Hosea the Prophet
The word of the LORD that came unto Hosea, the son of Beeri, in the days of Uzziah, Jotham, Ahaz, and Hezekiah, kings of Judah, and in the days of Jeroboam the son of Joash, king of Israel. Hos. 1:1
word
of the...
The word of the Lord is used three times (Hos. 1:1, 1:2; 4:1).
The word of the LORD (compare 6:5). This kind of introduction, expressing the prophet’s divine authority and message source, appears also (in Joel 1:1; Mic. 1:1; Zeph. 1:1; Mal. 1:1). Similar statements appear (in Amos 1:3; Oba. 1; Jon. 1:1; Hag. 1:2).
The
word...
דָּבָר
dāḇār
A masculine noun meaning word, speech, matter. This frequent word has a wide range of meanings associated with it. It signified spoken words or speech (Gen. 11:1; Isa. 36:5; Jer. 51:64); a command or royal decree (Est. 1:12, 1:19); a report or tidings (Exo. 33:4); advice (Jdg. 20:7); poetic writings of David (2Chr. 29:30); business affairs (1Chr. 26:32); a legal cause (Exo. 18:16); the custom or manner of activity (Est. 1:13); and something indefinite (thing, Gen. 22:16). Most important was the use of this word to convey divine communication. Often the word of the Lord signified the revelation given to prophets (2Sam. 7:4; Jer. 25:3; Hos. 1:1). Similarly, the Ten Commandments were literally called the ten words of the Lord (Exo. 34:28; Deu. 4:13).
of the Lord...
יְהוָֹה
yehōwāh
A noun meaning God. The word refers to the proper name of the God of Israel, particularly the name by which He revealed Himself to Moses (Exo. 6:2-3). The divine name has traditionally not been pronounced, primarily out of respect for its sacredness (cf. Exo. 20:7; Deu. 28:58). Until the Renaissance, it was written without vowels in the Hebrew text of the Old Testament, being rendered as YHWH. However, since that time, the vowels of another word, ’aḏōnāy, have been supplied in hopes of reconstructing the pronunciation. Although the exact derivation of the name is uncertain, most scholars agree that its primary meaning should be understood in the context of God's existence, namely, that He is the "I AM THAT I AM" (Exo. 3:14), the One who was, who is, and who always will be (cf. Rev. 11:17). Older translations of the Bible and many newer ones employ the practice of rendering the divine name in capital letters, so as to distinguish it from other Hebrew words. It is most often rendered as LORD (Gen. 4:1; Deu. 6:18; Psm. 18:31,32; Jer. 33:2; Jon. 1:9) but also as GOD (Gen. 6:5; 2Sam. 12:22) or JEHOVAH (Psm. 83:18,19; Isa. 26:4). The frequent appearance of this name in relation to God's redemptive work underscores its tremendous importance (Lev. 26:45; Psm. 19:14,15). Also, it is sometimes compounded with another word to describe the character of the Lord in greater detail (see Gen. 22:14; Exo. 17:15; Jdg. 6:24).
that...
אֲשֶׁר
’ašer
This word functions as (a) a relative pronoun meaning which, who, that or (b) a conjunction meaning that, because, so that, as, so that. The use of the word is determined by its function in the sentence in which it is used. Its basic usage: (a) a relative pronoun (Gen. 21:2; Deu. 1:22; Isa. 5:28; Hos. 3:1); a relative pronoun with a preposition prefixed (Gen. 21:17; Exo. 5:11; 33:12); or with nouns placed before ’ašer in the construct or of state, e.g., Gen. 39:20, "The place where the king's prisoners were confined."
came unto Hosea... Hosea, salvation. The only man whose name is spelled this way (Hos. 1:1-2). He is called Osee in Rom. 9:25.
came...
הָיָה
hāyāh
A verb meaning to exist, to be, to become, to happen, to come to pass, to be done. It is used over 3,500 times in the Old Testament. In the simple stem, the verb often means to become, to take place, to happen. It indicates that something has occurred or come about, such as events that have turned out a certain way (1Sam. 4:16); something has happened to someone, such as Moses (Exo. 32:1, 32:23; 2Kgs. 7:20); or something has occurred just as God said it would (Gen. 1:7, 1:9). Often a special Hebrew construction using the imperfect form of the verb asserts that something came to pass (cf. Gen. 1:7, 1:9). Less often, the construction is used with the perfect form of the verb to refer to something coming to pass in the future (Isa. 7:18, 7:21; Hos. 2:16).
