3.0 Introduction

1
3.0 Introduction Studies in Hosea

• Studies in the Scroll of the Twelve

2
3.1 General Introduction

• Hosea is the only writing prophet of the
  Northern Kingdom. This means that there is no one
  with whom we can compare him, and that we cannot
  separate what is his own message from those
  matters of style, subject-matter, and prophetic
  tradition which he may have inherited.... Only
  two basic date specific to the north need be
  mentioned The disintegration of patriarchal
  Jahwism in the Canaanite fertility cult, and the
  peculiar political and governmental system which
  existed there, which meant that even a prophets
  intervention in public affairs and their problems
  took on an essentially different aspect from that
  of the Southern Kingdom. von Rad, Old Testament
  Theology, II, 139

3
3.1 General Introduction

• Hosea was more nuanced than Amos in his critique
  of the kingdoms and more imaginative in proposing
  a solution to the problem of Israels perennial
  infidelity. Amos said that their worship was
  senseless, but Hosea thought it was mistaken.
  Amos thought that people were devoid of common
  sense and incapable of justice and therefore
  doomed, but Hosea thought that they were devious
  and disobedient and determined to die. Amos
  argued from traditional examples and by analogy
  with the liturgical and agricultural calendars
  that the history of Israel was coming to an
  inevitable end. Hosea imagined that the fate of
  Israel was bound by affection to Yahweh and that
  its history was designed to continue and repeat
  itself like every living thing. Peckham,
  History and Prophecy The Development of Late
  Judean Literary Traditions, 183

4
3.2 The Title

• The prophecy was named after its attributive
  author Xwh, whose name in the Latin and Greek
  versions appeared as VWshe, . Harrison,
  Introduction to the Old Testament, 859

5
3.3 The Nature of the Text

• The text is traditionally regarded as the most
  corrupt and poorly preserved of the Hebrew Bible.
  A little fragment containing parts of Hos
  1.17-2.5 is found among manuscripts from Qumran
  (4QXII). It is very similar to the MT and, hence,
  of little value for reconstruction of the text.
  The LXX is frequently literalistic and
  incomprehensible in part. The other versions are,
  likewise, garbled at critical junctures. It
  appears that the translators of the versions were
  themselves struggling to understand the texts
  before them. Seow, Hosea, Book of, ABD, III,
  292

6
3.3 The Nature of the Text

• "The single most textually problematic part of
  the book is perhaps 4.18-19." Stuart, WBC
  Hosea-Jonah, 13
• The Hebrew text of Hosea is probably more
  corrupt than that of any other Old Testament
  book, although many of the alterations appear to
  be accidental. These include transpositions of
  consonants (Hos 1.6 5.2, 11 10.13 13.10, 14),
  different division of the letters making up words
  (Hos 5.2 6.3, 5 11.2), and the occasional
  confusion of similar consonants (Hos 2.14 4.18
  5.8, 11 7.14 12.2, 12 13.5, et al.).
  Harrison, Introduction to the Old Testament,
  872

7
3.3.1 Possible Explanations Solutions

• The linguistic peculiarities in much of Hosea
  may be explained as a dialectal idiosyncrasies,
  rather than errors or textual corruptions. many
  of the difficulties one encounters in the book
  may be attributed not to the scribal process, but
  rather to our lack of familiarity with the N
  dialect of Hebrew. Seow, ibid., 292
• A recognition that Hoseas oracles reflect often
  in their very wording the vocabulary of the
  Pentateuchal blessings and curses of Lev 26 and
  Deut 4, 28-29 helps determine likely original
  readings in several instances. Frequently the
  Masoretic consonantal text proves largely
  correct, and must simply be revocalized on the
  evidence of the Septuagint, with regard for the
  Mosaic covenant vocabulary. Stuart, ibid., 13

8
3.3.2 Literary Style

• Hoseas language is personal and concrete his
  style is vivid and dramatic and both vary from
  triptych to triptych. . . . Peckham, History
  and Prophecy The Development of Late Judean
  Literary Traditions, 195
• Hoseas text has rhyme and some literal
  repetitions, but it relies mainly on interlinear
  assonance and alliteration. . . . Peckham, 198
  

9
3.4 Date of Composition

• The difficulty involve
• The consideration of chaps. 1-3 and 4-14 being
  separately circulated
• The consideration of Hosea only speaking a
  message of judgment or if the hope of restoration
  was original
• The basically positive image of Judah (1.7, 11
  3.5 4.15 11.2). The question here is if there
  really was a Judean redaction. It definitely
  would have had to be early since the 7th century
  Judean prophecies would hardly have had this
  level of positive imagery of Judah.

