The old interpretation “save, now!” which may be a popular etymology, is based on Ps. cxviii. 25 (Heb. hōshī‘ah-nnā), but this does not explain the occurrence of the word in the Gospels, a complicated problem, on which see the articles of J. H. Thayer in Hastings’s Dict. Bib., and more especially T. K. Cheyne, Ency. Bib. s.v.
HOSE (a word common to many Teutonic languages; cf. Dutch, hoos, stocking, Ger. Hose, breeches, tights; the ultimate origin is unknown), the name of an article of dress, used as a covering for the leg and foot. The word has been used for various forms of a long stocking covering both the foot and leg (see [Hosiery]), and this is the usual modern sense. But it also formerly meant a kind of gaiter covering the leg from the knee to the ankle only, of the long tight covering for the whole of the lower limbs, and later of the short puffed or slashed breeches worn with the doublet—at this period, from the early part of the 16th century onwards, comes the distinction between the “hose” or “trunk hose” and the stocking (see [Costume]). The term is applied to certain objects resembling such a covering, as in its application to flexible rubber or canvas piping used for conveying water (see [Hosepipe]), and in botany, to the “sheath” covering, e.g. the ear of corn. The term “hose-in-hose” is thus used in botany for a flower in which the corolla has become doubled, as though a second were inserted in the throat of the first; it occurs sometimes in the primrose.
HOSEA, the son of Beērī, the first in order of the minor prophets of the Old Testament. The name Hosea (הושע, LXX. Ὠσηέ, Vulg. Osee, and so the English version in Rom. ix. 25) ought rather to be written Hoshea, and is identical with that borne by the last king of Ephraim, and by Joshua in Num. xiii. 16, Deut. xxxii. 44. Of the life of Hosea[1] we know nothing beyond what can be gathered from his prophecies. That he was a citizen of the northern kingdom appears from the whole tenor of the book, but most expressly from i. 2, where “the land,” the prophet’s land, is the realm of Israel, and vii. 5, where “our king” is the king of Samaria. The date at which Hosea flourished is given in the title, i. 1, by the reigning kings of Judah and Israel. He prophesied (i) in the days of Uzziah, Jotham, Ahaz and Hezekiah, kings of Judah; (2) in the days of Jeroboam the son of Joash, king of Israel. The dates indicated by the title, which may be regarded as editorial, are, for the four kings of the southern kingdom, 789-740, 739-734, 733-721 and 720-693 B.C. respectively; and, for Jeroboam II., 782-743 (cf. Ency. Bib. col. 797-798). The book itself, however, plainly belongs to the period prior to 734 B.C. since, in that year, (a) the Syro-Ephraimitic war began, to which there is here no reference, nor is Assyria yet the open foe it then became; (b) Gilead became Tiglath-Pileser’s (2 Kings xv. 29), whereas it is here described as still part of the territory of Israel (vi. 8; xii. 11; cf. the included place-names of v. 1). On the other hand, the prophet connects with the birth of his eldest child the approaching fall of the house of Jehu (i. 4), thus anticipating the death of Jeroboam II. in 743, and the period of anarchy which followed (2 Kings xv.). Thus the prophetic work of Hosea may be dated, with practical certainty, as beginning from some point previous to 743 and extending not later than 734.[2] This is corroborated by the general character of the book. Of its two parts, i.-iii. reflects the wealth and prosperity of the reign of Jeroboam II., whilst iv.-xiv. contains frequent references to the social disorder and anarchy of the subsequent years.
The first part of Hosea’s prophetic work, corresponding to chs. i.-iii., lay in the years of external prosperity immediately preceding the catastrophe of the house of Jehu in or near the year 743. The second part of the book is a summary of prophetic teaching during the subsequent troublous reign of Menahem, and, perhaps, that of his successor, Pekahiah, and must have been completed before 734 B.C. Apart from the narrative in chs. i.-iii., to which we shall presently recur, the book throws little or no light on the details of Hosea’s life. It appears from ix. 7, 8, that his prophetic work was greatly embarrassed by opposition: “As for the prophet, a fowler’s snare is in all his ways, and enmity in the house of his God.” The enmity which had its centre in the sanctuary probably proceeded from the priests (comp. Amos vii.), against whose profligacy and profanation of their office our prophet frequently declaims—perhaps also from the degenerate prophetic gilds which had their seats in the holy cities of the northern kingdom, and with whom Hosea’s elder contemporary Amos so indignantly refuses to be identified (Amos vii. 14). In ch. iv. 5 Hosea seems to comprise priests and prophets in one condemnation, thus placing himself in direct antagonism to all the leaders of the religious life of his nation. He is not less antagonistic to the kings and princes of his day (vii. 3-7, viii. 4, viii. 10 Septuagint, x. 7-15, xiii. 11).[3] In view of the familiarity shown with the intrigues of rulers and the doings of priests, it has been conjectured that Hosea held a prominent position, or even (by Duhm) that he was himself a priest (Marti, p. 2).
The most interesting problem of Hosea’s history lies in the interpretation of the story of his married life (chs. i.-iii.). We read in these chapters that God’s revelation to Hosea began when in accordance with a divine command he married a profligate wife, Gomer, the daughter of Diblaim. Three children were born in this marriage and received symbolical names, illustrative of the divine purpose towards Israel, which are expounded in ch. i. In ch. ii. the faithlessness of Israel to Jehovah (Yahweh), the long-suffering of God, the moral discipline of sorrow and tribulation by which He will yet bring back His erring people and betroth it to Himself for ever in righteousness, love and truth, are depicted under the figure of the relation of a husband to an erring spouse. The suggestion of this allegory lies in the prophet’s marriage with Gomer, but the details are worked out quite independently, and under a rich multiplicity of figures derived from other sources. In the third chapter we return to the personal experience of the prophet. His faithless wife had at length left him and fallen, under circumstances which are not detailed, into a state of misery, from which Hosea, still following her with tender affection, and encouraged by a divine command, brought her back and restored her to his house, where he kept her in seclusion, and patiently watched over her for many days, yet not readmitting her to the privileges of a wife.
