Hosea 13
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Commentaries
Excerpts gathered from published commentaries to ground the reading.
When Ephraim spake trembling - When he was meek and humble, of a broken heart and contrite spirit. He exalted himself in Israel - He became great in God's sight; he rose in the Divine esteem in proportion as he sank in his own. But this did not continue. He offended in Baal - He became an idolater. He died - The sentence of death from the Divine justice went out against him. This has been differently understood: "As soon as Ephraim spake (To your tents, O Israel!) There was a trembling or commotion: then the kingdom was exalted in Israel." Thus taken, it refers to the division of the ten tribes from Rehoboam, son of Solomon, Kg1 12:16, etc., and the establishment of the kingdom of Israel under Jeroboam in opposition to that of Judah; which breach was never healed.
Open source ↗EPHRAIM'S SINFUL INGRATITUDE TO GOD, AND ITS FATAL CONSEQUENCE; GOD'S PROMISE AT LAST. (Hos. 13:1-16) This chapter and the fourteenth chapter probably belong to the troubled times that followed Pekah's murder by Hoshea (compare Hos 13:11; Kg2 15:30). The subject is the idolatry of Ephraim, notwithstanding God's past benefits, destined to be his ruin. When Ephraim spake trembling--rather, "When Ephraim (the tribe most powerful among the twelve in Israel's early history) spake (authoritatively) there was trembling"; all reverentially feared him [JEROME], (compare Job 29:8-9, Job 29:21). offended in Baal--that is, in respect to Baal, by worshipping him (Kg1 16:31), under Ahab; a more heinous offense than even the calves. Therefore it is at this climax of guilt that Ephraim "died." Sin has, in the sight of God, within itself the germ of death, though that death may not visibly take effect till long after. Compare Rom 7:9, "Sin revived, and I died." So Adam in the day of his sin was to die, though the sentence was not visibly executed till long after (Gen 2:17; Gen 5:5). Israel is similarly represented as politically dead in Eze. 37:1-28.
Open source ↗When Ephraim spake trembling, he exalted himself in Israel,.... Or, with trembling, as Jarchi: so Jeroboam, who was of the tribe of Ephraim, spake before Solomon, a great king, as he observes. R. Moses the priest interprets it of Jeroboam; but it may be understood of the tribe in general, and especially of the heads of it, at anytime before it fell into idolatry; when they spake with submission and humility, they were attended to by the other tribes in all consultations and debates, and great deference was paid unto them; and they were find in great esteem, and highly honoured, agreeably to that common saving of our Lord, "he that humbleth himself shall be exalted", Luk 14:11; or, "when he spake there was trembling" (q); either the neighbouring nations, when he threatened them with war: or among the other tribes of Israel, when he spake in counsel, and with authority, they rose up and heard him with great reverence and respect; see Job 29:8. So the Targum, "when anyone of the house of Ephraim spake, trembling laid hold on the people; they became princes in Israel.'' Some refer this to the times of Joshua, who was of that tribe, and whom the Israelites feared as they had feared Moses, Jos 4:14; others to the times of Gideon and Jephthah, with whom the tribe of Ephraim expostulated, Jdg 8:1; but others interpret it of Jeroboam's idolatry, of his setting up the worship of the calves, which he did upon his exalting himself, and setting himself up as king of the ten tribes; and, in some agreement with this, Schmidt understands, by "trembling", a terrible and horrible thing, idolatry, which he commanded and appointed; and which he "bore" or "carried", as the word (r) is interpreted by him, and may be; that is, his sin, and the punishment of it, which Jeroboam and his posterit…
Open source ↗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. W…
Open source ↗Idolatry was the sin that did most easily beset the Jewish nation till after the captivity; the ten tribes from the first were guilty of it, but especially after the days of Ahab; and this is the sin which, in these verses, they are charged with. Observe, I. The provision that God made to prevent their falling into idolatry. This we have, Hos 13:4. God did what was fit to be done to keep them close to himself; what could have been done more? 1. He made known himself to them as the Lord their God, and took them to be his people in a peculiar manner. Both by his word and by his works all along from the land of Egypt he declared, I am the Lord thy God; he told them so from heaven at Mount Sinai, that he was the Lord and their God, who brought them out of the land of Egypt. This he continued both to declare and to prove to them by his prophets and by his providences. 2. He gave them a law forbidding them to worship any other: "Thou shalt know no God but me; not only shalt not own and worship any other, but shalt not acquaint thyself with any other, nor make the rites and usages of the Gentiles familiar to thee." Note, It is a happy ignorance not to know that which we ought not to meddle with. We find those commended who have not known the depths of Satan. 3. He gave them a good reason for it: There is no saviour besides me. Whatever we take for our God we expect to have for our saviour, to make us happy here and hereafter; as, where we have protection, we owe allegiance, so where we have salvation, and hope for it, we owe adoration. II. The honour that Ephraim had, while he kept himself clear from idolatry (Hos 13:1): While Ephraim spoke trembling, or with trembling (that is, as Dr. Pocock understands it, while he behaved himself towards God as his father Jacob did, with we…
Open source ↗13:1 At the height of its power, the tribe of Ephraim evoked terror among other Israelites (see Isa 7:2). • and thus sealed their destruction (literally and he [Ephraim] died): Because of their idolatry, they had cut themselves off from the Lord, the only true source of life.