10
3.4 Date of Composition

• The first three chapters of the book of Hosea
  are distinguished from the rest so radically as
  to justify the assumption that the present book
  contains two distinct literary units, whose
  authors lived at different times. Chapters 1-3
  develop an ordered series of events except for
  2.4-6 the style is almost mantic. The prophet
  sets forth the peoples sins and their
  consequences objectively there is no lyrical
  strain. In chapters 4-14 on the other hand, there
  is no chain of events, but a formless aggregation
  of impassioned reproof, argument, threats
  pleading, and hope. The metaphor of marriage for
  Gods covenant with Israel, and adultery for
  Israels idolatry, does not recur in these
  chapters. Here the relation between God and
  people is symbolized

11
3.4 Date of Composition

• altogether differently Israel is grapes in the
  wilderness (9.10), a trained calf (10.10f.
  cf. 11.4), an adopted son (11.1f.). Perhaps the
  most deep-rooted difference between the two parts
  is that in 1-3 the moral corruption of the people
  - concern with which is the hallmark of classical
  prophecy - never figures. As in the early
  literature, only one national sin is referred to
  idolatry. Moreover, while Baal worship is
  depicted in chapters 1-3 as a present sin, in
  chapters 4-14 it is a sin of the past (9.10
  13.1). The present sin of 4-14 is Samarias
  calves these, however, are never mentioned 1-3.
  Kaufmann, The Religion of Israel From its
  Beginnings to the Babylonian Exile, 368-369

12
3.5 The Prophet, Hosea

• 1. Problems involved in speculating about Hoseas
  personal life
• We are told only such details as happened to
  serve metaphorical / typological purposes. The
  focus of the early chapters is not on Hosea and
  his family but on God and Israel. Stuart, WBC
  Hosea-Jonah, 12
• 2. The Prophets Name
• The name Hosea (properly Hoshea) is fairly
  common in the 8th and 7th centuries. Several
  seals and seal impressions bearing that name have
  been found from that period. The last monarch of
  the N kingdom, a younger contemporary of the
  prophet,

13
3.5 The Prophet, Hosea

• was also called Hoshea (2 Kgs 17.1). The name is
  probably a shortened form of hws6)yh(w), YHWH
  has delivered, or Deliver, O YHWH! This name
  appears as an alternate of Joshua (Num 13.8 Deut
  32.44). Seow, ibid., 292

14
3.5 The Prophet, Hosea

• 3. Hosea's Wife Gomer bat-Diblaim yIl'b.DI-tB
  rm,GO
• The primarily sources are chapters 1and 3, the
  first containing a third-person account of the
  marital relations of Hosea, and the second
  comprising a short selection of similar material
  written in the first person. . . . These two
  sources constitute a single unit, comprising
  biographical and autobiographical material inked
  by a sermon to Israel in the second chapter.
  Harrison, ibid., 861

15
3.5 The Prophet, Hosea

• She is called a promiscuous woman (ynIWnzgt
  tv,ae ). Some say she was a cultic prostitute,
  but others suggest that she was or became a
  harlotrous woman, but was not a professional
  whore.... The medieval commentators Ibn Ezra,
  David Kimchi, and Maimonides, for instance,
  regarded the whole experience as a prophetic
  vision. Finding the command morally offensive,
  many modern scholars have insisted that there was
  no real marriage with such a woman Gomer
  bat-Diblaim is unfaithful Israel personified and
  nothing more. Others have concede that Hosea did
  marry the harlotrous woman as a symbolic act.
  Still other argue that God did not in fact
  command Hosea to

