Oséias 13
Bob Utley · You Can Understand the Bible
Oséias 13:1-3
13:1 "When Ephraim spoke there was trembling" There are two possible understandings of this verse. This is an unusual use of the term "Ephraim" because it seems not to be a reference to the entire Northern Ten Tribes, but to the arrogance ("He exalted himself," BDB 669, KB 724, Qal PERFECT) of that individual tribe only (e.g. Jdg. 8:1; 12:1). The fear of this tribe can be seen in that when it spoke, the other tribes "trembled" (BDB 958). Remember that Ephraim and Manasseh are half-tribes because they are the children of Joseph (cf. Gen. 48), but they represent the largest tribe, both geographically and numerically. The second possibility is that Ephraim stands for the leaders and king of the capital, Samaria. It was the first king (i.e. Jeroboam I) who set up the golden calves as a rival to the Jerusalem temple (cf. 1 Kgs. 16:31). It was Ahab and Jezebel who brought Ba'al worship to Israel (cf. 1 Kgs. 16:31). The third option NASB, NKJV, NRSV, NJB, Peshitta ‒ "trembling" REB ‒ "a prince and leader" JPSOA ‒ "spoke piety" LXX ‒ "received statutes" This NOUN (BDB 958) appears only here in the OT, but it does appear in the DSS as "tremble." I think what verse 1 means is that when Ephraim spoke with awe (i.e. trembling) of YHWH, they were honored (i.e. lifted up), but when they sinned by being involved in Ba'al worship, they were judged. ▣ NASB, NKJV "he exalted himself" NRSV, REB, JPSOA, NET "he was exalted" "he was a power" "he adopted ordinances for himself" "he became great" The MT has the VERB "lifted" (BDB 669, KB 724, Qal PERFECT). The question is did he exalt himself (MT) was he exalted by others (JPSOA) The diference involves only what vowels are added to the older Hebrew text by the Masoretic scholars. SPECIAL TOPIC: MASORETIC TEXT ▣ "Baal" This refers to the male fertility god of the Canaanite pantheon (cf. Hosea 2:8; 9:10). For an excellent reference see William Foxwell Albright's book, Archaeology and the Religion of Israel, page 72ff. SPECIAL TOPIC: FERTILITY WORSHIP IN THE ANE ▣ "he did wrong and died" This refers to the powers and preeminence of the tribe ceasing ("died" BDB 559, KB 562, Qal IMPERFECT with waw, used as imagery for YHWH's judgment, e.g. of Moab in Amos 2:2; of Israel in Ezek. 18:31). 13:2 "molten images. . .idols" This may refer to the golden calves of Bethel and Dan (cf. line 5). However, these descriptions do not exactly fit them. They were made of wood and overlaid with gold. Therefore, this may refer to images at local Ba'al shrines (cf. Hosea 2:8; Isa. 40:19-20; 44:12-17; 46:6-7; Jer. 10:3-5). ▣ "Let the men who sacrifice kiss the calves" We learn from 1 Kgs. 19:18 that kissing the idol's feet (Roland deVaux, Ancient Israel, p. 334, thinks they blew kisses at the idol) was part of Ba'al worship (the VERB could be an IMPERFECT or a JUSSIVE, NASB). This is one example of how the supposed worship of YHWH, by means of the golden calves, was corrupted into Ba'al worship. They worshiped what they made but it could not see, hear, or act! For historical examples of kissing idols' feet, see IVP Bible Background Commentary (OT), p. 759. 13:3 There are four elements mentioned which describe Israel in her transitoriness and rebellion (cf. Isa. 44:22; Hos. 6:4), which will be quickly judged and removed: morning cloud, dew, chaff, and smoke. ▣ "chimney" Literally this is "window" (BDB 70). Chimneys were non-existent in the ancient world. The buildings had small windows close to the ceiling for the purpose of letting the smoke out. Many homes placed the fire in the center of the room and allowed the smoke to exit at whatever window was possible.
