is possibly referred to in 5:2 and the same terminology is in v. 9a. This place became a symbol of rebellion and idolatry (e.g., Deut. 4:3-4; Joshua 22:17; Ps. 106:28; and here.)

▣ "devoted themselves to shame" This VERB (BDB 634, KB 684, Niphal IMPERFECT) means "to vow" or "to make a promise." As Israel committed herself to God at Sinai (cf. Exod. 19-20), it was not too long until she committed herself to Ba'al at Shittim.

The term "shame" is a common term to denote idolatry (BDB 103). It was used by the prophets as another name for Ba'al. Israel broke her devotion to YHWH (cf. Exod. 19-20) and went after Ba'al! The honeymoon was over!

It is parallel to "detestable" (BDB 1055), which also refers to idolatry (cf. Deut. 29:17; II Kgs. 23:13,24; Isa. 66:3; Jer. 4:1; 7:30; 32:34; Ezek. 5:11; 7:20; 11:18,21; 20:7,8,30; 32:23).

9:11 "Ephraim" This name means "fruitful." It was a name used for the Northern Ten Tribes because it was the largest tribe in Israel. The "fruitful" will become the unfruitful! The blessing of God will be revoked because of covenant disobedience (cf. Deut. 27-29).

▣ "their glory will fly away like a bird" Their glory refers to their covenant relationship with YHWH (cf. Exod. 19:5-6; Amos 3:2).

Hosea uses birds in several different senses.

1. Israel like a silly dove (political alliances) - 7:11

2. Israel like a trembling dove (shocked returnees) - 11:11

3. vulture/eagle of judgment - 8:1

4. netted birds (judgment) - 5:1; 7:12

5. escaped bird - 9:11

▣ "No birth, no pregnancy, and no conception" Ironically, they thought fertility came from Ba'al but, in reality, it came from YHWH and in judgment all fertility will cease (cf. vv. 14. 16).

9:12 "woe to them indeed when I depart from them" God will leave them as He did Judah in Ezekiel 10:18ff. What a horrible, ultimate judgment (cf. 4:17; and Rom. 1:23,26,28). This is an example of a funeral lament (woe),which is another characteristic metaphor and poetic beat used by the prophets.

9:13 "Is planted in a pleasant meadow like Tyre" There are several theories (See Hubbard, Hosea, p. 166) about this passage: (1) it is a reference to Tyre's fertility (cf. Ezek. 27:28); (2) Tyre is referred to as the source of Ba'al worship (cf. I Kgs. 18:31); or (3) that Ephraim spread out geographically as far as Tyre.

▣ "But Ephraim will bring out his children for slaughter" This seems to refer to (1) child sacrifice to Molech (cf. Lev. 18:21; 20:2-5; II Kgs. 23:10; Jer. 32:35) or (2) false faith in Ba'al will result in YHWH's judgment on human fertility (cf. vv. 11,12,14,16)

9:14 The VERB "give" (BDB 678, KB 733) is used sarcastically three times in this verse.

1. Qal IMPERATIVE - give them!

2. Qal IMPERFECT - what will You give?

3. Qal IMPERATIVE - give them. . .!

This seems to be the prophet Hosea praying to YHWH to give Israel what she deserves (i.e., no fertility, the punishment fits the sin, fertility idolatry).

The NIDOTTE, vol. 4, p. 47, has an interesting suggestion about this line. The author, Robert B. Chisholm, speculates that the ancient blessing of Jacob to Joseph, which used the term "breast and womb" to denote fertility, is here intentionally used to seek non-fertility as a punishment for Israel's seeking after the fertility idols!

NASB (UPDATED) TEXT:9:15-17
¹⁵All their evil is at Gilgal; Indeed,
I came to hate them there!
Because of the wickedness of their deeds I will drive them out of My house!
I will love them no more;
All their princes are rebels.
¹⁶Ephraim is stricken, their root is dried up,
They will bear no fruit.
Even though they bear children,
I will slay the precious ones of their womb.
¹⁷My God will cast them away
Because they have not listened to Him;
And they will be wanderers among the nations.