The verb is used to describe something that comes into being or arises. For instance, a great cry arose in Egypt when the firstborn were killed in the tenth plague (Exo. 12:30; cf. Gen. 9:16; Mic. 7:4); and when God commanded light to appear, and it did (Gen. 1:3). It is used to join the subject and verb as in Gen. 1:2 where the earth was desolate and void, or to say Adam and Eve were naked (Gen. 2:25). With certain prepositions, it can mean to follow or to be in favor of someone (Psm. 124:1-2). The verb is used with a variety of other words, normally prepositions, to express subtle differences in meaning, such as to be located somewhere (Exo. 1:5); to serve or function as something (e.g., gods [Exo. 20:3]); to become something or as something, as when a person becomes a living being (Gen. 2:7); to be with or by someone (Deu. 22:2); to be or come on someone or something (e.g., the fear of humans on the beasts [Gen. 9:2]); to express the idea of better than or a comparison (Ezk.15:2), as in the idea of too small (Exo. 12:4).
unto...
אֵל
’ēl, אֶל
’el
A preposition meaning to, into, concerning. It has the basic meaning of toward. It is used in all kinds of situations indicating direction (Gen. 2:19; 16:11; 18:7; Lev. 1:16). It is used metaphorically to refer to speaking to someone (Gen. 8:15) or sexual intercourse (Gen. 16:2; Num. 25:1). It indicates direction when things face each other (Num. 12:8). Its use in the idiom hinneni ’ēl indicates motion toward (Gen. 4:8). Other meanings according to context are: as far as (Jer. 51:9); into (Jon. 1:5); to sit at (Gen. 24:11; 1Kgs. 13:20). Used figuratively, it can mean with regard to something (2Sam. 1:24). When used with other prepositions, it indicates direction or location according to the preposition it is being combined with (Jos. 15:13; 17:4; 1Kgs. 8:6; 2Kgs. 9:18).
It is used in place of or interchangeably for the preposition ‛al and takes on the meaning of upon, on (Jos. 5:14; Jdg. 6:37).
Hosea...
הוֹשֵׁעַ
hôšēa‛
A proper noun designating Hoshea:
A. The name borne by Joshua before it was changed (Num. 13:8; 16). His father was Nun. Hoshea means deliverance, salvation; Joshua, the Lord saves.
B. The last king of Israel. He was considered evil, as were all the kings of northern Israel (2Kgs. 15:30). He assassinated his predecessor Pekah son of Remaliah. He was king when Israel went into exile in 722 B.C. He reigned nine years and was eventually put into prison by Shalmaneser, the Assyrian king (727-722 B.C.).
C. The prophet who prophesied in northern Israel in the central years of the eighth century B.C. He warned Israel of God's coming judgments by the Assyrians. Little is known about him. His name means salvation, deliverance. He was from northern Israel, the son of a man named Beeri (Hos. 1:1). He prophesied under several kings (Hos. 1:1), but his message was primarily to the northern kingdom. He lived during the troublesome times of the last days of northern Israel, which was destroyed in 722 B.C.
D. The name of a leader in Ephraim. He was the son of Azaziah (1Chr. 27:20).
E. The name of a leader of those who returned from exile (Neh. 10:23,24). He supported Nehemiah's reforms.
son of Beeri... Jewish tradition identifies Beeri with Beerah of Reuben (1Chr. 5:6). Christian tradition makes Hosea of the tribe of Issachar.
the son...