Oséias 13:4-8
13:4 "Yet I have been the Lord your God Since the land of Egypt" This is how YHWH introduced His Ten Commandments (cf. Exod. 20:2; Deut. 5:6). This, again, is a reference to the Exodus as the courtship and honeymoon time between YHWH and Israel (cf. Hosea 13:5; 2:14; 9:10; 12:9). ▣ "you were not to know any god except Me" This phrase is in the Ten Commandments (cf. Exod. 20:3; Deut. 5:7). The VERB (BDB 393, KB 390, Qal IMPERFECT) implies intimate, personal relationship (BDB 446, KB 448, Hiphil PARTICIPLE, e.g. Isa. 43:3,11,14; 45:15,21-22; 63:8). SPECIAL TOPIC: KNOW ▣ "For there is no savior besides Me" YHWH was the only One and the only Redeemer (BDB 446, KB 448, Hiphil PARTICIPLE, e.g. Isa. 43:3,11,14; 45:15,21-22; 63:8; also note Deut. 32:39). SPECIAL TOPIC: MONOTHEISM SPECIAL TOPIC: SALVATION (OT) 13:5 "I cared for you in the wilderness" The VERB (BDB 393, KB 390, Qal PERFECT) is literally "to know" (i.e. meaning chosen and given special knowledge of YHWH). God's special care of Israel showed His love (cf. Deut. 32:10-14). The ancient Greek and Syriac translations have "fed" (BDB 944) instead of "cared." "I cared (lit. knew) for you" ‒ ידעתיך, MT "I fed you" ‒ רעיתיך, LXX, Peshitta SPECIAL TOPIC: KNOW SPECIAL TOPIC: SHADOW AS A METAPHOR FOR CARING ▣ NASB, NRSV "In the land of drought" "in the land of great drought" "desert land" "in a land of dreadful drought" "in a land of burning heat" "in a thirsty land" "in an uninhabitable land" This CONSTRUCT, which is found only here in the OT, means "intense heat and dryness." It is a way of alluding to YHWH's supernatural provision of water during the wilderness wandering period (e.g. Exod. 15:22-26; 17:1-7; Num. 20:2-13; 21:16; Deut. 32:10-14). 13:6 What a tragedy! God's blessings ("satisfied" [twice] BDB 959, KB 1302, the first Qal IMPERFECT and the second Qal PERFECT with waw) turned into self-centered pride and spiritual fatness (cf. Deut. 6:10-12; 8:11-20; 32:13-15). ▣ "Therefore they forgot Me" Here is the tragedy. They took the physical, but missed the truly valuable—a personal relationship with the only Creator, Redeemer God (cf. Hosea 2:13; 4:6; ;8:14; Deut. 8:14; 31:16,20; 32:15,18; Jdg. 10:6). 13:7-8 These are references to wild animals as imagery for YHWH's judgment: lion, leopard, bear, and lioness (e.g. Jer. 2:15; 4:7; 5:5; Ps. 7:2; 50:22). This animal attack contrasts the shepherding imagery of Hosea 13:6. In Hosea, YHWH being described as a lion or lioness can be both positive ‒ YHWH as protector, Hosea 11:10-11 negative ‒ YHWH as judge, Hosea 5:14; 13:7-8 (also note Amos 1:2; 3:4,8; 5:19) SPECIAL TOPIC: LIONS IN THE OT SPECIAL TOPIC: ANTHROPOMORPHIC LANGUAGE TO DESCRIBE GOD 13:7 It is interesting that the ancient translations (LXX, Peshitta, Vulgate) add, "on the way of Assyria," implying this refers to the Assyrian exile. Assyria is specifically mentioned in Hosea 7:11; 8:9; 9:3; 10:6; 11:11.
Oséias 13:9-11
13:9 "That you are against Me, against your help" The Hebrew text is ambiguous. The UBS Text Project, pp. 266-267, gives three possibilities. "that which has caused your destruction, O Israel, is that you are against me (who is your help)" "that which has cause your destruction, O Israel, is that in me alone is your help (while you looked for it elsewhere)" [JPSOA] "that which has caused your destruction, O Israel, is that in me, you look for your help (that is, trusting blindly in my longsuffering and patience)" What an irony! Israel had forsaken her only help (i.e. YHWH, cf., Jer. 2:17,19). The LXX and Peshitta translations have, "For who will help you?" 13:10-11 This seems to be another reference that relates to Hosea's negative attitude toward the monarchy (cf. Hosea 7:3-7; 8:4,10,13; 10:3), but it may also reflect Deuteronomy 28 (esp. Hosea 13:36,52). The line 11a, "I gave you a king in My anger," reflects 2 Sam. 8:4-9. The next line, 11b, represents the exile by Assyria (cf. 2 Kgs. 17:1-6). 13:10 "Where now is your king" The MT has "I want to be your king," (or "I will be"), but several ancient translations (LXX, Peshitta, and Vulgate) emend the text to read like the NASB. The MT has "I will be" (אהי, BDB 224, NKJV) but most ancient and modern translations emend it to "where" (איה). The UBS Text Project, p. 267, gives "where" a "B" rating (cf. NASB, NRSV, NJB, REB, JPSOA, LXX, Peshitta, Targums, Vulgate).