9:15 "All their evil is at Gilgal" Gilgal means "a circle of stones." This was (1) the site of Joshua's memorial of the stones taken from the Jordan River; (2) it is also the place of Saul's anointing (cf. I Sam. 11:14-15). Hosea seems to condemn the monarchy (cf. 7:3-7; 8:4, 10, 13; 13:9-11); (3) this was the place of Saul's sin (cf. I Sam. 13:1-14); and (4) it may have been a site in the north where fertility worship was practiced.

▣ "I came to hate them there" This is strong language ("hate" BDB 971, KB 1338, Qal PERFECT) describing YHWH's reaction to sin (e.g., Deut. 12:31; Isa. 63:3-6; Jer. 12:8; Amos 5:21; 6:8).

▣ "I will drive them out of My house. . .I will love them no more" Oh my, what a judgment! The covenant is broken. God has divorced Israel for her unfaithfulness. She is sent from God's house (i.e., the Promised Land).

This last phrase, "I will love them no more" is a combination of:

1. "do again" or "do more" (BDB 414, KB 418, Hiphil JUSSIVE/span> in form)

2. "love" (BDB 12, KB 17, Qal INFINITIVE CONSTRUCT)

YHWH is finished with Israel!

▣ "All their princes are rebels" Their leaders were meant to be God's representatives, but they were rebellious.

9:17 "My God will cast them away" Notice Hosea calling YHWH, "My God," with the implication that He is no longer Israel's covenant God (cf. Deut. 31:16-18).

The VERB (BDB 549, KB 540, Qal IMPERFECT) can mean "reject," "despise," or "destroy." It is used in Hosea in 4:6 (twice) and here. They "reject" His Law (cf. 8:12; Isa. 5:24; 30:9,12; Jer. 6:19; 8:9; Ezek. 5:6; 20:16; Amos 2:4); He rejects them (cf. Jer. 33:24).

▣ "Because they have not listened to Him" It is not Assyria's and Babylonia's strength, but Israel's sin that caused the exile. The Mesopotamian gods are not stronger than YHWH. YHWH uses them to judge His people (e.g., Isa. 10:5; 44:28-45:7).

▣ "they will be wanderers among the nations" This is the fulfillment of the covenant curses of Deuteronomy 27-29 (cf. Deut. 28:58-68)!

Hosea 10

PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS

NKJV	NRSV	TEV	NJB
Israel's Sin and Captivity	Because of Constant Rebellion the Judgment of the Lord is Upon Israel (4:1-14:9)	The Prophet Speaks About Israel (9:17-10:2)	The Destruction of Israel's Cultic Objects
10:1-2	10:1-2		10:1-10
10:3-8	10:3-10	10:3-4
		10:5-8
		The Lord Pronounces Judgment on Israel
10:9-11		10:9-10	Israel Has Disappointed Yahweh's Hope
	10:11-12	10:11-13a	10:11-15

10:12-15
	10:13-15	10:13b-15

READING CYCLE THREE (see "Guide to Good Bible Reading")

FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT PARAGRAPH LEVEL

1. First paragraph

2. Second paragraph

3. Third paragraph

4. Etc.

WORD AND PHRASE STUDY

NASB (UPDATED) TEXT:10:1-2
¹Israel is a luxuriant vine;
He produces fruit for himself.
The more his fruit,
The more altars he made;
The richer his land,
The better he made the sacred pillars.
²Their heart is faithless;
Now they must bear their guilt.
The Lord will break down their altars
And destroy their sacred pillars.

10:1

NASB, NRSV,
NJB"Israel is a luxuriant vine"
NKJV"Israel empties his vine"
TEV"The people of Israel were like a grapevine that was full of grapes"

"Luxuriant" (BDB 132 I, Qal ACTIVE PARTICIPLE) is found only here. The Septuagint has "a vine with beautiful branches." This seems to be an allusion to 9:10 (cf. Ps. 80:8-13). God made Israel fruitful (this is one possible meaning of bqq). However, the more YHWH blessed them, the more they went after the Ba'als (cf. 11:1). What irony! The vine was often a symbol for Israel (e.g., Deut. 32:32; Ps. 80:8-19; Isa. 5:1-7; Jer. 2:21; Ezek. 15:1-8).