In these experiences the prophet again recognizes a parallel to Yahweh’s long-suffering love to Israel, and the discipline by which the people shall be brought back to God through a period in which all their political and religious institutions are overthrown. Throughout these chapters personal narrative and prophetic allegory are interwoven with a rapidity of transition very puzzling to the modern reader; but an unbiassed exegesis can hardly fail to acknowledge that chs. i. and iii. narrate an actual passage in the prophet’s life. The names of the three children are symbolical, but Isaiah in like manner gave symbolical names to his sons, embodying prominent points in his prophetic teaching (Shear-jashub, Isa. vii. 3, comp. x. 21; Maher-shalal-hash-baz, viii. 3). And the name of Gomer bath Diblaim is certainly that of an actual person, upon which all the allegorists, from the Targum, Jerome and Ephraem Syrus downwards, have spent their arts in vain, whereas the true symbolical names in the book are perfectly easy of interpretation.[4] That the ancient interpreters take the whole narrative as a mere parable is no more than an application of their standing rule that everything in the Biblical history is allegorical which in its literal sense appears offensive to propriety (comp. Jerome’s proem to the book). But the supposed offence to propriety seems to rest on mistaken exegesis and too narrow a conception of the way in which the Divine word was communicated to the prophets.[5] There is no reason to suppose that Hosea knowingly married a woman of profligate character. The point of the allegory in i. 2 is plainly infidelity after marriage as a parallel to Israel’s departure from the covenant God, and a profligate wife (אשת זנונים) is not the same thing with an open prostitute (זונה). The marriage was marred by Gomer’s infidelity; and the struggle of Hosea’s affection for his wife with this great unhappiness—a struggle inconceivable unless his first love had been pure and full of trust in the purity of its object—furnished him with a new insight into Yahweh’s dealings with Israel. Then he recognized that the great calamity of his life was God’s own ordinance and appointed means to communicate to him a deep prophetic lesson. The recognition of a divine command after the fact has its parallel, as Wellhausen observes, in Jer. xxxii. 8.
It was in the experiences of his married life, and in the spiritual lessons opened to him through these, that Hosea first heard the revealing voice of Yahweh (i. 2).[6] Like Amos (Amos iii. 8), he was called to speak for God by an inward constraining voice, and there is no reason to think that he had any connexion with the recognized prophetic societies, or ever received such outward adoption to office as was given to Elisha. His position in Israel was one of tragic isolation. Amos, when he had discharged his mission at Bethel, could return to his home and to his friends; Hosea was a stranger among his own people, and his home was full of sorrow and shame. Isaiah in the gloomiest days of Judah’s declensions had faithful disciples about him, and knew that there was a believing remnant in the land. Hosea knows no such remnant, and there is not a line in his prophecy from which we can conclude that his words ever found an obedient ear.
As already stated, this prophecy falls into two clearly distinguished sections,[7] the former (i.-iii.), already dealt with, accounting for the general standpoint of the latter (iv.-xiv.). It is not possible to make any convincing subdivisions of this latter section (cf. G. A. Smith, i. p. 223) which is best regarded as a series of separate discourses on certain recurrent topics, viz. (a) the cultus, (b) the social disorder and immorality, (c) political tendencies (alliance with either Assyria or Egypt sought).[8] In regard to each of these topics, the attitude of the prophet involves the discernment of present guilt, and the assertion of future punishment. For him the present condition of the people contained no germ or pledge of future amendment, and he describes the impending judgment, not as a sifting process (Amos ix. 9, 10) in which the wicked perish and the righteous remain, but as the total wreck of the nation which has wholly turned aside from its God. In truth, while the idolatrous feasts of Ephraim still ran their joyous round, while the careless people crowded to the high places, and there in unbridled and licentious mirth flattered themselves that their many sacrifices ensured the help of their God against all calamity, the nation was already in the last stage of internal dissolution. To the prophet’s eye there was “no truth, nor mercy, nor knowledge of God in the land—nought but swearing, and lying, and killing, and stealing and adultery; they break out, and blood toucheth blood” (iv. 1, 2). The root of this corruption lay in total ignorance of Yahweh, whose precepts were no longer taught by the priests, while in the national calf-worship, and in the local high places, this worship was confounded with the service of the Canaanite Baalim. Thus the whole religious constitution of Israel was undermined. And the political state of the realm was in Hosea’s eyes not more hopeful. The dynasty of Jehu, still great and powerful when the prophet’s labours began, is itself an incorporation of national sin. Founded on the bloodshed of Jezreel, it must fall by God’s vengeance, and the state shall fall with it (i. 4, iii. 4). This sentence stands at the head of Hosea’s predictions, and throughout the book the civil constitution of Ephraim is represented as equally lawless and godless with the corrupt religious establishment. The anarchy that followed on the murder of Zachariah appears to the prophet as the natural decadence of a realm not founded on divine ordinance. The nation had rejected Yahweh, the only helper. And now the avenging Assyrian[9] is at hand. Samaria’s king shall pass away as foam on the water. Fortress and city shall fall before the ruthless invader, who spares neither age nor sex, and thistles shall cover the desolate altars of Ephraim.