בֵּן
bēn
A noun meaning son that occurs almost five thousand times in the Old Testament. Although the most basic meaning and general translation is son, the direct male offspring of human parents (Gen. 4:25; 27:32; Isa. 49:15), it is more generally a relational term because of its variety of applications. This word can express an adopted child (Exo. 2:10); children in general, male and female (Gen. 3:16; 21:7; Exo. 21:5); descendants, such as grandsons (Jos. 22:24-25, 22:27; 2Kgs. 10:30); relative age (Gen. 5:32; 17:12; Prov. 7:7; Song. 2:3); the male offspring of animals (Lev. 22:28; Deu. 22:6-7; 1Sam. 6:7, 6:10); a member of a guild, order, or class (1Kgs. 20:35; 1Chr. 9:30; Ezr. 4:1); a person with a certain quality or characteristic (1Sam. 14:52; 2Sam. 3:34; 2Kgs. 14:14). It may also have a gentilic sense and designate a person from a certain place (Gen. 17:12; Psm. 149:2; Ezk. 23:15, 23:17).
of Beeri...
בְּאֵרִי
be’ēriy
A proper noun designating Beeri:
A. A Hittite (Gen. 26:34).
B. Hosea's father (Hos. 1:1).
in the days... Uzziah, Jotham, Ahaz, and Hezekiah.
יוֹם
yôm
A masculine noun meaning day, time, year. This word stands as the most basic conception of time in the Old Testament. It designates such wide-ranging elements as the daylight hours from sunrise to sunset (Gen. 1:5; 1Kgs. 19:4); a literal twenty-four hour cycle (Deu. 16:8; 2Kgs. 25:30); a generic span of time (Gen. 26:8; Num. 20:15); a given point in time (Gen. 2:17; 47:29; Ezk. 33:12). In the plural, the word may also mean the span of life (Psm. 102:3,4) or a year (Lev. 25:29; 1Sam. 27:7). The prophets often infuse the word with end-times meanings or connotations, using it in connection with a future period of consequential events, such as the "day of the LORD" (Jer. 46:10; Zec. 14:1) or simply, "that day" (Isa. 19:23; Zec. 14:20-21).
Hosea was a prophet to the 10-tribe kingdom, but he had warnings for Judah also. He prophesied in the reigns of Uzziah, Jotham, Ahaz, and Hezekiah, kings of Judah, and in the days of Jeroboam, king of Israel. The period must have been at least 72 years, for if he prophesied during the last 2 years of Jeroboam, there would be 38 years in the rest of the time of Uzziah’s reign to be counted, besides 16 years of Jotham’s reign and 16 years of Ahaz’s reign (making a total of 72 years); this would not include any time of his prophesying in the reign of Hezekiah (Hos. 1:1). The book of Hosea points to the imminent destruction of the 10 tribes and the fall of Samaria (predicted in Hos. 13:16), which took place in the 6th year of Hezekiah. The book is quoted in the N.T. in Mat. 2:15; 9:13; 12:7; Rom. 9:25-26; 1Cor. 15:55; 1Pet. 2:5, 2:10.
of Uzziah...
עֻזִּיָּהוּ
‛uzziyyāhû, עֻזִּיָּה
‛uzziyyāh
A proper noun designating Uzziah:
A. The father of Jehonathan. He was overseer of the various treasuries and storehouses of the districts set up by David (1Chr. 27:25).
B. The son of Uriel and a priestly descendant of the family of Kohath (1Chr. 6:24).
C. A king of Judah and son of Amaziah. He reigned the same time as Azariah (see H5838,N.). He reigned 792-767 B.C. including a co-regency, a total of fifty-two years (see esp. 2Kgs. 15:1-7; 2Chr. 26:1-23). A great earthquake took place during his reign (Zec. 14:5).
D. A son of Zechariah who resettled in Jerusalem in the time of Nehemiah (Neh. 11:4).
E. A son of Harim who had married with a foreigner during the exile (Ezr. 10:21).
Jotham...
הוֹשֵׁעַ
hôšēa‛
A proper noun designating Hoshea:
A. The name borne by Joshua before it was changed (Num. 13:8; 16). His father was Nun. Hoshea means "deliverance, salvation"; Joshua, "the Lord saves."
B. The last king of Israel. He was considered evil, as were all the kings of northern Israel (2Kgs. 15:30). He assassinated his predecessor Pekah son of Remaliah. He was king when Israel went into exile in 722 B.C. He reigned nine years and was eventually put into prison by Shalmaneser, the Assyrian king (727-722 B.C.).
