Oséias 14
Bob Utley · You Can Understand the Bible
Oséias 14:1-3
14:1 "Return" This (BDB 996, KB 1427) is a Qal IMPERATIVE. "Return" is a recurrent theme in Hosea (e.g. Hosea 3:5; 5:4; 6:1; 7:10,16; 11:5; 12:6; 14:1-2). True repentance brings physical and spiritual benefits! Remember that repentance is related to personal relationship (i.e. "return to the Lord your God," e.g. Hosea 2:13; 4:6; 8:14; 13:6; Amos 4:6,9,10,11) as much as it is to rules! SPECIAL TOPIC: REPENTANCE (OT) SPECIAL TOPIC: REPENTANCE (NT) ▣ "stumbled" The OT imagery for unstable footing is used to describe the spiritual life. Sure footing is a sign of a healthy spiritual life, while stumbling (BDB 505, KB 502, Qal PERFECT) is a sign of sin (cf. Hosea 5:5b; Isa. 3:8; 59:10,14; Jer. 46:6). SPECIAL TOPIC: THE PATH, THE WAY 14:2 "Take words with you and return to the Lord" This sentence (Hosea 14:1 in MT) has four Qal IMPERATIVES and one Piel COHORTATIVE. YHWH demands that Israel respond appropriately! "take" ‒ BDB 542, KB 534 "return" ‒ BDB 996, KB 1427 "say" ‒ BDB 55, KB 65 "present" ‒ BDB 1022, KB 1522 (Piel COHORTATIVE) Notice the repetition of "take." If Israel will truly repent then YHWH will completely accept and restore them! This refers to the sacrificial system (i.e. MT "our lips as bulls"). To better understand this phrase we should add "take words not lambs." This affirms the proper restoration of Mosaic sacrifice. The NET Bible, p. 1578, #10, has a good insight into the repeated use of the VERB (BDB 542, KB 534, Qal IMPERATIVE. take your confession to YHWH, v. 2a He will take away all your iniquity Oh, the power of repentance and Oh, the matchless, unchanging mercy of YHWH! ▣ "Take away all iniquity" The VERB (BDB 669, KB 724, Qal IMPERFECT) is surrounded by IMPERATIVES. This phrase occurs several times (7) in the OT with YHWH as its subject (cf. Exod. 34:7; Num. 14:18; Ps. 32:5; 85:2; Isa. 33:24; Hosea 14:2; Micah 7:18) and always means "remove iniquity" (cf. NIDOTTE, vol. 3, p. 162). It is a plea from truly repentant covenant people. ▣ "iniquity" See SPECIAL TOPIC: SIN IN THE OT, A. #2. ▣ NASB, NKJV "And receive us graciously" NRSV, JPSOA "accept that which is good" "accept our prayers" NJB, REB "accept our wealth" "you receive good things" "receive blessings" What does the Qal INFINITIVE ABSOLUTE (BDB 373 I), used as an ADVERB mean in this context? The root has several usages. KB 370 I ‒ good, merry, pleasant, desirable KB 371 II ‒ perfume (i.e. good smelling) KB 371 III ‒ an Aramean state KB 371 IV ‒ word, speech, prayer (i.e. related to Qal IMPERATIVE, "take," which is an IMPERATIVE OF REQUEST KB 373 ‒ good things, prosperity, blessings, well-being Number 4's connotation is is found only here, but seems to fit the context best. ▣ "That we may present the fruit of our lips" "For we will offer the sacrifices of our lips" NKJV (footnote) "For we will offer the bull calves of our lips" "and we will offer the fruit of our lips" "and we will praise you as we have promised" "then he will recompense you for the prayer of your lips" "instead of bulls we will dedicate to you our lips" "we shall pay our vows with cattle from our pens" "that we may offer the praise of our lips as sacrificial bulls" The VERB (BDB 1022, KB 1532, Piel COHORTATIVE) basically means "to complete," here to pay a vow (e.g. 2 Sam. 15:7; Ps. 50:14; 66:13; 116:14,18; Isa. 19:21). This refers to confession, prayer, and praise (cf. Heb. 13:15). This passage is used by modern Judaism to rationalize the place of prayer as a substitute for sacrifice (cf. Ps. 50; 69:30-31). Mosaic Judaism ceased with the destruction of Jerusalem and the temple in A.D. 70, by the Roman army under Titus. Mosaic Judaism requires a temple and priests! Modern Judaism is not Mosaic; it is Talmudic and rabbinical. I have come to believe that Jesus' words in Matt. 23; 24; Mark 13; Luke 17; 21 Paul's words in 2 Thess. 