16
3.5 The Prophet, Hosea

• marry such a woman. Rather, the prophet
  interpreted his marriage as divinely arranged
  when he learned of his wifes adultery and saw in
  his own experiences the meaning of Gods love and
  commitment. Seow, ibid., 292-293
• The problem of dw in 3.1
• again as in taking Gomer back
• again as in taking another promiscuous wife
• There is no date in chap. 3 to prove that Gomer
  is to be identified with the promiscuous wife, as
  has so often been suggested.... Sin it can not be
  proved that

17
3.5 The Prophet, Hosea

• Gomer is the same wife described in chap. 3,
  nothing about Gomers marital fidelity can be
  learned. Stuart, WBC Hosea-Jonah, 11
• The problem of interpreting the narratives of
  chapters 1 and 3
• Are the narratives of chaps. 1 and 3 the
  prophets actual experience (history) or a story
  he composed to convey a spiritual truth
  (allegory)? They will be treated here as history
  for several reason. First, the book itself does
  not suggest that it be taken other than at face
  value. Second, certain details do not fit an
  allegorical pattern no suitable meaning for
  Gomers name has been found no purpose is

18
3.5 The Prophet, Hosea

• apparent in references to the weaning of
  Not-pitied (1.8) or in the order of the
  childrens births. Furthermore, use of such an
  allegory would have strange effects on the
  reputation of the prophet and his family....
  Finally, the traditional reason for considering
  the story as allegory is to avoid the stigma on
  the morality of God and the prophet which the
  command to marry a harlot apparently involves.
  But does what is morally doubtful as history
  become any less questionable when viewed as
  allegory? La Sor, Hubbard Bush, Old Testament
  Survey, 335

19
3.5 The Prophet, Hosea

• 4. His Children
• The key to these stories must be sought in what
  is told regarding the children, for their history
  at least is complete and unambiguous and does not
  require imaginative reconstruction. They were
  born to Hosea legitimately, for there is no hint
  that Gomer played the harlot after her marriage,
  or that the children were not Hoseas. In what
  sense, then, are they children of harlotry, and
  why do they bear names symbolizing hatred and
  estrangement? It must be supposed that they play
  the role of children of harlotry, in a dramatic
  representation. Like the wounds and bandage of
  the prophet in the days of Ahab (1 Kgs 20.35ff.),
  the nakedness of Isaiah (20.2), and the bands and
  bars of Jeremiah (27.2 28.10ff.)

20
3.5 The Prophet, Hosea

• their import is representational. Gomer too is
  not an adulterous wife but a wife of
  harlotries in 2.4 it is said Let her remove
  her harlotries from her face and her adulteries
  from between her breasts. The harlotries seem
  to be something material, some cosmetic or face
  covering, and some whorish ornament on her
  breast. Gomer must play the role of a harlot,
  going about with the appearance of a harlot to
  symbolize the apostasy of Israel. As such her
  children are children of harlotry, and are
  called by names expressing hatred. Here, as in
  all prophetic theatrical acts, the appearance is
  the essence, not the objective truth. Kaufmann,
  The Religion of Israel From its Beginnings to
  the Babylonian Exile, 370-371

21
3.5 The Prophet, Hosea

• 5. Characterization of Hosea himself
• A Fool a Crazy Fellow ...he was labeled a
  fool and a crazy fellow (9.7). The former is a
  technical term in the wisdom tradition,
  characterizing a person who is quarrelsome,
  hot-tempered, lacking self-control, promiscuous,
  or associating with promiscuous people. Perhaps
  in the eyes of Hoseas opponents his frequent
  tirades and his association with the promiscuous
  Gomer marked him as a fool, a simpleton who was
  easily seduced by the wicked temptress. Seow,
  ibid., 293

22
3.5 The Prophet, Hosea

• Respecter of the Prophetic Office Although he
  condemned a certain prophet (4.5), Hosea held the
  prophetic office in highest regard. The prophets
  received their authority from YHWH. Through the
  prophets God dealt with humans (12.10 6.5) and
  through them God delivered Israel (12.13). the
  prophet was a watcher of and a snare to the
  people (9.8). In this connection, Moses is
  regarded as the prophet to whom the prophetic
  office may be traced. Seow, ibid., 293

