By Else Kragelund Holt
Hosea and the Hosean culture play a massive function within the inner Israelite dispute in regards to the nature of God and his relation to the realm and Israel. Hosea refers to traditions of the earlier within which the interdependence among Yahweh and Israel, and specifically Yahweh's take care of his humans, are recurrent issues. The prophet can presuppose that definite parts of those traditions, either "historical" and "theological", are identified to his viewers, however it is his declare that what's no longer recognized to Israel is the call for that's inherent in Yahweh's prior dealings together with his humans, the call for for particular worship of Yahweh. In his "historical" retrospections, Hosea enphasizes time after time that Israel has been selected, now not for a lifetime of passive retreat, yet to serve Israel's God by myself. This he broadcasts because the precise wisdom of God.
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Extra info for Prophesying the Past: The Use of Israel’s History in the Book of Hosea (JSOT Supplement)
91-93. 7. With regard to this problem, see Jeremias, Hosea, p. 7. 8. Reading with BHSb, as has been customary since Wellhausen. 9. This is further supported by the parallelism between the place name CIS and the locative pronoun an. 3. Israel—Yahweh's Rebellious People 55 not have a rigorous understanding of what this covenant implies. It is not a question of some kind of mm10 or of any particular covenantal agreement. 11 The covenant that the book of Hosea speaks of cannot be identified with the Deuteronomic/Deuteronomistic covenant, but it must be understood, however, in the light of its theology as a whole.
Both must be regarded as attempts to make the message more precise. Hos. 6 explains who is the subject of the verbs in v. 5b, or, in other words, who the true God in Bethel is. At the same time, the verse makes clear who is the God who speaks in v. 7. 36 We 34. Naumann, Hoseas Erben, 109. 35. In this connection see Emmerson, Hosea, pp. 63ff. Emmerson claims that the change is a meaningful reappropriation of the oracle after the fall of Samaria, where Judah remained as the sole inheritor of the name Jacob and the old traditions concerning the people of God, but this does not mean that the change cannot be as late as the period of the exile, where the pan-Israelite point of view was also prevalent in the Deuteronomistic movement.
The allusion is rather abbreviated—a technique, which, as 50. -D. Neef, Heilstraditionen, pp. 52-53. 51. Typical of the negative perception of the relationship between Jacob and Moses is the view of E. Jacob, 'Der Prophet Hosea und die Geschichte', p. 286: 'the one lives for the sake of a woman.. , he lives for the sake of the word, he is not the servant of a woman, but of God'. See in addition Rudolph, Hosea, pp. 230-31; Vriezen, 'La Tradition de Jacob dans Osee XIF, pp. 75-76; Wolff, Hosea, p.