Oséias 13:12-14
13:12 "bound up" The VERB (BDB 864, KB 1058, Qal PASSIVE PARTICIPLE) means the retention of guilt. ▣ "His sin is stored up" The VERB (BDB 860, KB 1049, Qal PASSIVE PARTICIPLE) is imagery for "remembered" or "cataloged" (cf. Hosea 7:2; 8:13; 9:9). This refers to YHWH's judicial decision of Israel's guilt, written on a legal document. 13:13 This image ("pains of childbirth" BDB 408, KB 411, Qal PARTICIPLE) seems to refer to Israel as an unborn son who is reluctant to come out of the womb and, therefore, is spiritually dead (cf. 2 Kgs. 19:3; Isa. 37:3) labor pains as a symbol of judgment (cf. Micah 4:9-10) Israel should have recognized the pain and repented (cf. Isa. 21:3; 26:17). SPECIAL TOPIC: BIRTH PAINS 13:14 "Shall I ransom. . .Shall I redeem" The first VERB (BDB 804, KB 911) is a Qal IMPERFECT and second VERB (BDB 145, KB 169) a Qal IMPERFECT. These two parallel phrases can be interpreted as INTERROGATIVES (i.e. "where," see v. 10 notes, questions, cf. NASB; JPSOA) or as INDICATIVES (statements, UBS Text Project, p. 268, gives this a "B" rating, cf. NIV). The Septuagint translates them as INDICATIVES and this is quoted by Paul in 1 Cor. 15:55. However, the Masoretic Text, in context, seems to imply that they are questions (NASB) and they imply judgment (Hosea 13:14e, NET Bible, p. 1577, #13). This is such a wonderful promise in the midst of a judgment context! There are several OT passages that promise a new day of hope in the face of death (cf. Ps. 73:24; Isa. 25:8; 26:19; Dan. 12:2). Of course, the great passages in the NT are Paul ‒ 1 Cor. 15 John ‒ Rev. 21-22 SPECIAL TOPIC: RANSOM/REDEEM ▣ "the power of Sheol" Notice how this verse personifies death (see note at Rom. 6:23). "hand" of Sheol (see SPECIAL TOPIC: HAND) ransom. . .redeem from addressed as O Death O Sheol Verses such as these contributed to the concept of a "Grim Reaper," but in the Bible, YHWH is in control of death, as He is resurrection. SPECIAL TOPIC: DEATH ANGEL SPECIAL TOPIC: WHERE ARE THE DEAD? ▣ "thorns. . .sting" These are images (i.e. "plagues" BDB 184 and "destruction" BDB 881) of the means and fear of death. ▣ "Compassion will be hidden from My sight" The JPSOA has "Revenge shall be far from My thoughts," basing this on the use of "compassion" (BDB 637) in Deut. 32:36; Isa. 1:24. The NRSV and NIV translations group v. 14 with Hosea 13:15-16.
Oséias 13:15-16
13:15 NASB, JPSOA "Though he flourishes among the reeds" NKJV, REB "Though he is fruitful among his brethren" "Although he may flourish among the rushes" "Even though Israel flourishes like weeds" "Though Ephraim bears more fruit than his brothers" The MT has "though he a son of brothers may bear fruit." The ancient translations (LXX, Peshitta, Vulgate) have "he causes division between brothers." Modern translations such as the NASB assume an emendation of "reed" for "brother." among brothers ‒ בין אחים (UBS Text Project gives an "B" rating) among reeds ‒ בין אחוים (see NET Bible, p. 1578, #1) The VERB "bear fruit" (BDB 826, KB 903, Hiphil IMPERFECT) is a word play on "Ephraim." However, YHWH's east wind (Assyria) is coming and he will be fruitful no more (i.e. the water will be dried up). War will devastate his people, his most vulnerable ones (cf. Hosea 13:16)! SPECIAL TOPIC: EAST WIND ▣ "The wind of the Lord" This phrase refers to Assyria as a chosen tool of YHWH for the chastisement of His people, Israel (cf. Hosea 12:1; Isa. 10:5). ▣ "will become dry. . .will be dried up" This parallelism required an emendation. "Will become dry," line d, is "ashamed" (BDB 101, KB 116, Qal IMPERFECT) in the MT, but the LXX, Peshitta, and Vulgate have "will be dry" (BDB 386, KB 384, Hiphil IMPERFECT). This emendation is suggested by the BDB. MT, "and will be ashamed" ‒ ויבושׁ LXX, Peshitta "and shall dry up" ‒ ויבושׁ 13:16 "They will fall by the sword" This refers to the collapse of the capital, Samaria, in 722 B.C. by Assyria. This verse vividly describes the horror of ancient warfare (see note at Hosea 10:14). The entire population suffers (cf. Isa. 10:24-27).