23
3.5 The Prophet, Hosea

• Hoseas Personality Using his diction to draw
  conclusions about his person, we are given the
  impression that Hosea was a man of extremely
  strong feelings. His preaching, more than that of
  any other prophet, is governed by personal
  emotions, by love, anger, disappointment, and
  even by the ambivalence between two opposite
  sentiments. Since the prophet lends this
  emotional ardor to the words of God himself - or,
  to put it better, since Yahweh catches the
  prophet up into his emotions - in Hosea the
  divine word receives a glow and favor the
  intensity of which is characteristic of the
  message of this prophet alone. von Rad, ibid.,
  140

24
3.5 The Prophet, Hosea

• Speculations about Hosea's life Although
  details of his personal life are rather scanty,
  it appears that his father was named Beeri (not
  the Reubenite prince of 1 Chr 5.6). Hosea was
  unique among the literary prophets in that his
  childhood home was in the northern kingdom. His
  actual birthplace remains unknown, however, as
  does his occupation in life, through the
  reference in Hosea 7.4ff. it has been assumed
  that he worked as a baker. From the various
  agricultural allusion in the book it could be
  maintained with equal seriousness that Hosea was
  a farmer. However, a peasant origin seems
  improbable in the light of his knowledge of
  history, his grasp of political affairs, and the
  elegant, well-chosen imagery with which his style
  abounds. Harrison, ibid., 859

25
3.5 The Prophet, Hosea

• Date when Hosea Ministered
• The date of Hosea cannot be set with certainty,
  but the material in the book suggests at least
  the period from the end of Jeroboams reign to
  the fall of Samaria, approximately 752-721 BCE.
  This makes Hosea a contemporary of Amos, who
  prophesied in the N kingdom, and of Isaiah, who
  prophesied in the S. Seow, ibid., 293
• The ministry of Hosea thus extended from about
  753 BC to a time just before the fall of Samaria
  in 722 BC. Precisely what transpired in the life
  of the prophet at that point is unknown, but the
  fact that the superscription in Hosea 1.1
  mentioned Judean kings as contemporaries

26
3.5 The Prophet, Hosea

• might indicate that the message of the prophet,
  if not actually the personage of the man himself,
  was by no means unknown in the southern kingdom
  after the fall of Samaria. It is not outside the
  bounds of possibility that Hosea spent his latter
  days in Judah in retirement, though certainty on
  this particular point is lacking. Harrison,
  ibid., 860

27
3.6 Historical Context

• 1. The last years of Jeroboam II and its
  Social-Economical Situation
• Several passages in the book reflect the
  relative political stability and wealth in the
  Jeroboam era. The people were gluttonous, drunk,
  and far too complacent, if not arrogant
  (4.1-5.7). the atmosphere of Israel described
  here is very similar to that which Amos
  confronted in the days of Jeroboam. The
  sanctuaries of Gilgal and Beth-aven (Bethel) had
  been abused and foreign elements were introduced
  into the cult of YHWH (4.15-5.7 9.15). The
  people had misplaced their trust on cultic acts
  (8.13 6.6). They were more concerned about
  accumulating wealth than they were with justice
  (12.8-9 12.7-8). They had

28
3.6 Historical Context

• become overly confident in the military might of
  the nation (10.13-14 8.14). The wealthier they
  became, the more readily sanctuaries multiplied.
  Seow, ibid., 294
• 2. Inner Political Climate
• The possibility of sedition was certainly in the
  air. Indeed, from the death of Jeroboam in 746
  till the fall Samaria in 721 six kings ascended
  the throne in Israel all except one died by
  violence. Assassination was the order of the day.
  Several of Hoseas oracles reflect this state of
  instability and confusion (5.1 7.5-7 8.4 9.15
  13.10-11). Seow, ibid., 294

