Hosea Sentence Examples

Even in the days of Hosea the rivalry between Yahweh and the old Canaanite Baal still continued.

A pilgrimage feast must be fixed in date to ensure the simultaneous presence of the pilgrims. There are, besides, seeming references to the feast in the early prophets, as Hosea xii.

The older records utilized by the Deuteronomic and later compilers indicate some common tradition which has found expression in these varying forms. Different religious standpoints are represented in the biblical writings, and it is now important to observe that the prophecies of Hosea unmistakably show another attitude to the Israelite priesthood.

Hosea even takes it for granted that in captivity the Sabbath will be suspended, like all the other feasts, because in his day a feast implied a sanctuary.

This conception of the Sabbath, however, necessarily underwent an important modification when the local sanctuaries were abolished under the "Deuteronomic" reform, and those sacrificial rites and feasts which in Hosea's time formed the essence of every act of religion were limited to the central altar, which most men could visit only at rare intervals.

Both these documents are considered to have originated in the Northern kingdom, Israel, where also in the 8th century appeared the prophets Amos and Hosea.

In the younger contemporary prophet of Ephraim, Hosea, the stress is laid on the relation of love (hesed) between Yahweh, the divine husband, and Israel, the faithless spouse.

In Isaiah both aspects - divine universal sovereignty and justice, taught by Amos, and divine loving-kindness to Israel and God's claims on His people's allegiance, taught by Hosea - are fully expressed.

Israel, on the other hand, had signed its death-warrant by the institution of calf-cult, a cult which, however, was scarcely recognized as contrary to the worship of Yahweh before the denunciations of Hosea.

It is true that the situation in Israel or Samaria continues obscure, but a careful study of literary productions, evidently not earlier than the 7th century B.C., reveals a particular loftiness of conception and a tendency which finds its parallels in Hosea and approximates the peculiar characteristics of the Deuteronomic school of thought.

It may have absorbed the old shrine of Shiloh and been the sanctuary famous in the days of Amos and Hosea.

The text of Hosea may be in a much worse condition, but a keen scrutiny discloses many an uncertainty, not to say impossibility, in the traditional form of Amos.

So fundamental a change as lies between Hosea and the Priestly Code was only possible in the general dissolution of the old life of Israel produced by the Assyrians and by the prophets; and indeed the new order did not take shape as a system till the exile had made a great change in old institutions.

Beginning with Amos and Hosea, they form a series which was not completed till more than three centuries had passed away.

The two earliest of the Minor Prophets, Amos and Hosea, prophesied in the northern kingdom, at about 760 and 740 B.C. respectively; both foresaw the approaching ruin of northern Israel at the hands of the Assyrians, which took place in fact when Sargon took Samaria in 722 B.C.; and both did their best to stir their people to better things.

The full development of this view seems to lie between the time of Elijah and that of Amos and Hosea - under the dynasty of Jehu, when prophecy, as represented by Elisha and Jonah, stood in the fullest harmony with the patriotic efforts of the age.

From this time, moreover, the prophets appear as authors; and their books, preserved in the Old Testament, form the subject of special articles (Amos, Hosea, &c.).

That this is so appears most clearly in the fact that with Amos the prophecy of restoration appears only in a few verses at the end of his book, and in the still more instructive fact that neither he nor Hosea attempts to explain how the restoration which they accept as a postulate of faith is to be historically realized.

In the older literature of the Hebrews, the nearest approach to the thought of Amos and Hosea is not Gen.

We have already seen how Amos and Hosea put this (supra, p. zoii), and it does not appear that they were introducing a conception of prophecy formally novel - the new thing was their conception of Yahweh's purpose.

Instead of the epistle, sundry passages from Hosea, Habakkuk, Exodus and the Psalms are read.

It may perhaps be no mere chance that with the dynasties of Omri and Jehu the historical continuity is more firm, that older forms of prophetical narrative are preserved (the times from Ahab to Jehu), and that to the reign of the great Jeroboam (first half of the 8th century), the canonical writers have ascribed the earliest of the extant prophetical writings (Amos and Hosea).

He developed four well-defined characters in the process - a country farmer, Ezekiel Biglow, and his son Hosea; the Rev. Homer Wilbur, a shrewd old-fashioned country minister; and Birdofredum Sawin, a Northern renegade who enters the army, together with one or two subordinate characters; and his stinging satire and sly humour are so set forth in the vernacular of New England as to give at once a historic dignity to this form of speech.

For other allusions to this period see Hosea, Isaiah.

His grand-nephew, Hosea Ballou (1796-1861), born in Halifax, Vermont, on the 18th of October 1796, preached _to Universalists in Stafford, Connecticut (1815-1821); and in Massachusetts, in Roxbury (1821-1838) and in Medford (1838-1853); and in 1853 was elected first president of Tufts College at Medford, serving in that office until shortly before his death, which took place at Somerville, Massachusetts, on the 27th of May 1861.

He was associated with the elder Hosea Ballou in editing The Universalist Quarterly Review; edited an edition of Sismondi's History of the Crusades (1833); and wrote the Ancient History of Universalism, down to A.D.

In the same year appeared Unitarian books by John Sherman (1772-1828) and Hosea Ballou (1771-1852), and another in 1810 by Noah Worcester (1758-1837).

Stock proverbial sayings such as "Out of Galilee cometh no prophet" (though Deborah, Jonah, Elisha, and probably Hosea, were Galileans) were apparently common.

In Amos, Hosea and Isaiah there are no traces of D's ideas, whereas in Jeremiah and Ezekiel their influence is everywhere manifest.

Hosea even married a harlot to make a point about how bad the people were for worshipping false Gods.

We may say, upon the whole, with Duhm, that Isaiah represents a synthesis of Amos and Hosea, though not without important additions of his own.

Harper's Amos and Hosea (see HosEA) (1905) gives the cream of all the good things that have been said before, with a generally sound judgment; it is addressed to advanced students, and is perhaps less cautious than the two former.

Thus it is to Luther a matter of indifference whether or not Moses wrote the Pentateuch; the books of Chronicles he definitely pronounces less credible than those of Kings, and he considers that the books of Isaiah, Jeremiah and Hosea probably owe their present form to later hands.

To the prophets Hosea and Amos the cultus of Bethel was superstitious and immoral, even though it was Yahweh himself who was worshipped there (see Bethel).

Hosted in New York City, New York, the fifth season proclaimed Hosea Rosenberg the Top Chef over Stefan Richter and Carla Hall.

The situation is illustrated in the writings of Hosea (q.v.).

The predictions of these chapters have no affinity either with the prophecy of Amos, Hosea and Isaiah, or with that of Jeremiah.

But neither Elijah nor Elisha raised a voice against the cult; then, as later, in the time of Amos, it was nominally Yahweh-worship, and Hosea is the first to regard it as the fundamental cause of Israel's misery.

Jerome's mind was evidently full of anxiety about his translation of the Old Testament, for we find him in his letters recording the conversations he had with learned men about disputed readings and doubtful renderings; the blind Didymus of Alexandria, whom he heard interpreting Hosea, appears to have been most useful.

But whether this is the Gilgal spoken of by Amos and Hosea in connexion with Bethel is by no means certain [see (3) below].