It is possible to take the VERB as "empty" (BDB 132 I) and thereby Israel as a vine that does not produce God's desired fruit (cf. 9:10-17).

▣ "He produces fruit for himself" The rest of this verse is an allusion to 8:11 (cf. BDB 915) or 12:11 (cf. Jer. 2:28; 11:13).

NASB"The better he made the sacred pillars"
NKJV"They have embellished his sacred pillars"
NRSV"He improved his pillars"
TEV"The more beautiful they made the sacred pillars they worship"
NJB"The richer he made the sacred pillars"
NET Bible"They adorned the fertility pillars"

Prosperity did not turn their hearts back to God (as it was intended, cf. Deut. 27-29), but magnified their worship and thanksgiving to Ba'al. They improved his worship sites and neglected YHWH's temple!

10:2 "heart" In Hebrew thought the heart, not the emotions, is the center of the will and the intellect.

SPECIAL TOPIC: THE HEART

NASB"faithless"
NKJV, NJB"divided"
NRSV"false"
TEV"deceitful"

The Hebrew term (BDB 325 II, KB 322, Qal PERFECT) is "smooth." It is a metaphor of insecure footing, therefore, interpreted as treacherous or unreliable (cf. New Berkeley version "Their heart was slippery"). This is the only place in the OT where this VERB is used of a "heart." Usually it refers to a tongue. This faithlessness can refer to (1) Ba'al vs. YHWH or (2) trust in the God of Israel vs. political alliances with Egypt and/or Assyria. The opposite metaphor of sure footedness is the source of the OT term for faith (cf. BDB 52-54).

It is possible to take the VERB as "divided" (BDB 324) meaning their devotion (i.e., heart) was split between YHWH and Ba'al. However, this term is used mostly in Chronicles and not the prophets.

▣ "they must bear their guilt" See 4:15; 5:15; 13:1,16; Micah 5:10-15).

▣ "their altars. . .their sacred pillars" These objects of worship are often associated with the idolatrous fertility practices of Ba'al (uplifted stone pillar, i.e., phallic symbol, cf. 3:4; I Kgs. 14:23-24) and Asherah (raised, cut stone altar with a place for a carved stake or live tree).

NASB (UPDATED) TEXT:10:3-10
³Surely now they will say, "We have no king,
For we do not revere the Lord.
As for the king, what can he do for us?"
⁴They speak mere words,
With worthless oaths they make covenants;
And judgment sprouts like poisonous weeds in the furrows of the field.
⁵The inhabitants of Samaria will fear
For the calf of Beth-aven.
Indeed, its people will mourn for it,
And its idolatrous priests will cry out over it,
Over its glory, since it has departed from it.
⁶The thing itself will be carried to Assyria
As tribute to King Jareb;
Ephraim will be seized with shame
And Israel will be ashamed of its own counsel.
⁷Samaria will be cut off with her king
Like a stick on the surface of the water.
⁸Also the high places of Aven, the sin of Israel, will be destroyed;
Thorn and thistle will grow on their altars;
Then they will say to the mountains,
"Cover us!" And to the hills, "Fall on us!"
⁹From the days of Gibeah you have sinned, O Israel;
There they stand!
Will not the battle against the sons of iniquity overtake them in Gibeah?
¹⁰When it is My desire, I will chastise them;
And the peoples will be gathered against them
When they are bound for their double guilt.

10:3 "We have no king" This may reflect I Sam. 8:4-9. Hosea often speaks against the northern monarchy (cf. 7:3-7; 8:4, 10, 13; 13:9-11). The original dynasty (Jeroboam I) did not last. There were numerous changes in leadership (i.e., king).