29
3.6 Historical Context

• 3. The International Scene as it shaped Israel
• 3.1 Tiglath-pileser III (745-727) and Menahem
  (745-738)
• Tiglath-pileser III of Assyria launched his
  famous attack on Syria-Palestine in 743 BCE.
  According to Hos 7.11 Israel went back and forth
  between Egypt and Assyrian allegiance. Finally
  Menahem submitted to Tiglath-pileser and paid a
  heavy tribute (2 Kgs 15.19-20 ANET, 283). This
  was paid by heavy taxes on the people. Hosea
  alludes to this capitulation in 7.11 and 8.9. The
  situation was to change after Menahems death,
  which inaugurated Pekahiahs 2 year reign.
  Pekahiah is

30
3.6 Historical Context

• assassinated by Pekah ben-Remaliah who turned
  Israel against Assyria. Pekahs used a gang of 50
  from Gilead (2 Kgs 15.23-26). This is probably
  the reason for Hoseas comments about Gileadites
  in 6.8 12.12 11.
• 3.2 Pekah ben Remaliah and the Syro-Ephraimitic
  War (735-733)
• Under Pekah, Israel joined the Arameans and the
  Philistine in an anti-Assyrian alliance. The
  coalition tried to persuade and then coerce Judah
  to join their ranks, thus initiating the
  Syro-Ephraimitic war (735-733). Albrecht Alts
  thesis that this war lies in the background of
  5.8-6.6 is accepted by most scholars.... The
  prophecy concerning the breaking of Israel

31
3.6 Historical Context

• bow at Jezreel (1.4-5 probably alludes to the
  decisive battle which Tiglath-pileser won in 733.
  Only Samaria and the hill country of Ephraim
  remained in Israelite control. Tiglath-pileser
  ravaged the land and deported a large segment of
  the population (5.13-14 2 Kgs 15.29). Seow,
  ibid., 294
• Pekah himself was assassinated by a pro-Assyrian
  faction led by Hoshea ben-Elah, who quickly sent
  tribute to the king of Assyria (2 Kgs 1530).

32
3.6 Historical Context

• Tiglath-Pilesers annals record
• (Israels) inhabitants (and) its possessions I
  led to Assyria. They overthrew their king Pekah
  and I placed Hoshea as king over them. I received
  from them 10 talents of gold, 1,000(?) talents of
  silver as their tribute and brought them to
  Assyria. ANET, 28
• Then later Hoshea himself rebelled against
  Assyrian after Tiglath-pileser died in 727 and
  turned to Egypt (7.11). He withheld tribute from
  Assyria (2 Kgs 17.4). This is the background to
  the return to Egypt passages (9.3 11.5 12.1).
  

33
3.6 Historical Context

• 3.3 Shalmaneser V and the end of Israel
• Shalmaneser V launched his punitive expedition
  against Israel in 725. The oracles about the
  demise of Israels king (10.7 13.10-11) are
  commonly taken to be allusions to the punishment
  of Hoshea by the Assyrians. The mention of
  Shalman who destroyed Beth-arbel (10.14) is
  sometimes taken to be a reference to Shalmaneser
  , who was supposed to have destroyed Beth-arbel
  en route to Samaria. This would put the oracle
  sometime just before the fall of Samaria in 721
  BCE. Others identify Shalman with the Moabite
  king Salamau who is mentioned in one of
  Tiglath-Pilesers inscriptions (ANET, 282).
  Seow, ibid., 294

34
3.6 Historical Context

• There are several probable allusions in the book
  to the last days of Samaria (9.1-9 10.3-10
  11.5-7). But there is no mention of the actual
  destruction of Samaria anywhere. Indeed, in the
  conclusion of the book, Samaria is apparently
  still standing, but her end is nigh (14.1
  13.16). Seow, ibid., 294

35
Canaanite Baal
36
Canaanite Baal
37
3.7 The Canaanite Religion

• 1. The Dominance of Baalism over Yahwism in
  Israel
• Many personal names on Hebrew seals discovered
  in Israel bear Canaanite theophoric element,
  contrasting dramatically with the personal name
  of seals from Judah. The Samaria ostraca from
  this general period also contain numerous Baal
  names. At Kuntillet Ajrud in the Sinai, the site
  of an ancient Israelite (as opposed to Judean)
  colony has be discovered with evidence of a
  syncretistic Yahwistic cult. On one pithos one
  finds the drawing of a couple with bovine
  features, and above it is the inscription. . . .
  "May you be blessed by YHWH of Samaria and by his
  Asherah." Seow, ibid., 294-295

