THE BOOK OF HOSEA
Hosea, a prophet from the Northern Kingdom, preached in his homeland, which he addresses as Israel, Jacob or, frequently, Ephraim. Hosea began his mission in a period of prosperity, the last years of Jeroboam II (783–743 B.C.). This was followed by a period of internal instability, with intrigues at the royal court leading to the assassination of several kings. Hosea witnessed the revival of Assyria, the Syro-Ephraimite war, and the numerous treaties the Israelite kings made with Egypt and Assyria to survive. Hosea’s long ministry (ca. 750–725) seems to have ended before the capture of Samaria in 722/721.
The only information the text provides us about the life of Hosea concerns his marriage. Even if we cannot reconstruct what happened exactly, the text as it now stands speaks of three moments in the relationship: first love, separation, reunion. This marriage is a symbol of the covenant between the Lord and Israel. Hosea speaks about the first love, the short period of Israel’s loyalty in the desert, which was then followed by a long history of unfaithfulness lasting until his day. Hosea accuses Israel of three crimes in particular. Instead of putting their trust in the Lord alone, the people break the covenant: (1) by counting on their own military strength, (2) by making treaties with foreign powers (Assyria and Egypt), and (3) by running after the Baals, the gods of fertility. Israel thus forgets that the Lord is its strength, its covenant partner, and giver of fertility. This unfaithful behavior will lead to Israel’s destruction by Assyria, but God’s love will have the last word. The back and forth movement from doom to salvation is typical of the Book of Hosea.
Hosea began the Old Testament tradition of describing the relation between the Lord and Israel in terms of marriage (e.g., Jer 3:1; Ez 16:23; Is 50:1). The New Testament uses the marriage imagery to describe the union between Christ and the Church (e.g., Mk 2:19–20; Eph 5:25).
The Hebrew of the Book of Hosea is challenging to translate, possibly because the text is corrupt or because it is written in a nonstandard dialect of Hebrew. As a result, the English translations of the book sometimes offer very different readings of the same passage.
The book, which opens with a superscription (1:1) and ends with a final challenge (14:10), is divided into two major parts: