Hosea 13 — WLC — Scriptura

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13כְּדַבֵּ֤ר אֶפְרַ֙יִם֙ רְתֵ֔ת נָשָׂ֥א ה֖וּא בְּיִשְׂרָאֵ֑ל וַיֶּאְשַׁ֥ם בַּבַּ֖עַל וַיָּמֹֽת׃^{Verse 2}וְעַתָּ֣ה ׀ יוֹסִ֣פוּ לַחֲטֹ֗א וַיַּעְשׂ֣וּ לָהֶם֩ מַסֵּכָ֨ה מִכַּסְפָּ֤ם כִּתְבוּנָם֙ עֲצַבִּ֔ים מַעֲשֵׂ֥ה חָרָשִׁ֖ים כֻּלֹּ֑ה לָהֶם֙ הֵ֣ם אֹמְרִ֔ים זֹבְחֵ֣י אָדָ֔ם עֲגָלִ֖ים יִשָּׁקֽוּן׃^{Verse 3}לָכֵ֗ן יִֽהְיוּ֙ כַּעֲנַן־בֹּ֔קֶר וְכַטַּ֖ל מַשְׁכִּ֣ים הֹלֵ֑ךְ כְּמֹץ֙ יְסֹעֵ֣ר מִגֹּ֔רֶן וּכְעָשָׁ֖ן מֵאֲרֻבָּֽה׃^{Verse 4}וְאָנֹכִ֛י יְהוָ֥ה אֱלֹהֶ֖יךָ מֵאֶ֣רֶץ מִצְרָ֑יִם וֵאלֹהִ֤ים זֽוּלָתִי֙ לֹ֣א תֵדָ֔ע וּמוֹשִׁ֥יעַ אַ֖יִן בִּלְתִּֽי׃^{Verse 5}אֲנִ֥י יְדַעְתִּ֖יךָ בַּמִּדְבָּ֑ר בְּאֶ֖רֶץ תַּלְאֻבֽוֹת׃^{Verse 6}כְּמַרְעִיתָם֙ וַיִּשְׂבָּ֔עוּ שָׂבְע֖וּ וַיָּ֣רָם לִבָּ֑ם עַל־כֵּ֖ן שְׁכֵחֽוּנִי׃^{Verse 7}וָאֱהִ֥י לָהֶ֖ם כְּמוֹ־שָׁ֑חַל כְּנָמֵ֖ר עַל־דֶּ֥רֶךְ אָשֽׁוּר׃^{Verse 8}אֶפְגְּשֵׁם֙ כְּדֹ֣ב שַׁכּ֔וּל וְאֶקְרַ֖ע סְג֣וֹר לִבָּ֑ם וְאֹכְלֵ֥ם שָׁם֙ כְּלָבִ֔יא חַיַּ֥ת הַשָּׂדֶ֖ה תְּבַקְּעֵֽם׃^{Verse 9}שִֽׁחֶתְךָ֥ יִשְׂרָאֵ֖ל כִּֽי־בִ֥י בְעֶזְרֶֽךָ׃^{Verse 10}אֱהִ֤י מַלְכְּךָ֙ אֵפ֔וֹא וְיוֹשִֽׁיעֲךָ֖ בְּכָל־עָרֶ֑יךָ וְשֹׁ֣פְטֶ֔יךָ אֲשֶׁ֣ר אָמַ֔רְתָּ תְּנָה־לִּ֖י מֶ֥לֶךְ וְשָׂרִֽים׃^{Verse 11}אֶֽתֶּן־לְךָ֥ מֶ֙לֶךְ֙ בְּאַפִּ֔י וְאֶקַּ֖ח בְּעֶבְרָתִֽי׃ ס^{Verse 12}צָרוּר֙ עֲוֺ֣ן אֶפְרָ֔יִם צְפוּנָ֖ה חַטָּאתֽוֹ׃^{Verse 13}חֶבְלֵ֥י יֽוֹלֵדָ֖ה יָבֹ֣אוּ ל֑וֹ הוּא־בֵן֙ לֹ֣א חָכָ֔ם כִּֽי־עֵ֥ת לֹֽא־יַעֲמֹ֖ד בְּמִשְׁבַּ֥ר בָּנִֽים׃^{Verse 14}מִיַּ֤ד שְׁאוֹל֙ אֶפְדֵּ֔ם מִמָּ֖וֶת אֶגְאָלֵ֑ם אֱהִ֨י דְבָרֶיךָ֜ מָ֗וֶת אֱהִ֤י קָֽטָבְךָ֙ שְׁא֔וֹל נֹ֖חַם יִסָּתֵ֥ר מֵעֵינָֽי׃^{Verse 15}כִּ֣י ה֔וּא בֵּ֥ן אַחִ֖ים יַפְרִ֑יא יָב֣וֹא קָדִים֩ ר֨וּחַ יְהוָ֜ה מִמִּדְבָּ֣ר עֹלֶ֗ה וְיֵב֤וֹשׁ מְקוֹרוֹ֙ וְיֶחֱרַ֣ב מַעְיָנ֔וֹ ה֣וּא יִשְׁסֶ֔ה אוֹצַ֖ר כָּל־כְּלִ֥י חֶמְדָּֽה׃

Commentary

Because Israel would not desist from its idolatry, and entirely forgot the goodness of its God, He would destroy its might and glory (Hos 13:1-8). Because it did not acknowledge the Lord as its help, its throne would be annihilated along with its capital; but this judgment would become to all that were penitent a regeneration to newness of life. Hos 13:1. "When Ephraim spake, there was terror; he exalted himself in Israel; then he offended through Baal, and died. Hos 13:2. And now they continue to sin, and make themselves molten images out of their silver, idols according to their understanding: manufacture of artists is it all: they say of them, Sacrificers of men: let them kiss calves." In order to show how deeply Israel had fallen through its apostasy, the prophet points to the great distinction which the tribe of Ephraim formerly enjoyed among the tribes of Israel. The two clauses of Hos 13:1 cannot be so connected together as that נשׂא should be taken as a continuation of the infinitive דּבּר. The emphatic הוּא is irreconcilable with this. We must rather take רתת (ἁπ. λεγ., in Aramaean = רטט, Jer 49:24, terror, tremor) as the apodosis to kedabbēr 'Ephraim (when Ephraim spake), like שׂאת in Gen 4:7 : "As Ephraim spake there was terror," i.e., men listened with fear and trembling (cf. Job 29:21). נשׂא is used intransitively, as in Nah 1:5; Psa 89:10. Ephraim, i.e., the tribe of Ephraim, "exalted itself in Israel," - not "it was distinguished among its brethren" (Hitzig), but "it raised itself to the government." The prophet has in his mind the attempts made by Ephraim to get the rule among the tribes, which led eventually to the secession of the ten tribes from the royal family of David, and the establishment of the kingdom of Israel by the side of that of Judah. When Ephraim had secured this, the object of its earnest endeavours, it offended through Baal; i.e., not only through the introduction of the worship of Baal in the time of Ahab (Kg1 16:31.), but even through the establishment of the worship of the calves under Jeroboam (Kg1 12:28), through which Jehovah was turned into a Baal. ויּמת, used of the state or kingdom, is equivalent to "was given up to destruction" (cf. Amo 2:2). The dying commenced with the introduction of the unlawful worship (cf. Kg1 12:30). From this sin Ephraim (the people of the ten tribes) did not desist: they still continue to sin, and make themselves molten images, etc., contrary to the express prohibition in Lev 19:4 (cf. Exo 20:4). These words are not merely to be understood as signifying, that they added other idolatrous images in Gilgal and Beersheba to the golden calves (Amo 8:14); but they also involve their obstinate adherence to the idolatrous worship introduced by Jeroboam (compare Kg2 17:16). בּתבוּדם from תּבוּנה, with the feminine termination dropped on account of the suffix (according to Ewald, 257, d; although in the note Ewald regards this formation as questionable, and doubts the correctness of the reading): "according to their understanding," i.e., their proficiency in art. The meaning of the second hemistich, which is very difficult, depends chiefly upon the view we take of זבחי אדם, viz., whether we render these words "they who sacrifice men," as the lxx, the fathers, and many of the rabbins and Christian expositors have done; or "the sacrificers of (among) men," as Kimchi, Bochart, Ewald, and others do, after the analogy of אביוני אדם in Isa 29:19. Apart from this, however, zōbhechē 'âdâm cannot possibly be taken as an independent sentence, such as "they sacrifice men," or "human sacrificers are they," unless with the lxx we change the participle זבחי arbitrarily into the perfect זבחוּ. As the words read, they must be connected with what follows or with what precedes. But if we connect them with what follows, we fail to obtain any suitable thought, whether we render it "human sacrificers (those who sacrifice men) kiss calves," or "the sacrificers among men kiss calves." The former is open to the objection that human sacrifices were not offered to the calves (i.e., to Jehovah, as worshipped under the symbol of a calf), but only to Moloch, and that the worshippers of Moloch did not kiss calves. The latter, "men who offer sacrifice kiss calves," might indeed be understood in this sense, that the prophet intended thereby to denounce the great folly, that men should worship animals; but this does not suit the preceding words הם אמרים, and it is impossible to see in what sense they could be employed. There is no other course left, therefore, than to connect Zōbhechē 'âdâm with what precedes, though not in the way proposed by Ewald, viz., "even to these do sacrificers of men say." This rendering is open to the following objections: (1) that הם after להם would have to be taken as an emphatic repetition of the pronoun, and we cannot find any satisfactory ground for this; and, (2) what is still more important, the fact that 'âmâr would be used absolutely, in the sense of "they speak in prayer," which, even apart from the "prayer," cannot be sustained by any other analogous example. These difficulties vanish if we take Zōbhechē 'âdâm as an explanatory apposition to hēm: "of them (the ‛ătsabbı̄m) they say, viz., the sacrificers from among men (i.e., men who sacrifice), Let them worship calves." By the apposition zōbhechē 'âdâm, and the fact that the object ‛ăgâlı̄m is placed first, so that it stands in immediate contrast to 'âdâm, the absurdity of men kissing calves, i.e., worshipping them with kisses (see at Kg1 19:18), is painted as it were before the eye.