38
3.7 The Canaanite Religion

• In the name Gomer bat-Diblaim it is possible to
  see the Diblaim as meaning two figs which may
  be a veiled reference to the raisin cakes of
  3.1.
• 2. The Origins of Israelite Baal worship
  according to Hosea
• Hosea sites Baal-peor as the location (9.10 Num
  25.1-18).
• 3. Baal Cult Practices as depicted in Hosea
• Baal as fertility god (2.7, 10-11 2.5, 8-9)
• Sympathetic magic in fertility rite (2.5 2.7
  note especially the comment in verse 4.12). Here
  the idea is humans copulating as representing
  Baal and Anat.

39
3.7 The Canaanite Religion

• 4. Other references to Canaanite Religion
• 4.12 refers to "wood" that was used to get
  oracles. This is considered to be an reference to
  the goddess Asherah and / or the sacred tree in
  the sanctuary.
• 8.5 refers to the calf of Samaria 10.5 to the
  calf of Beth-aven (1 Kgs 12.28 cf. Ex 32.1-10)
• 5. Kaufmanns Thesis that Baalism was entirely
  wiped out in time of Jehu and only existed during
  the period of Jezebels influence.

40
3.7 The Canaanite Religion

• The book of Kings relates that Jehu destroyed
  Israels Baal cult once for all upon his
  accession (2 Kgs 10.28). Amos, Isaiah, and Micah
  make no mention of Baal and Hosea 4-14 speaks of
  his cult only as a sin of the past. The setting
  of Hosea 1-3 is necessarily, then, the time
  before Jehu. The dates of the superscription in
  Hosea 1.1 (the reigns of Uzziah to Hezekiah of
  Judah, and Jeroboam 2 of Israel) refer only to
  chapters 4-14. Kaufmann, The Religion of
  Israel From its Beginnings to the Babylonian
  Exile, 369

41
3.8 Structure

• The book of Hosea provides only a few clear
  pointers towards division. Chapters 1-3 are a
  thematic unity in which the relationship between
  YHWH and Israel is described with the image of
  marriage and symbolically by Hoseas marriage.
  Chapter 4-11 are marked off as a further unit by
  the introductory formula, Hear the word of YHWH,
  you Israelites (4.1) and the concluding formula
  Saying of YHWH (11.11). Along with the closing
  section, chaps. 12-14, this produces three major
  units. Common to them is that each of them begins
  with an accusation and an announcement of
  judgment against Israel and ends with an
  announcement of salvation (3.5 11.8-11 14.2-9)
  here an important role is played on the one hand
  by the keyword legal

42
3.8 Structure

• dispute (rb, 2.4 4.1 12.3) and on the other
  hand the word return or lead back (sub 3.5
  11.11 14.2, 3, 8). Rendtorff, The Old
  Testament An Introduction, 216
• Thus in chaps. 4-11 Buss distinguishes four
  cycles I (4.1-9 10, 11-14, 15-19 5.1-7) with
  the them cult and the keyword whoredom II
  (5.8-10 5.11-7.7 7.8-16 8.1-7, 7-10) with the
  theme social and political abuses and frequent
  mention of the king (5.13 7.3, 5, 7 8.4, 10)
  and prince (5.10 7.3, 5, 16 8.4, 10) III
  (8.11-13 9.1-9), again with the theme cult and
  the motive of a return to Egypt IV (9.10-17
  10.1-8, 9-15 11.1-11) with a series of
  historical retrospective surveys. In chaps. 12-14
  the sections 12.3-15 13.1-14.1 can be marked off
  (Buss

43
3.8 Structure

• also makes a division at 13.11) here there are
  quotations from the cultic tradition about
  Jacob (12.4-7, 13), the exodus (12.10f., 14
  13.4f.) and creation (13.14, Buss). The
  concluding announcement of salvation (14.2-9) is
  followed by a postulate in the style of wisdom
  (14.10). Rendtorff, The Old Testament An
  Introduction, 217

44
3.9 Notable Vocabulary

• Hoseas use of the root hnz prostitution, to
  prostitute, etc.
• The other major theological terms are bwv
  return, dsx loyalty, bz abandon, bha
  love, dy know / acknowledge
• The relatively frequent mention of Egypt and
  Assyria.