Open source ↗Original language
The Hebrew and Greek words behind this passage, with Strong's numbers — from openscriptures (CC BY-SA).
אֶפְרַיִם (ʼEphrayim, H669) — Ephrajim, a son of Joseph; also the tribe descended from him, and its territory דָבַר (dâbar, H1696) — perhaps properly, to arrange; but used figuratively (of words), to speak; rarely (in a… רְתֵת (rᵉthêth, H7578) — terror נָשָׂא (nâsâʼ, H5375) — to lift, in a great variety of applications, literal and figurative, absolute and relative יִשְׂרָאֵל (Yisrâʼêl, H3478) — Jisrael, a symbolical name of Jacob; also (typically) of his posterity אָשַׁם (ʼâsham, H816) — to be guilty; by implication to be punished or perish בַּעַל (Baʻal, H1168) — Baal, a Phoenician deity מוּת (mûwth, H4191) — to die (literally or figuratively); causatively, to kill
Open source ↗חָטָא (châṭâʼ, H2398) — properly, to miss; hence (figuratively and generally) to sin; by inference, to forfeit,… יָסַף (yâçaph, H3254) — to add or augment (often adverbial, to continue to do a thing) עָשָׂה (ʻâsâh, H6213) — to do or make, in the broadest sense and widest application מַסֵּכָה (maççêkâh, H4541) — properly, a pouring over, i.e. fusion of metal (especially a cast image); by implication,… כֶּסֶף (keçeph, H3701) — silver (from its pale color); by implication, money עָצָב (ʻâtsâb, H6091) — an (idolatrous) image תָּבוּן (tâbûwn, H8394) — intelligence; by implication, an argument; by extension, caprice מַעֲשֶׂה (maʻăseh, H4639) — an action (good or bad); generally, a transaction; abstractly, activity; by implication,… חָרָשׁ (chârâsh, H2796) — a fabricator or any material אָמַר (ʼâmar, H559) — to say (used with great latitude) אָדָם (ʼâdâm, H120) — ruddy i.e. a human being (an individual or the species, mankind, etc.) זָבַח (zâbach, H2076) — to slaughter an animal (usually in sacrifice) נָשַׁק (nâshaq, H5401) — to kiss, literally or figuratively (touch); also (as a mode of attachment), to equip with… עֵגֶל (ʻêgel, H5695) — a (male) calf (as frisking round), especially one nearly grown (i.e. a steer)
Open source ↗בֹּקֶר (bôqer, H1242) — properly, dawn (as the break of day); generally, morning עָנָן (ʻânân, H6051) — a cloud (as covering the sky), i.e. the nimbus or thunder-cloud שָׁכַם (shâkam, H7925) — literally, to load up (on the back of man or beast), i.e. to start early in the morning טַל (ṭal, H2919) — dew (as covering vegetation) הָלַךְ (hâlak, H1980) — to walk (in a great variety of applications, literally and figuratively) מֹץ (môts, H4671) — chaff (as pressed out, i.e. winnowed or (rather) threshed loose) סָעַר (çâʻar, H5590) — to rush upon; by implication, to toss (transitive or intransitive, literal or figurative) גֹּרֶן (gôren, H1637) — a threshing-floor (as made even); by analogy, any open area עָשָׁן (ʻâshân, H6227) — smoke, literally or figuratively (vapor, dust, anger) אֲרֻבָּה (ʼărubbâh, H699) — a lattice; (by implication) a window, dovecot (because of the pigeon-holes), chimney…
Open source ↗יְהֹוָה (Yᵉhôvâh, H3068) — Jehovah, Jewish national name of God אֱלֹהִים (ʼĕlôhîym, H430) — gods in the ordinary sense; but specifically used (in the plural thus, especially with… אֶרֶץ (ʼerets, H776) — the earth (at large, or partitively a land) מִצְרַיִם (Mitsrayim, H4714) — Mitsrajim, i.e. Upper and Lower Egypt יָדַע (yâdaʻ, H3045) — to know (properly, to ascertain by seeing); used in a great variety of senses,… זוּלָה (zûwlâh, H2108) — probably scattering, i.e. removal; used adverbially, except יָשַׁע (yâshaʻ, H3467) — properly, to be open, wide or free, i.e. (by implication) to be safe; causatively, to… בִּלְתִּי (biltîy, H1115) — properly, a failure of, i.e. (used only as a negative particle, usually with a…