C. The prophet who prophesied in northern Israel in the central years of the eighth century B.C. He warned Israel of God's coming judgments by the Assyrians. Little is known about him. His name means "salvation, deliverance." He was from northern Israel, the son of a man named Beeri (Hos. 1:1). He prophesied under several kings (Hos. 1:1), but his message was primarily to the northern kingdom. He lived during the troublesome times of the last days of northern Israel, which was destroyed in 722 B.C.
D. The name of a leader in Ephraim. He was the son of Azaziah (1Chr. 27:20).
E. The name of a leader of those who returned from exile (Neh. 10:23,24). He supported Nehemiah's reforms.
Ahaz...
אָחָז
’āḥāz
A proper noun designating Ahaz:
A. The name of a king of Judah who ruled 735-715 B.C. Ahaz is a shortened name for Jehoahaz. The name means "he has seized." His reign lasted 17 years. He was the son of Jotham, who reigned before him. His most famous son was Hezekiah (2Kgs. 15:38; 16:1-2, 16:5, 16:7-8). He did not follow the will of God as David had (2Kgs. 16), but pursued the practices of the pagan nations (1Kgs. 16:1-4). He was faithless at crucial times and did not trust the Lord to deliver him and Judah from their enemies (Isa. 7:1-12), especially from Assyria. He brought in pagan altar styles into the Temple area (2Kgs. 16:10-20). Isaiah prophesied during his reign (Isa. 1:1; 14:28).
B. The name of a Benjamite, a son of Micah. Ahaz fathered Jehoaddah (1Chr. 8:35-36) and was himself a great-grandson of Saul (1Chr. 9:39, 9:42).
Hezekiah...
This would not include any time of his prophesying in the reign of Hezekiah (Hos. 1:1). The book of Hosea points to the imminent destruction of the 10 tribes and the fall of Samaria (predicted in Hos. 13:16), which took place in the 6th year of Hezekiah.
kings...
מֶלֶךּ
meleḵ
A masculine noun meaning king. The feminine form is malkāh, meaning queen, though the concept is more of a king's consort than a monarchical ruler. The word meleḵappears over 2,500 times in the Old Testament. In many biblical contexts, this term is simply a general term, denoting an individual with power and authority. It is parallel with and conceptually related to a number of other Hebrew words that are usually translated as lord, captain, prince, chief, or ruler. It is used in reference to men and often with a genitive of people or place (Gen. 14:1; Exo. 1:15; 2Sam. 2:4); the Lord who demonstrates His power and authority over Israel (Isa. 41:21; 44:6); and over each individual (Psm. 5:2,3; 44:4,5). In pagan worship, the worshipers of idols attribute this term with its connotations to their idols (Isa. 8:21; Amos 5:26).
of Judah...
יְהוּדָה
yehûḏāh
A proper noun designating Judah:
A. The fourth son of Jacob through Leah (Gen. 29:35; 35:23). He married a Canaanite woman and bore two sons by her (Er, Onan). Er died and then Onan his brother died, leaving Tamar, Er's wife, without a child. Judah, heartlessly, refused to allow his third son to have a child by Tamar. Judah then committed an unwitting, but heinous sin with his daughter-in-law by hiring her as a prostitute and unwittingly fathered twins by her (Gen. 38). His lack of compassion is evident in the story. Judah himself bore many other sons (Gen. 46:12). Jacob prophesied of the high status Judah and his descendants would have among the patriarchs (Gen. 49:8-12). He and they would be above their enemies, their own kinsmen; he was compared to a lion. He would have royal prerogatives ("scepter," "rulership"); he would be prosperous and powerful in appearance (cf. also Deu. 33:7). From Judah would come the Star out of Jacob and Israel (Gen. 24:17).
B. The territory of Judah ran north-south from north of Jerusalem and Aijalom and south to Kadesh Barnea. Its eastern border ran from Gath south to the El-Arish (River of Egypt). Its eastern border was the Dead Sea and a boundary running from the Brook Zered southwest to Kadesh Barnea. Jerusalem, Hebron, and Bethlehem, all important cities in Israel and the Old Testament, were within its boundaries.