They prepare for themselves swift destruction in consequence. Hos 13:3. "Therefore will they be like the morning cloud, and like the dew that passes early away, as chaff blows away from the threshing-floor, and as smoke out of the window." Lâkhēn, therefore, viz., because they would not let their irrational idolatry go, they would quickly perish. On the figures of the morning cloud and dew, see at Hos 6:4. The figure of the chaff occurs more frequently (vid., Isa 17:13; Isa 41:15-16; Psa 1:4; Psa 35:5, etc.). יס'ער is used relatively: which is stormed away, i.e., blown away from the threshing-floor by a violent wind. The threshing-floors were situated upon eminences (compare my Bibl. Archol. ii. p. 114). "Smoke out of the window," i.e., smoke from the fire under a saucepan in the room, which passed out of the window-lattice, as the houses were without chimneys (see Psa 68:3).

"And yet I am Jehovah thy God from the land of Egypt hither; and thou knowest no God beside me, and there is no helper beside me. Hos 13:5. I knew thee in the desert, in the land of burning heats." As in Hos 12:10, a contrast is drawn here again between the idolatry of the people and the uninterrupted self-attestation of Jehovah to the faithless nation. From Egypt hither Israel has known no other God than Jehovah, i.e., has found no other God to be a helper and Saviour. Even in the desert He knew Israel, i.e., adopted it in love. ידע, to know, when applied to God, is an attestation of His love and care (compare Amo 3:2; Isa 58:3, etc.). The ἁπ. λεγ. תּלאוּבת, from לאב, Arab. lâb, med. Vav, to thirst, signifies burning heat, in which men famish with thirst (for the fact, compare Deu 8:15).

But prosperity made Israel proud, so that it forgot its God. Hos 13:6. "As they had their pasture, they became full; they became full, and their heart was lifted up: therefore have they forgotten me." This reproof is taken almost word for word from Deu 8:11. (cf. Deu 31:20; Deu 32:15.). כּמרעיתם, answering to their pasture, i.e., because they had such good pasture in the land given them by the Lord. The very thing of which Moses warned the people in Deu 8:11 has come to pass. Therefore are the threats of the law against the rebellious fulfilled upon them.

"And I became like a lion to them; as a leopard by the wayside do I lie in wait. Hos 13:8. I fall upon them as a bear robbed of its young, and tear in pieces the enclosure of their heart, and eat them there like a lioness: the beast of the field will tear them in pieces." The figure of the pasture which made Israel full (Hos 13:6) is founded upon the comparison of Israel to a flock (cf. Hos 4:16). The chastisement of the people is therefore represented as the tearing in pieces and devouring of the fattened flock by wild beasts. God appears as a lion, panther, etc., which fall upon them (cf. Hos 5:14). ואהי does not stand for the future, but is the preterite, giving the consequence of forgetting God. The punishment has already begun, and will still continue; we have therefore from אשׁוּר onwards imperfects or futures. אשׁוּר, from שׁוּר, to look round, hence to lie in wait, as in Jer 5:26. It is not to be changed into 'Asshur, as it is by the lxx and Vulgate. סגור לבּם, the enclosure of their heart, i.e., their breast. Shâm (there) points back to ‛al-derekh (by the way).