Open source ↗יָדַע (yâdaʻ, H3045) — to know (properly, to ascertain by seeing); used in a great variety of senses,… מִדְבָּר (midbâr, H4057) — a pasture (i.e. open field, whither cattle are driven); by implication, a desert; also… אֶרֶץ (ʼerets, H776) — the earth (at large, or partitively a land) תַּלְאוּבָה (talʼûwbâh, H8514) — desiccation
Open source ↗מִרְעִית (mirʻîyth, H4830) — pasturage; concretely, a flock שָׂבַע (sâbaʻ, H7646) — to sate, i.e. fill to satisfaction (literally or figuratively) לֵב (lêb, H3820) — the heart; also used (figuratively) very widely for the feelings, the will and even the… רוּם (rûwm, H7311) — to be high actively, to rise or raise (in various applications, literally or figuratively) שָׁכַח (shâkach, H7911) — to mislay, i.e. to be oblivious of, from want of memory or attention
Open source ↗שַׁחַל (shachal, H7826) — a lion (from his characteristic roar) נָמֵר (nâmêr, H5246) — a leopard (from its stripes) דֶּרֶךְ (derek, H1870) — a road (as trodden); figuratively, a course of life or mode of action, often adverb שׁוּר (shûwr, H7789) — to spy out, i.e. (generally) survey, (for evil) lurk for, (for good) care for
Open source ↗פָּגַשׁ (pâgash, H6298) — to come in contact with, whether by accident or violence; figuratively, to concur דֹּב (dôb, H1677) — the bear (as slow) שַׁכּוּל (shakkûwl, H7909) — bereaved קָרַע (qâraʻ, H7167) — to rend, literally or figuratively (revile, paint the eyes, as if enlarging them) סְגוֹר (çᵉgôwr, H5458) — properly, shut up, i.e. the breast (as enclosing the heart); also gold (as generally shut… לֵב (lêb, H3820) — the heart; also used (figuratively) very widely for the feelings, the will and even the… אָכַל (ʼâkal, H398) — to eat (literally or figuratively) לָבִיא (lâbîyʼ, H3833) — to roar; a lion (properly, a lioness as the fiercer (although not a roarer;)) שָׂדֶה (sâdeh, H7704) — a field (as flat) חַי (chay, H2416) — alive; hence, raw (flesh); fresh (plant, water, year), strong; also (as noun, especially… בָּקַע (bâqaʻ, H1234) — to cleave; generally, to rend, break, rip or open
Open source ↗יִשְׂרָאֵל (Yisrâʼêl, H3478) — Jisrael, a symbolical name of Jacob; also (typically) of his posterity שָׁחַת (shâchath, H7843) — to decay, i.e. (causatively) ruin (literally or figuratively) עֵזֶר (ʻêzer, H5828) — aid
Open source ↗אֱהִי (ʼĕhîy, H165) — where מֶלֶךְ (melek, H4428) — a king אֵפוֹ (ʼêphôw, H645) — strictly a demonstrative particle, here; but used of time, now or then יָשַׁע (yâshaʻ, H3467) — properly, to be open, wide or free, i.e. (by implication) to be safe; causatively, to… עִיר (ʻîyr, H5892) — a city (a place guarded by waking or a watch) in the widest sense (even of a mere… שָׁפַט (shâphaṭ, H8199) — to judge, i.e. pronounce sentence (for or against); by implication, to vindicate or… אָמַר (ʼâmar, H559) — to say (used with great latitude) נָתַן (nâthan, H5414) — to give, used with greatest latitude of application (put, make, etc.) שַׂר (sar, H8269) — a head person (of any rank or class)
Open source ↗נָתַן (nâthan, H5414) — to give, used with greatest latitude of application (put, make, etc.) מֶלֶךְ (melek, H4428) — a king אַף (ʼaph, H639) — properly, the nose or nostril; hence, the face, and occasionally a person; also (from the… לָקַח (lâqach, H3947) — to take (in the widest variety of applications) עֶבְרָה (ʻebrâh, H5678) — an outburst of passion