10:4 "They speak mere words, With worthless oaths they make covenants" This is a COGNATE ACCUSATIVE, emphasizing that they speak (BDB 150, KB 210, Piel PERFECT) human words with no meaning (cf. Isa. 58:13). This contrasted their oaths/covenant to YHWH (cf. Exod. 19-20) with their oaths/covenants to foreign powers. Israel's oaths cannot be trusted. They are based solely on self interest.

The second line of poetry has two INFINITIVE ABSOLUTES. This construction draws attention to this second line and not the VERB of line one.

▣ "judgment sprouts like poisonous weeds" This may refer to the injustice of the judges (cf. Amos 2:6; 5:12; 6:12).

10:5 "Samaria" Samaria, the mountain ridge fortress, was built by Omri (cf. I Kgs. 16:24) and became Israel's capital. After 922 b.c., when the kingdom split, the Northern Ten Tribes under Jeroboam I were known as Israel, Ephraim, or Samaria, and the Southern two tribes, under Rehoboam, Solomon's son, were known as Judah.

NASB"will fear"
NKJV"fear"
NRSV, NJB"tremble"
TEV"will be afraid"
NET Bible"will lament"

The Hebrew VERB (BDB 158, KB 185, Qal IMPERFECT) means "to dread." This VERB can mean "reverential respect" (i.e., worship) or "fear" (i.e., it being taken away, cf. vv. 5-6). Many scholars suppose an emendation based on the parallelism "to lament" (BDB 626).

▣ "the calf of Beth-aven" This refers to the golden calf that Jeroboam I set up at Bethel (cf. 4:15; 5:8; I Kgs. 16:28-29). The golden calves (Bethel and Dan) were not meant to be idols, but representatives of YHWH (cf. Exod. 32:4-5). The term Beth-aven (BDB 110), which is translated "house of vanity," is a word play on Bethel ("house of God"). This is an example of Jews corrupting a name (god or place) because of its association with idolatry.

NASB, NRSV"idolatrous priests"
NKJV"its priests"
TEV"the priests who serve the idol"
NJB"its idol-priests"

This refers to the priests at the royal sites of Bethel and Dan being addressed as Ba'al's priests (cf. II Kgs. 23:5; Zeph. 1:4).

These Hebrew consonants kmr have several meanings.

1. to be warm (or blackened) BDB I

2. to be black (from Syriac) BDB II

3. to lay prostrate, BDB III

4. a snare or net

These consonants are the regular term for "priests" in Canaan and Akkadian. These priests of the north were seen by Hosea as foreign priests!

NASB"cry out over it"
NKJV"shriek for it"
NRSV"wail over it"
NRSV
(footnote)"exult" (Hebrew)
TEV"will weep over it"
NJB"they exult in its glory"

The MT has "will rejoice" (BDB 162, KB 189, Qal IMPERFECT), but it may be used in sarcasm.

▣ "its glory" This term (BDB 458 II) is usually used of YHWH (cf. I Sam. 4:21-22), but here it is used in a sarcastic sense of a calf-idol that originally was meant to represent YHWH, but had long since come to represent Ba'al.

10:6 "King Jareb" This seems to be a reference to Tiglath-pileser III. It is literally a metaphor meaning "the Great King," literally "a king that contends" (BDB 937, cf. 5:13).

▣ "Israel will be ashamed of its own counsel" The VERB (BDB 202, KB 116, Qal IMPERFECT) is used also in 2:5 and 4:19. Idolatry made them "ashamed."

Their faulty counsel (BDB 420) was mentioned earlier in 7:12 (cf. Jer. 7:24). There have been several other suggested options for "counsel."

1. its disobedience

2. its wooden idol (cf. 10:5)

The NASB, NKJV, NRSV, TEV, and NJB have "wooden idol."

10:7 "Samaria will be cut off with her king" The VERB (BDB 198, KB 225, Niphal PERFECT) means to remove, to destroy (cf. v. 8). YHWH allowed a northern king because of the arrogance of Rehoboam, but he did evil in His sight by setting up the golden calves. Now He will remove him in His wrath (cf. 13:11).