Hos 13:9 commences a new strophe, in which the prophet once more discloses to the people the reason for their corruption (Hos 13:9-13); and after pointing to the saving omnipotence of the Lord (Hos 13:14), holds up before them utter destruction as the just punishment for their guilt (Hos 13:15 and Hos 14:1). Hos 13:9. "O Israel, it hurls thee into destruction, that thou (art) against me, thy help. Hos 13:10. Where is thy king? that he may help thee in all thy cities: and (where) they judges? of whom thou saidst, Give me king and princes! Hos 13:11. I give thee kings in my anger, and take them away in my wrath." שׁחתך does not combine together the verbs in Hos 13:8, as Hitzig supposes; nor does Hos 13:9 give the reason for what precedes, but shichethkhâ is explained by Hos 13:10, from which we may see that a new train of thought commences with Hos 13:9. Shichēth does not mean to act corruptly here, as in Deu 32:5; Deu 9:12, and Exo 32:7, but to bring into corruption, to ruin, as in Gen 6:17; Gen 9:15; Num 32:15, etc. The sentence כּי בי וגו cannot be explained in any other way than by supplying the pronoun אתּה, as a subject taken from the suffix to שׁחתך (Marck, and nearly all the modern commentators). "This throws thee into distress, that thou hast resisted me, who am thy help." בעזרך: as in Deu 33:26, except that ב is used in the sense of against, as in Gen 16:12; Sa2 24:17, etc. This opposition did not take place, however, when all Israel demanded a king of Samuel (Sa1 8:5). For although this desire is represented there (Hos 13:7) as the rejection of Jehovah, Hosea is speaking here simply of the Israel of the ten tribes. The latter rebelled against Jehovah, when they fell away from the house of David, and made Jeroboam their king, and with contempt of Jehovah put their trust in the might of their kings of their own choosing (Kg1 12:16.). But these kings could not afford them any true help. The question, "Where" ('ehı̄ only occurs here and twice in Hos 13:14, for אי or איה, possibly simply from a dialectical variation - vid. Ewald, 104, c - and is strengthened by אפוא, as in Job 17:15), "Where is thy king, that he may help thee?" does not presuppose that Israel had no king at all at that time, and that the kingdom was in a state of anarchy, but simply that it had no king who could save it, when the foe, the Assyrian, attacked it in all its cities. Before shōpheteykhâ (thy judges) we must repeat 'ĕhı̄ (where). The shōphetı̄m, as the use of the word sârı̄m (princes) in its stead in the following clause clearly shows, are not simple judges, but royal counsellors and ministers, who managed the affairs of the kingdom along with the king, and superintended the administration of justice. The saying, "Give me a king and princes," reminds us very forcibly of the demand of the people in the time of Samuel; but they really refer simply to the desire of the ten tribes for a king of their own, which manifested itself in their dissatisfaction with the rule of the house of David, and their consequent secession, and to their persistence in this secession amidst all the subsequent changes of the government. We cannot therefore take the imperfects אתּן and אקּח in Hos 13:11 as pure preterites, i.e., we cannot understand them as referring simply to the choice of Jeroboam as king, and to his death. The imperfects denote an action that is repeated again and again, for which we should use the present, and refer to all the kings that the kingdom of the ten tribes had received and was receiving still, and to their removal. God in His wrath gives the sinful nation kings and takes them away, in order to punish the nation through its kings. This applies not merely to the kings who followed one another so rapidly through conspiracy and murder, although through these the kingdom was gradually broken up and its dissolution accelerated, but to the rulers of the ten tribes as a whole. God gave the tribes who were discontented with the theocratical government of David and Solomon a king of their own, that He might punish them for their resistance to His government, which came to light in the rebellion against Rehoboam. He suspended the division of the kingdom not only over Solomon, as a punishment for his idolatry, but also over the rebellious ten tribes, who, when they separated themselves from the royal house to which the promise had been given of everlasting duration, were also separated from the divinely appointed worship and altar, and given up into the power of their kings, who hurled one another from the throne; and God took away this government from them to chastise them for their sins, by giving them into the power of the heathen, and by driving them away from His face. It is to this last thought, that what follows is attached. The removal of the king in wrath would occur, because the sin of Ephraim was reserved for punishment.

"The guilt of Ephraim is bound together: his sin is preserved. Hos 13:13. The pains of a travailing woman come upon him: he is an unwise son; that he does not place himself at the time in the breaking forth of children." Hos 13:12 is a special application of Deu 32:34 to the ten tribes. Tsârūr, bound up in a bundle, like a thing which you wish to take great care of (compare Job 14:17; Sa1 25:29). The same thing is applied in tsâphūn, hidden, carefully preserved, so as not to be lost (Job 21:19). "All their sins are preserved for punishment" (Chald.). Therefore will pains overtake Ephraim like a woman in labour. The pains of childbirth are not merely a figurative representation of violent agony, but of the sufferings and calamities connected with the refining judgments of God, by which new life was to be born, and a complete transformation of all things effected (cf. Mic 4:9-10; Isa 13:8; Isa 26:17; Mat 24:8). He cannot be spared these pains, for he is a foolish son (cf. Deu 32:6, Deu 32:28.). But in what respect? This is explained in the words כּי עת וגו, "for at the time," or as עת cannot stand for לעת, more correctly "when it is time," he does not place himself in, i.e., does not enter, the opening of the womb. Mishbar bânı̄m is to be explained as in Kg2 19:3 and Isa 37:3; and עמד, c. ב as in Eze 22:30. If the child does not come to the opening at the right time, the birth is retarded, and the life of both mother and child endangered. The mother and child are one person here. And this explains the transition from the pains of the mother to the behaviour of the child at the time of birth. Ephraim is an unwise son, inasmuch as even under the chastening judgment he still delays his conversion, and will not let himself be new-born, like a child, that at the time of the labour-pains will not enter the opening of the womb and so come to the birth.