The tribe took its territory in Canaan rather forcefully (Jdg. 1:1-9) but could not totally capture Jerusalem. Judah seems gradually to have become isolated from the northern tribes (Jdg. 4; 5).
Under David, Judah became powerful. David was crowned king in Judah at Hebron and then captured Jerusalem to consolidate Judah and to attract the other tribes to Jerusalem as the central capital and worship center of the nation (2Sam. 5:1-16). Solomon attempted to consolidate the nation further, but through poor politics, poor economics, oppressive taxation, and megalomaniac building projects, he forced those outside of Judah into a subordinate, almost slave-like position toward Judah and Jerusalem (2Sam. 8-12). As a result, Israel split off from Judah after Solomon's death in 930 B.C. The nation of Israel went into exile in 722 B.C., while the nation of Judah, with the Davidic covenant and royal line intact, lingered on with a few good kings (Asa, Jehosophat, Joash, Hezekiah, Josiah) until she too was destroyed because of her religious and moral corruption (2Kgs. 25).
Within Judah, God had chosen a king and established an eternal covenant (2 Sam. 7). The tribe of Judah went into exile in 586 B.C., as predicted by Jeremiah, but likewise returned in 538 B.C. according to the prophet's word, still bearing the promised royal seed. The tribe was a mere shadow of itself from then until the end of the Old Testament. The high priest became dominant, for no kings were permitted in Judah, now a province of Persia, then Egypt, Syria, and Rome.
C. A Levite who had intermarried with the foreign people of the land in Ezra's day (Ezr. 10:23).
D. A district or sectional director in Jerusalem over its newly returned residents from exile or the surrounding region (Neh. 11:9).
E. A leading Levite who returned from exile from Babylon under Zerubbabel (Neh. 12:8).
F. A priest who took part in the procession celebrating the rebuilding of the wall of Jerusalem (Neh. 12:34).
The kingdom had split at this time. Hosea is a prophet to the ten tribes, spoken of as Israel. The other two tribes were spoken of as Judah. It was hard for the people to hear his warnings, because there were good times in the land. This is Jeroboam the second, spoken of here. He raised Israel to great splendor, but was very evil. His father, Joash was evil, also.
One tremendous difference in Judah and Israel is that more of Judah’s kings followed after God, than did Israel’s evil kings. All of Israel’s kings were evil. Hosea prophesied during the reign of all four of the kings of Judah, above mentioned. He prophesied in Israel and not in Judah. It is believed by some that he prophesied for about 70 years.
and in the days... same as above.
Of Jeroboam...
יָרָבְעָ ם
yāroḇ‛ām
A proper noun designating Jeroboam:
A. Jeroboam I, son of Nebat, an Ephraimite, the first king of Israel. He unfortunately caused Israel to sin by building golden calves at Bethel and Dan, thus negating any possibility for true worship in northern Israel. His name possibly means "may he strive for the people ‛am." He reigned 930-910 B.C., seventeen years. He pulled the Israelites away from God's chosen Temple worship at Jerusalem and started them on the way to spiritual harlotry and corruption. He thereby became the model of rebellion and sin for all the kings of northern Israel (1Kgs. 16:2; 22:52,53; 2Kgs. 3:3). Even after a stern rebuke by a prophet, he continued to establish false priests and corrupt worship in Israel (1Kgs. 13:33-34).
Although he had begun as one of Solomon's supporters and administrators he rebelled against the harsh policies of Solomon, but the Lord supported his move (1Kgs. 11:29-33). Even before he was king, he had not followed the Lord in service and worship properly. The Lord gave Jeroboam the ten northern tribes to rule over, promising to prosper him if he served Him (1Kgs. 11:34-39). Jeroboam was forced to seek asylum in Egypt with Pharaoh Shishak until Solomon died. When he returned, he tried to get Rehoboam to change Solomon's harsh policies toward Israel but to no avail (1Kgs. 12:1-20).