Open source ↗עָוֺן (ʻâvôn, H5771) — perversity, i.e. (moral) evil אֶפְרַיִם (ʼEphrayim, H669) — Ephrajim, a son of Joseph; also the tribe descended from him, and its territory צָרַר (tsârar, H6887) — to cramp, literally or figuratively, transitive or intransitive חַטָּאָה (chaṭṭâʼâh, H2403) — an offence (sometimes habitual sinfulness), and its penalty, occasion, sacrifice, or… צָפַן (tsâphan, H6845) — to hide (by covering over); by implication, to hoard or reserve; figuratively to deny;…
Open source ↗חֶבֶל (chebel, H2256) — a rope (as twisted), especially a measuring line; by implication, a district or… יָלַד (yâlad, H3205) — to bear young; causatively, to beget; medically, to act as midwife; specifically, to show… בּוֹא (bôwʼ, H935) — to go or come (in a wide variety of applications) חָכָם (châkâm, H2450) — wise, (i.e. intelligent, skilful or artful) בֵּן (bên, H1121) — a son (as a builder of the family name), in the widest sense (of literal and figurative… עָמַד (ʻâmad, H5975) — to stand, in various relations (literal and figurative, intransitive and transitive) עֵת (ʻêth, H6256) — time, especially (adverb with preposition) now, when, etc. מִשְׁבֵּר (mishbêr, H4866) — the orifice of the womb (from which the fetus breaks forth)
Open source ↗פָּדָה (pâdâh, H6299) — to sever, i.e. ransom; gener. to release, preserve יָד (yâd, H3027) — a hand (the open one (indicating power, means, direction, etc.), שְׁאוֹל (shᵉʼôwl, H7585) — Hades or the world of the dead (as if a subterranean retreat), including its accessories… גָּאַל (gâʼal, H1350) — to be the next of kin (and as such to buy back a relative's property, marry his widow,… מָוֶת (mâveth, H4194) — death (natural or violent); concretely, the dead, their place or state (hades);… אֱהִי (ʼĕhîy, H165) — where דֶּבֶר (deber, H1698) — a pestilence קֹטֶב (qôṭeb, H6987) — extermination נֹחַם (nôcham, H5164) — ruefulness, i.e. desistance סָתַר (çâthar, H5641) — to hide (by covering), literally or figuratively עַיִן (ʻayin, H5869) — an eye (literally or figuratively); by analogy, a fountain (as the eye of the landscape)
Open source ↗Cross-references
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But the more I called Israel, the farther they departed from Me. They sacrificed to the Baals and burned incense to carved images.
but you must not eat from the tree of the knowledge of good and evil; for in the day that you eat of it, you will surely die.”
For everyone who exalts himself will be humbled, and the one who humbles himself will be exalted.”
Now the LORD said to Joshua, “Today I will begin to exalt you in the sight of all Israel, so they may know that I am with you just as I was with Moses.
Before his downfall a man’s heart is proud, but humility comes before honor.
And Samuel said, “Although you were once small in your own eyes, have you not become the head of the tribes of Israel? The LORD anointed you king over Israel
Has not My hand made all these things? And so they came into being,” declares the LORD. “This is the one I will esteem: he who is humble and contrite in spirit, who trembles at My word.
Next, the divisions of the camp of Ephraim set out under their standard, with Elishama son of Ammihud in command.
from the tribe of Ephraim, Hoshea son of Nun;
Then the men of Ephraim said to Gideon, “Why have you done this to us? Why did you fail to call us when you went to fight against Midian?” And they contended with him violently.