But in order to preserve believers from despair, the Lord announces in Hos 13:14 that He will nevertheless redeem His people from the power of death. Hos 13:14. "Out of the hand of hell will I redeem them; from death will I set them free! Where are thy plagues, O death? where thy destruction, O hell! Repentance is hidden from mine eyes." The fact that this verse contains a promise, and not a threat, would hardly have been overlooked by so many commentators, if they had not been led, out of regard to Hos 13:13, Hos 13:15, to put force upon the words, and either take the first clauses as interrogative, "Should I ... redeem?" (Calvin and others), or as conditional, "I would redeem them," with "si resipiscerent" (supplied (Kimchi, Sal. b. Mel. Ros., etc.). But apart from the fact that the words supplied are perfectly arbitrary, with nothing at all to indicate them, both of these explanations are precluded by the sentences which follow: for the questions, "Where are thy plagues, O death?" etc., are obviously meant to affirm the conquest or destruction of hell and death. And this argument retains its force even if we take אהי as an optative from היה, without regard to Hos 13:10, since the thought, "I should like to be thy plague, O death," presupposes that deliverance from the power of death is affirmed in what comes before. But, on account of the style of address, we cannot take אהי even as an interrogative, in the sense of "Should I be," etc. And what would be the object of this gradation of thought, if the redemption from death were only hypothetical, or were represented as altogether questionable? If we take the words as they stand, therefore, it is evident that they affirm something more than deliverance when life is in danger, or preservation from death. To redeem or ransom from the hand (or power) of hell, i.e., of the under world, the realm of death, is equivalent to depriving hell of its prey, not only by not suffering the living to die, but by bringing back to life those who have fallen victims to hell, i.e., to the region of the dead. The cessation or annihilation of death is expressed still more forcibly in the triumphant words: "Where are thy plagues (pestilences), O death? where thy destruction, O hell?" of which Theodoret has aptly observed, παιανίζειν κατὰ θανάτου κελεύει. דּבריך is an intensive plural of debher, plague, pestilence, and is to be explained in accordance with Psa 91:6, where we also find the synonym קטב in the form קטב, pestilence or destruction. The Apostle Paul has therefore very properly quoted these words in Co1 15:55, in combination with the declaration in Isa 25:8, "Death is swallowed up in victory," to confirm the truth, that at the resurrection of the last day, death will be annihilated, and that which is corruptible changed into immortality. We must not restrict the substance of this promise, however, to the ultimate issue of the redemption, in which it will receive its complete fulfilment. The suffixes attached to 'ephdēm and 'eg'âlēm point to Israel of the ten tribes, like the verbal suffixes in Isa 25:8. Consequently the promised redemption from death must stand in intimate connection with the threatened destruction of the kingdom of Israel. Moreover, the idea of the resurrection of the dead was by no means so clearly comprehended in Israel at that time, as that the prophet could point believers to it as a ground of consolation when the kingdom was destroyed. The only meaning that the promise had for the Israelites of the prophet's day, was that the Lord possessed the power even to redeem from death, and raise Israel from destruction into newness of life; just as Ezekiel (ch. 37) depicts the restoration of Israel as the giving of life to the dry bones that lay scattered about the field. The full and deeper meaning of these words was but gradually unfolded to believers under the Old Testament, and only attained complete and absolute certainty for all believers through the actual resurrection of Christ. But in order to anticipate all doubt as to this exceedingly great promise, the Lord adds, "repentance is hidden from mine eyes," i.e., my purpose of salvation will be irrevocably accomplished. The ̔απ. λεγ. nōcham does not mean "resentment" (Ewald), but, as a derivative of nicham, simply consolation or repentance. The former, which the Septuagint adopts, does not suit the context, which the latter alone does. The words are to be interpreted in accordance with Psa 89:36 and Psa 110:4, where the oath of God is still further strengthened by the words ולא ינּחם, "and will not repent;" and לא ינחם corresponds to אם אכזּב in Psa 89:36 (Marck and Krabbe, Quaestion. de Hos. vatic. spec. p. 47). Compare Sa1 15:29 and Num 23:19.