NASB"Like a stick on the surface of the water"
NKJV"Like a twig on the water"
NRSV, TEV"Like a chip on the face of the waters"
NJB"Like a straw drifting on the water"

The Hebrew here is very difficult. It can refer to a piece (twig or splinter) of wood (BDB 893 II, cf. Joel 1:7) or "foam" (Vulgate).

10:8 "the high places of Aven" This means "vanity" or "nothingness" (BDB 19). This term is often applied by the Jews as a word play to corrupt place names and the names of people who were involved in idolatry.

The "high places" can refer to (1) the top of hills (i.e., threshing floors) or (2) the raised, cut stone altars of local Ba'al shrines (cf. 4:13).

▣ "Thorn and thistle will grow on their altars" This may be a reference to a curse (cf. Gen. 3:18) or a sign of non-use (cf. 9:6).

▣ "say to the mountains,

‘Cover us!' And to the hills ‘Fall on us'" The first VERB (BDB 491, KB 487) is a Piel IMPERATIVE. The second VERB (BDB 656, KB 709) is a Qal IMPERATIVE. This is used in Luke 23:30 and Rev. 6:16 as an expression of the horror at God's judgment. Here there may be a theologicl connection between "mountains" and "hills" and Ba'al worship.

10:9 "From the days of Gibeah you have sinned" This could be another anti-monarchial statement because this was Saul's hometown and the site of his first sin against God (cf. I Sam. 13:8-14). It could also be a reference to the sins recorded in Judges 19-21.

▣ "When it is My desire" This phrase (BDB 16) has no VERB. It seems to be a way to express God's will (i.e., judgment).

Hosea, the second writing prophet, depicts God in very emotional (anthropomorphic) metaphors.

1. wild beast, 5:14; 13:7,8

2. hate, 9:15

3. strong desire to judge, 10:10

4. anger, 11:9; 13:11

Human language describing God is always metaphorical and analogical. Humans are sinful, temporal, and restricted to this planet. Our vocabulary and mental ability cannot fathom an eternal, holy, personal being!

▣ "I will chastise them" The VERB (BDB 415, KB 418, Qal IMPERFECT) generally means "educate" or "inform" (morally) by discipline. Here it refers to discipline (i.e., judgment) because of covenant violations.

▣ "the peoples will be gathered" God will gather (BDB 62, KB 74, Pual PERFECT) the nations (BDB 766) to judge His people.

▣ "double guilt" Literally this is "two of their iniquities." The phrase "double guilt" comes from the Septuagint, Peshitta, and Vulgate. It could refer to (1) a play on the name Ephraim ("double fruitful"); (2) the two sins of following Ba'al and forsaking YHWH (cf. Jer. 2:13); or (3) the golden calves set up at Bethel and Dan.

NASB (UPDATED) TEXT:10:11-15
¹¹Ephraim is a trained heifer that loves to thresh,
But I will come over her fair neck with a yoke;
I will harness Ephraim,
Judah will plow, Jacob will harrow for himself.
¹²Sow with a view to righteousness,
Reap in accordance with kindness;
Break up your fallow ground,
For it is time to seek the Lord
Until He comes to rain righteousness on you.
¹³You have plowed wickedness, you have reaped injustice,
You have eaten the fruit of lies.
Because you have trusted in your way, in your numerous warriors,
¹⁴Therefore a tumult will arise among your people,
And all your fortresses will be destroyed,
As Shalman destroyed Beth-arbel on the day of battle,
When mothers were dashed in pieces with their children.
¹⁵Thus it will be done to you at Bethel because of your great wickedness.
At dawn the king of Israel will be completely cut off.

10:11 "Ephraim is a trained heifer that loves to thresh" This poetic line refers to the easier task of threshing out the grain. The following lines prophesy that she will be made to do the difficult work of plowing (i.e., yoke on her neck).