2 John's words in the book of Revelation all refer to the 1 st century history. Please look at my new notes (2024) on these texts free online at www.freebiblecommentary.org. The above translation and interpretation, so popular among Jewish sources, reflects the Septuagint. The MT reads, "as bulls our lips" (UBS Text Project, pp. 269-270, gives the MT a "B" rating). The Hebrew is uncertain and the context must fill in the necessary gaps! In context this would refer to prayer (LXX) worship of bull calves (MT) Here are the options listed in UBS Text Project. MT ‒ "as bulls, our lips," פרים שׂפתינו LXX ‒ "the fruit of our lips," פרי משׂפתינו REB ‒ "bulls from their pens," פרים משׂפתינו The Jewish Publication Society of America translation, 1999, p. 1165, in a footnote admits this line of poetry is "uncertain." SPECIAL TOPIC: SEPTUAGINT 14:3 "Assyria will not save us" In this verse there are allusions to political alliances and the things that human leaders tend to trust: foreign alliances (Assyria's treaties, i.e. Hosea 5:13) military power (Egyptian horses, cf. Ps. 20:7; 33:17; Isa. 2:7; 30:16; 31:1) idols ("work of our hands," i.e. Canaanite fertility gods) ▣ "To the work of our hands" Hosea ridicules idolatry in Hos. 4:12; 14:3; Isaiah in Isa. 2:18,20; 17:7-9; 31:7; and Jeremiah in Jer. 10:3-5,8-9,14-15. This attitude reflects Exod. 20:4-5; 34:17; Lev. 19:4; 26:1; Deut. 4:15-19,25; 5:8. SPECIAL TOPIC: IDOLATRY ▣ "For in You the orphan finds mercy" YHWH is again depicted as a merciful parent as in Hosea 11:1-4 (cf. Ps. 68:5; Lam. 5:3). The orphan represents the powerless and vulnerable people of society. YHWH's people should care for these kinds of people (e.g. Exod. 22:21-24; Deut. 10:18-19; 14:29; 16:11-12; 24:17,19; 26:12-13; 27:19). The VERB "finds mercy" (BDB 933, KB 1216, Pual IMPERFECT) is the same as one of Hosea's children (negated) in Hosea 1:6; 2:4, but mercy is restored in Hosea 2:1,19,23 and here! This is a covenant term like "My people" (cf. Hosea 1:9 vs. 2:1).
Oséias 14:4-7
14:4 "I will heal their apostasy" In verses 4-8 YHWH speaks! The VERB (BDB 950, KB 1272) is a Qal IMPERFECT. Healing is an OT imagery for forgiveness (cf. Hosea 5:13; 6:1; 7:1; 11:3; Ps. 103:3; Isa. 57:18; Jer. 3:22). The term "apostasy" (BDB 1000) is literally "turning back" (cf. Hosea 11:7). It is used in Jeremiah for turning away from YHWH (cf. Jer. 2:19; 3:22; 5:6; 8:5; 14:7; Judah is called faithless in Hosea 3:6,8,11,14; also notice 7:24). If Israel "turns back" (i.e. repents) from sin (cf. Hosea 14:1) YHWH will "heal their turning back" (i.e. apostasy) tendencies! His anger has "turned away from them" (cf. Deut. 30:1-10). Notice the series of sound word plays on shub (BDB 996; see note below). SPECIAL TOPIC: HEALING SPECIAL TOPIC: APOSTASY (aphistēmi) ▣ "I will love them freely" This VERB (BDB 12, KB 17, Qal IMPERFECT) is parallel to "heal" in line 1. Grace (YHWH's unchanging character, cf. Mal. 3:6), not merit (humans ever-changing heart and motives), is the key to the New Covenant (cf. Jer. 31:31-34; Ezek. 36:22-36; Eph. 2:8-9,10). However, an initial and ongoing response is demanded, not only repentance and faith (cf. Deut. 30; Mark 1:15; Acts 2:21), but also obedience and perseverance. SPECIAL TOPIC: PERSEVERANCE SPECIAL TOPIC: BELIEVE, TRUST, FAITH AND FAITHFULNESS (OT) SPECIAL TOPIC: COVENANT SPECIAL TOPIC: KEEP ▣ "My anger has turned away from them" The term "anger" (BDB 60) is from the Hebrew root "nose" or "face." Anger can be seen in a red face and hard breathing. Here, it is an anthropomorphism for YHWH's deep feelings. There is a play on the word "turn back" or "return" (BDB 996) in this context: return, Hosea 14:1 return to, Hosea 14:2 turn away, Hosea 14:4 also in Hosea 14:7 SPECIAL TOPIC: ANTHROPOMORPHIC LANGUAGE USED TO DESCRIBE GOD 14:5 "the dew" Dew (literal here, not like Hosea 6:4; 13:3) is the only source of moisture in Israel between the two rainy periods and is crucial for crops to mature. Verses 5-7 describe the agricultural signs of YHWH's blessings (cf. Lev. 26; Deut. 27-28). There is a series of JUSSIVES in Hosea 14:5-6: "blossom," Hosea 14:5 ‒ BDB 827, KB 965, Qal IMPERFECT ‒ JUSSIVE in meaning "will stake its roots," Hosea 14:5 (but in this context of positive promises, "will take root") ‒ BDB 645, KB 697, Qal JUSSIVE "sprout" (lit. "go"), Hosea 14:6 ‒ BDB 229, KB 246, Qal IMPERFECT ‒ JUSSIVE in meaning "will be" ‒ BDB 224, KB 243, Qal JUSSIVE ▣ "Lebanon" This is the