"For he will bear fruit among brethren. East wind will come, a wind of Jehovah, rising up from the desert; and his fountain will dry up, and his spring become dried. He plunders the treasuries of all splendid vessels." The connection between the first clause and the previous verse has been correctly pointed out by Marck. "Hos 13:15," he says, "adduces a reason to prove that the promised grace of redemption would certainly stand firm." כּי cannot be either a particle of time or of condition here (when, or if); for neither of them yields a suitable thought, since Ephraim neither was at that time, nor could become, fruit-bearing among brethren. Ewald's hypothetical view, "Should Ephraim be a fruitful child," cannot be grammatically sustained, since kı̄ is only used in cases where a circumstance is assumed to be real. For one that is merely supposed to be possible, אם is required, as the interchange of אם and כּי, in Num 5:19-20, for example, clearly shows. The meaning of יפריא is placed beyond all doubt by the evident play upon the name Ephraim; and this also explains the writing with א instead of ה fo d, as well as the idea of the sentence itself: Ephraim will bear fruit among the brethren, i.e., the other tribes, as its name, double-fruitfulness, affirms (see at Gen 41:52). This thought, through which the redemption from death set before Israel is confirmed, is founded not only upon the assumption that the name must become a truth, but chiefly upon the blessing which the patriarch promised to the tribe of Ephraim on the ground of its name, both in Gen 48:4, Gen 48:20, and Gen 49:22. Because Ephraim possessed such a pledge of blessing in its very name, the Lord would not let it be overwhelmed for ever in the tempest that was bursting upon it. The same thing applies to the name Ephraim as to the name Israel, with which it is used as synonymous; and what is true of all the promises of God is true of this announcement also, viz., that they are only fulfilled in the case of those who adhere to the conditions under which they were given. Of Ephraim, those only will bear fruit which abides to everlasting life, who walk as true champions for God in the footsteps of faith and of their forefathers, wrestling for the blessing of the promises. On the other hand, upon the Ephraim that has turned into Canaan (Hos 12:8) an east wind will come, a tempest bursting from the desert (see at Hos 12:2), and that a stormy wind raised by Jehovah, which will dry up his spring, i.e., destroy not only the fruitful land with which God has blessed it (Deu 33:13-16), but all the sources of its power and stability. Like the promise in Hos 13:14, the threatening of the judgment, to which the kingdom of Israel is to succumb, is introduced quite abruptly with the word יבוא. The figurative style of address then passes in the last clause into a literal threat. הוּא, he, the hostile conqueror, sent as a tempestuous wind by the Lord, viz., the Assyrian, will plunder the treasure of all costly vessels, i.e., all the treasures and valuables of the kingdom. On kelı̄ chemdâh compare Nah 2:10 and Ch2 32:27. We understand by it chiefly the treasures of the capital, to which a serious catastrophe is more especially predicted in the next verse (Hos 14:1), which also belongs to this strophe, on account of its rebellion against God.

(Heb. Bibl. Hos 14:1). "Samaria will atone, because it has rebelled against its God: they will fall by the sword; their children will be dashed to pieces, and its women with child ripped up." אשׁם, to atone, to bear the guilt, i.e., the punishment. It is not equivalent to shâmēm in Eze 6:6, although, as a matter of fact, the expiation consisted in the conquest and devastation of Samaria by Shalmanezer. The subject to yippelū (will fall) is the inhabitants of Samaria. The suffix to הריּותיו (its women, etc.) refers to the nation. The form הריּה is one derived from הרה, for הרה (Ewald, 189, c). The construction with the masculine verb יבקּעוּ, in the place of the feminine, is an anomaly, which may be explained from the fact that feminine formations from the plur. imperf. are generally very rare (see Ewald, 191, b). For the fact itself, compare Hos 10:14; Kg2 8:12; Kg2 15:16; Amo 1:13.

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