45
3.10 The Theology of Hosea

• 1. Mosaic Tradition
• This is a conditional covenant tradition that was
  alive in the N Kingdom. Its main point was that
  the validity of the covenant depended on
  faithfulness of the covenant partners.
• Sinai allusions in the book Not my people, my
  people Ex 6.7 3.7, 10 Presupposition
  concerning obedience to the command of YHWH,
  i.e., keep the covenant (Ex 19.5) The use of
  YHWH (38X)
• Allusions to Exodus Exodus event 2.17 2.15
  11.1 12.10, 14 12.9, 13 13.4 The Wilderness
  experience 2.16 2.14 9.10 13.4

46
3.10 The Theology of Hosea

• 2. Doctrine of Sin
• 2.1 Religious, Cultic, Covenantal Sin
• The vassal had betrayed the suzerain the people
  of Israel had rebelled (5.7 6.7 7.1 7.13, 14
  8.1-2 9.15 14.1 13.16.
• Transgression of covenant and violated its
  stipulations (4.1-3 6.7 7.1 8.1)
• Made molten images of silver and gold just as in
  the days of Moses and Aaron (Ex 32 Hos 8.4-5
  13.2)
• Israel turned to Canaanite religious practices
  sexual rituals (2.7b-15 2.5b-14 9.10) sin
  depicted as unfaithfulness in sexual terms, i.e.,
  harlotry

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3.10 The Theology of Hosea

• and adultery (1.2 2.4-15 2.2-13 4.10-19
  5.3-4 6.10 7.4 9.1)
• Made and worshipped idols (4.17 8.4 10.5 11.2
  13.1-3 14.9 14.8)
• Condemnation of altars and local sanctuaries
  (10.1-2, 8 12.11) Viewed Jerusalem as the sole
  legitimate sanctuary to worship YHWH, therefore
  Gilgal and Bethel were condemned (4.15 9.15)
• 2.2 Political Sin
• Turning to Assyria and Egypt (5.13 7.8, 11
  8.9-10 12.2 12.1)
• Contra attitude toward the kingship of Israel
  following the tradition of Elisha (8.4 13.11)

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3.10 The Theology of Hosea

• 3. Knowledge of God
• Knowledge of God marked Israels special
  relationship with YHWH. People and priest alike
  are rejected by YHWH because of their lack of
  knowledge (4.1, 6 5.4). The verb yd( indicates
  intimate knowledge as of partners in a covenant
  or marriage. Israels relationship with YHWH was
  once correct they knew no other God but YHWH,
  and YHWH knew them in their wilderness wanderings
  (13.4). But as soon as they were satiated with
  the nourishment that YHWH had provided them, they
  forgot the benevolence of YHWH (13.6). They
  claimed to know KHWH (8.2), but they had
  flagrantly broken the covenant with YHWH and
  violated the law (8.1). Seow, ibid., 296

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3.10 The Theology of Hosea

• They did not know YHWH because they were
  possessed by the spirit of harlotry (5.4). But
  YHWH knew them (5.3). They had rejected
  knowledge, the absence of which was evident in
  their violation of commandments of God (4.1-3,
  6). The lack of knowledge is taken to be
  synonymous with treachery (5.7 6.6-7), and for
  this treachery she was to go into exile (4.1, 6).
  But beyond the judgment Hosea saw hope for a new
  relationship established by YHWH and based on
  faithfulness, loyalty, justice, and mercy. Then
  would Israel truly know YHWH (2.22 2.20). to
  that end, Hosea urged his audience to know YHWH
  and pursue the knowledge of YHWH (6.2). Seow,
  ibid., 296