nation north of Israel called Phoenicia, whose capital is Tyre. It was famous for its large cypress trees. In this context trees, Hosea 14:5 (parallel to city) trees, Hosea 14:6 (parallel to olive trees) wine, Hosea 14:7 (parallel to vine) In context, this may be a veiled reference to Ba'al (as 14:2d), who Jezebel from Tyre, brought into Israel. The fertility of Lebanon was from YHWH, not Ba'al (cf. Hosea 14:8). SPECIAL TOPIC: TREES 14:6-7 "olive tree. . .grain. . .vine" The three main crops of Palestine are olive oil, grains, and grapes. YHWH gave them this fertile land (e.g. Deut. 8:7-9; 11:9-12). These were from YHWH, not Ba'al! The restoration of God's people to the land flowing with milk and honey is described as agricultural abundance (cf. Amos 9:13-15), but in reality it is the intimacy of the personal relationship with the Covenant God that is the greatest joy of a restored and renewed people/family! 14:7 "Those who live in his shadow" The VERB (BDB 442, KB 444, Qal PERFECT) means to sit or to dwell. This is imagery for YHWH as a mother bird who protects her young under her wings (cf. Ps. 17:8; 36:7; 57:1; 63:7; Matt. 23:27) because of the agricultural context of Hosea 14:5-7 and 8, this probably refers to God as a provider of a fruitful symbolic tree (cf. Hosea 14:8; Ezek. 17:22-24) It is YHWH, not Ba'al, who is the source of fertility and stability (cf. Hosea 14:8). SPECIAL TOPIC: SHADOW AS A METAPHOR FOR PROTECTION AND CARE
Oséias 14:8-9
14:8 "what more have I to do with idols" This is a Hebrew idiom of rejection (e.g. Jdgs. 11:12; 2 Sam. 16:10; 19:22; 1 Kgs. 17:18; 2 Kgs. 3:13; 2 Chr. 35:21; John 2:4). ▣ "It is I who answer" Idols cannot answer, but YHWH can. This same VERB (BDB 772, KB 851) is used repeatedly in Hosea 2:21-22, which sets the stage for the great promise of Hosea 2:23! ▣ "and look after you" This VERB (BDB 1003 II, KB 1449, Qal IMPERFECT) has the connotation of "regard with watchful care," (root "to bend down to look at"). This same VERB is used in Hosea 13:7 with the connotation of "lie in wait to ambush" (cf. Jer. 5:26). Context is determinative! The God of Israel is alive and attentive, while the gods of Canaan are lifeless idols of wood and metal who cannot see, hear, speak, move, or help! ▣ "I am like a luxuriant cypress" This is the only place in the OT that God is described as a tree. SPECIAL TOPIC: THE PROBLEMS AND LIMITATIONS OF HUMAN LANGUAGE SPECIAL TOPIC: SHADOW AS A METAPHOR FOR PROTECTION AND CARE ▣ "From Me comes your fruit" YHWH, not Ba'al, is the source of blessing. What a tragedy when God's people do not know this truth. 14:9 This is a wisdom proverb much like the book of Revelation, "Let him who has an ear hear." The VERBS "understand" (BDB 106, KB 619) and "discern" (BDB 106, KB 122) are both JUSSIVES (the second in meaning, but not form). The words of Hosea must be read more than once and enacted! ▣ "Whoever" This closing wisdom saying focuses on an individual (not corporate) response to Hosea's teaching. The nation was unable to repent, but individuals can respond to God's love appropriately! Choice is an individual covenantal concept (cf. Ezek. 18; 33). We are responsible individually because we must respond to God individually (see SPECIAL TOPIC: COVENANT). Notice the two admonitions related to wisdom. let him understand these things ‒ BDB 106, KB 122, Qal JUSSIVE let him know then ‒ BDB 393, KB 390, Qal IMPERFECT used in a JUSSIVE sense ▣ "the ways. . .walk. . .stumble" Here are three terms that describe the life of faith in images of physical walking (e.g. Prov. 23:19). This reflects OT Wisdom Literature's "the two ways": choose God, walk in Him and live or choose sin and walk in it (cf. Deut. 30:15-20; Rom. 8:4-5). The early church was originally called "the Way" in Acts. Biblical faith is a lifestyle. Eternal life has observable characteristics. SPECIAL TOPIC: THE PATH, THE WAY ▣ "right. . .righteous" The Hebrew root is a "straight edge" (i.e. measuring river reed). Today we would say a "ruler." Therefore, all Hebrew words for "sin" refer to a deviation from this standard. The standard is God Himself! SPECIAL TOPIC: RIGHTEOUSNESS SPECIAL TOPIC: SIN IN THE OT