▣ "Judah will plow" This refers to a future series of Babylonian exiles (i.e., 605, 597, 586, 582 b.c.).

▣ "Jacob will harrow for himself" The VERB (BDB 961, KB 1306, Piel IMPERFECT) is parallel to "plow." It is also used in Job 39:10 and Isa. 28:24. Jacob may refer to:

1. another name for Israel

2. a way to refer to all the tribes (i.e., Israel and Judah).

10:12 "Sow with a view to righteousness,

Reap in accordance with kindness" What a surprising verse in this judgment context. There are three Qal IMPERATIVES (sow, reap, till [break]). This VERB seems to be an appeal by the prophet (or God Himself) for the people to return to God (cf. Prov. 11:18). These first three poetic lines state a universal truth, "whatsoever we sow, that shall we reap" (cf. 8:7; 12:2; Job 4:8; Ps. 126:6; Prov. 11:18; 22:8; Jer. 4:3; II Cor. 9:6 Gal. 6:7).

The term "kindness" (BDB 338) is the Hebrew term hesed, which means "covenant loyalty," both toward God and one's covenant partners (cf. 4:1; 6:4-6; 12:7; Micah 6:8). See Special Topic: Hesed at 2:19.

▣ "Break up your fallow ground" This is a metaphor of repentance (cf. Jer. 4:3).

▣ "For it is time to seek the Lord" The VERB (BDB 205, KB 233) is a Qal INFINITIVE CONSTRUCT. It has a covenant connotation (e.g., Deut. 4:29). YHWH can be found if people truly seek Him (e.g., Jer. 29:13). Seeking YHWH is sinful Israel's only hope of avoiding destruction (cf. 10:12; Isa. 55:6-7; Amos 5:4,6). The proper time to seek the Lord is now!

▣ "Until He comes to rain righteousness on you" This is a surprising agricultural metaphor (i.e., annual and regular rainfall) for spiritual reality (i.e., righteousness). This is a recurrent theme in the prophets (e.g., 2:19-20; 6:3; 14:5; Ps. 72:6-7; Isa. 44:3-4; 45:8; Joel 2:23; 3:18).

10:13 "You have plowed wickedness, you have reaped injustice" God's desire for a "righteous" and "loyal" people (v. 12), using an agricultural metaphor ("break up fallow ground"), has unfortunately resulted in exactly the opposite fruit—wickedness and injustice.

They have "trusted" (BDB 105, KB 120, Qal PERFECT) in their own power instead of YHWH's. the result (vv. 14-15) is violent destruction!

▣ "Because you have trusted in your way, in your numerous warriors" The historical setting was a time of great prosperity and military victory (see Introduction). Israel (like Judah, 8:14) was trusting in her military power (cf. Jer. 9:23-24).

The phrase "your way" (BDB 202) is translated "chariots" (cf. 14:3) in the Septuagint, which makes for good parallelism, but requires an emendation. It may be possible to read the consonants from a Ugaritic root as "power."

10:14 "As Shalman destroyed Beth-arbel" This is possibly a reference to Shalmaneser III who reigned from 858-824 b.c. He is referred to in the Bible in II Kgs. 17:3 and 18:9. It could also refer to Salamanu, King of Moab, who was a contemporary with Tiglath-pileser III. Beth-arbel is an unknown site and the exact historical reference is uncertain.

▣ "mothers were dashed in pieces with their children" This was a gruesome aspect of Assyrian exile. The army killed all of the very old and very young who could not travel into exile. This, of course, included pregnant women. This was done to shock and traumatize the population (cf. 13:16).

DISCUSSION QUESTIONS FOR CHAPTERS 9 AND 10

This is a study guide commentary which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.

These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought provoking, not definitive.

1. List the references to fertility worship in Hosea 9 and 10.

2. List the cities that are referred to in 9:9-10:15.

3. Will Israel be exiled to Egypt or Assyria? Explain 11:5 compared to 7:10; 8:13; 9:3.

4. Explain the Hebrew's use of "shame."

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