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3.10 The Theology of Hosea

• Unfortunately, this term, so characteristic of
  Hosea, is not easy to translate. Knowledge of
  God points too much in the direction of what is
  theoretical in the problem or religious and
  philosophic epistemology. On the evidence of its
  occurrences, however, the term must also mean
  something much more specific than simply a
  general inner disposition toward God in fact it
  seems actually to convey the essence of the
  priestly service, for in Hos 4.6 it is parallel
  to torah. It must therefore describe a particular
  form of knowledge of God which, to her hurt,
  Israel had lost the term will therefore have to
  be related in particular to familiarity with the
  historical acts of Yahweh. It could also be put
  in this way - Israel had lost her profession of
  loyalty to Yahweh. von Rad, ibid., 142-143

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3.10 The Theology of Hosea

• 5. Loyalty
• 5.1 Loyalty as Covenant faithfulness
• . . . There is no loyalty )emeth and no
  steadfastness h9esed , and no knowledge of God
  in the land (4.1). This is the core and essence
  of the prophets message. Kaufmann, The
  Religion of Israel From its Beginnings to the
  Babylonian Exile, 370-373
• For Hosea, loyalty marked the covenant of
  mutuality. Both covenant partners were expected
  to demonstrate this quality. There was
  inequality. YHWHs reliability was likened to the
  predictability of dawn and the spring rain
  (6.1-3).

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3.10 The Theology of Hosea

• Israels loyalty, on the other hand, was as
  fleeting as the morning cloud and the dew that
  evaporates all too quickly (6.4). She must repent
  and sow righteousness in order to reap the fruits
  of hesed (10.12). The people must keep loyalty
  and justice (12.7). Israel will, indeed, be
  punished for the abandonment of her covenant
  responsibilities. But beyond judgment there is
  hope. Eventually, God will take Israel back as
  bride in righteousness, justice, mercy,
  faithfulness, and loyalty, and Israel will truly
  know YHWH (2.2-23 2.19-20). Seow, ibid., 296

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3.10 The Theology of Hosea

• 5.2 Loyalty as Love
• The Love of YHWH for Israel is substantiated and
  exemplified in Hoseas own relationship with his
  wife (chaps. 1-3) and this is mirrored in Gods
  relationship with Israel (chaps. 4-14).
• Gods love is viewed also from the parent for a
  child (11.1-4).
• This same love is freely given with
  reconciliation (14.5 14.4), while it is
  withheld when Israel violates the covenant
  (9.15). (9.8ff 2.16 2.14)
• H9esed is the foundation of the religious life.
  It means love of God and devotion to him, and it
  includes love of the good (6.4ff. 10.12 12.7).
  But more than that, it implies complete and
  exclusive

54
3.10 The Theology of Hosea

• trust in God, with the refusal to look for
  support and help except to him. Hosea insists
  that what the earlier literature acknowledged as
  a private virtue be made the policy of national
  life. Kaufmann, The Religion of Israel From
  its Beginnings to the Babylonian Exile, 373

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3.10 The Theology of Hosea

• 6. Covenant Curses and Judgment
• Cursed with hunger (4.10 9.2) threshing floors
  and wine vats would stop (9.2)
• Cursed with barrenness and dryness of breasts
  (4.10 9.11)
• Cursed to die by the sword (7.16 9.13 11.6)
• Cursed to have their children dashed in pieces
  and their pregnant women cut open (11.6 14.11
  13.16)
• Cursed by war (10.9 14)
• Cursed by burnt cities (8.14)

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3.10 The Theology of Hosea

• Cursed by bereft parents (9.11-14, 16)
• Cursed to a reversal of the Exodus (8.13 9.3
  11.5 14.1-2), or exile (9.3, 17 11.5, 11).

57
3.11 An Outline

• I. Preface The Family of Hosea (1-3)
• A. Hoseas Call and His Family (1.2-2.3 1.1-11)
• B. God and the Wife (2.4-25 2.1-23)
• C. Restoration (3.1-5)
• II. Faithful God and Unfaithful Israel (4-13)
• A. Unfaithfulness of Israel (4.1-8.14)
• B. Proclamation of Judgment (9.1-13.16)
• III. Restoration (14)
• A. Call to Return (14.2-4 14.1-3)
• B. Promise of Restoration (14.5-9 14.4-8)
• C. Summary Call to Faithfulness (14.10 14.9)