B. A king of Israel, son of Jehoash. He reigned, including his co-regency with Jehoash, for forty-one years (793-753 B.C.). He was a powerful political king who enlarged the borders of Israel (2Kgs. 14:25) and brought on prosperous economic times but continued to lead Israel in the way of Jeroboam II, who made Israel sin. He ruled in his capital, Samaria, and delivered Israel from her enemies. Amos predicted his death and judgment from God (Amos 1:1; 7:9-11).
the son... same as above.
of Joash...
יוֹאָשׁ
yô’āš
A proper noun designating Joash:
A. A king of Judah who reigned (835-796 B.C.), forty years. He was a good king who repaired the Temple of the Lord. His mother was Zibiah. He reigned during the time of the high priest Jehoiada who served as a counselor to him (2Kgs.12:1-2). His reforms were not thorough (2Kgs. 12:3), but he paid the workmen fair wages (2Kgs. 12:14). Unfortunately, he was forced to pay tribute to Hazael, king of Aram (Syria).
B. A king of Israel (798-782 B.C.) who reigned sixteen years. His reign was evil, for he followed in the footsteps of Jeroboam I, son of Nebat. He continued in the corrupt and false worship of his father. He fought with Amaziah of Judah (2Kgs. 13:12-13). He called upon and honored Elisha the prophet (2Kgs. 13:14-19).
C. The father of Gideon, a famous judge in Israel. He bravely defended Gideon and the Lord before the people of the city (Jdg. 6:30-32).
D. A son in the house of Ahab, one of Israel's most wicked kings. He was in charge of the prison (1Kgs. 22:26-27).
E. One of David's mighty warriors and a Benjamite, very skilled in bow and arrow and in the use of slings (1Chr. 12:1-3).
F. A descendant of the tribe of Judah who in ancient times exercised some rulership in Moab and Lehem (1Chr. 4:22).
Hosea’s Times
In Hebrew the name Hosea salvation is the same as Hoshea, Israel’s last king (2Kgs. 17:1). Hoshea was also Joshua’s original name (Num. 13:8, 13:16). Nothing is known of Hosea’s family background except that he was a son of Beeri.
Hosea’s ministry extended for a number of decades in the second half of the eighth century b.c. Four kings of Judah (Uzziah, Jotham, Ahaz, and Hezekiah) reigned when Hosea prophesied. Only one king of the north (Jeroboam II), is mentioned though Hosea’s message was directed primarily to the Northern Kingdom. Six kings of Israel followed Jeroboam II during the reigns of the four Judean kings mentioned. Perhaps Hosea omitted those six as stated under “Date” in the Introduction to point up the legitimacy of the Davidic dynasty in Judah.
King...
same as above.
of
Israel...
יִשְׂרָאֵל
yiśrā’ēl
A proper noun designating Israel:
A. The name given to Jacob after he successfully wrestled with the messenger of God (Gen. 32:28). The name means he who struggles with God. It was used of the descendants of Jacob who went to Egypt (70 in all) but was applied to the nation that developed from those descendants (Exo. 1:1, 1:7). This name is explained again in Gen. 35:10. The name Jacob had been interpreted in context as well (Gen. 25:26), he deceives.
B. The persons descended from Jacob who was renamed Israel (Gen. 35:10; see A above). His descendants became known as Israel (Exo. 1:1, 1:7). They were known as the twelve tribes of Israel, Jacob (Gen. 49:7, 49:16, 49:28). The Lord became the Rock of Israel (Gen. 49:24).
The land of Israel was ideally the territory first described to Abraham. It stretched from the river of Egypt El-Arish to the great Euphrates River and encompassed the territory of the Kenites, Kenizzites, Kadmonites, Hittites, Perizzites, Rephaites, Amorites, Canaanites, Girgashites, and Jebusites (Gen. 15:17-21; cf. also Gen. 10:15-18). The full expanse of this territory was occupied during the reign of David and Solomon and approached during the time of Israel-Judah under the respective contemporary reigns of Jeroboam II in Israel and Azariah (Uzziah) in Judah. Most often, however, the land of Israel in the Old Testament is designated as the territory from Dan north to Beersheba south. After Israel divided into two kingdoms in 930 B.C., the name refers still to all of Israel but most often to northern Israel. After the return from exile in 538 B.C., the term is used of the whole restored community again regularly.
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