Hosea 5:15--6:3

5:15 Then I will return again to my lair

until they have suffered their punishment. ¹ 

Then they will seek me; ² 

in their distress they will earnestly seek me.

Superficial Repentance Breeds False Assurance of God’s Forgiveness

6:1 “Come on! Let’s return to the Lord!

He himself has torn us to pieces,

but he will heal us!

He has injured ³  us,

but he will bandage our wounds!

6:2 He will restore ⁴  us in a very short time; ⁵ 

he will heal us in a little while, ⁶ 

so that we may live in his presence.

6:3 So let us acknowledge him! ⁷ 

Let us seek ⁸  to acknowledge ⁹  the Lord!

He will come to our rescue as certainly as the appearance of the dawn,

as certainly as the winter rain comes,

as certainly as the spring rain that waters the land.”

Roma 11:25-27

11:25 For I do not want you to be ignorant of this mystery, brothers and sisters, ¹⁰  so that you may not be conceited: A partial hardening has happened to Israel ¹¹  until the full number ¹²  of the Gentiles has come in. 11:26 And so ¹³  all Israel will be saved, as it is written:

“The Deliverer will come out of Zion;

he will remove ungodliness from Jacob.

11:27 And this is my covenant with them, ¹⁴ 

when I take away their sins.” ¹⁵ 

Matius 23:39

23:39 For I tell you, you will not see me from now until you say, ‘Blessed is the one who comes in the name of the Lord!’” ¹⁶ 

[5:15]  ¹ tn The verb יֶאְשְׁמוּ (ye’shÿmu, Qal imperfect 3rd person masculine plural from אָשַׁם, ’asham, “to be guilty”) means “to bear their punishment” (Ps 34:22-23; Prov 30:10; Isa 24:6; Jer 2:3; Hos 5:15; 10:2; 14:1; Zech 11:5; Ezek 6:6; BDB 79 s.v. אָשַׁם 3). Many English versions translate this as “admit their guilt” (NIV, NLT) or “acknowledge their guilt” (NASB, NRSV), but cf. NAB “pay for their guilt” and TEV “have suffered enough for their sins.”

[5:15]  ² tn Heb “seek my face” (so KJV, NASB, NIV, NRSV); NAB “seek my presence.”

[6:1]  ³ tn “has struck”; NRSV “struck down.”

[6:2]  ⁴ tn The Piel of חָיָה (khayah) may mean: (1) to keep/preserve persons alive from the threat of premature death (1 Kgs 20:31; Ezek 13:18; 18:27); (2) to restore the dead to physical life (Deut 32:39; 1 Sam 2:6; cf. NCV “will put new life in us”); or (3) to restore the dying back to life from the threat of death (Ps 71:20; BDB 311 s.v. חָיָה).

[6:2]  ⁵ tn Heb “after two days” (so KJV, NIV, NRSV). The expression “after two days” is an idiom meaning “after a short time” (see, e.g., Judg 11:4; BDB 399 s.v. יוֹם 5.a).

[6:2]  ⁶ tn Heb “on the third day” (so NASB, NIV, NRSV), which parallels “after two days” and means “in a little while.” The “2-3” sequence is an example of graded numerical parallelism (Prov 30:15-16, 18-19, 21-23, 24-28, 29-31). This expresses the unrepentant overconfidence of Israel that the Lord’s discipline of Israel would be relatively short and that he would restore them quickly.

[6:3]  ⁷ tn The object (“him”) is omitted in the Hebrew text, but supplied in the translation for clarity.

[6:3]  ⁸ tn Heb “let us pursue in order to know.” The Hebrew term רָדַף (radaf, “to pursue”) is used figuratively: “to aim to secure” (BDB 923 s.v. רָדַף 2). It describes the pursuit of a moral goal: “Do not pervert justice…nor accept a bribe…pursue [רָדַף] justice” (Deut 16:20); “those who pursue [רָדַף] righteousness and who seek [בָּקַשׁ, baqash] the Lord” (Isa 51:1); “He who pursues [רָדַף] righteousness and love finds life, prosperity, and honor” (Prov 21:20); “Seek [בָּקַשׁ] peace and pursue [רָדַף] it” (Ps 34:15); “they slander me when I pursue [רָדַף] good” (Ps 38:21).

[6:3]  ⁹ tn The Hebrew infinitive construct with לְ (lamed) denotes purpose: “to know” (לָדַעַת, lada’at).

[11:25]  ¹⁰ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:13.

[11:25]  ¹¹ tn Or “Israel has experienced a hardening in part until the full number of the Gentiles has come in.”

[11:25]  ¹² tn Grk “fullness.”

[11:26]  ¹³ tn It is not clear whether the phrase καὶ οὕτως (kai Joutws, “and so”) is to be understood in a modal sense (“and in this way”) or in a temporal sense (“and in the end”). Neither interpretation is conclusive from a grammatical standpoint, and in fact the two may not be mutually exclusive. Some, like H. Hübner, who argue strongly against the temporal reading, nevertheless continue to give the phrase a temporal significance, saying that God will save all Israel in the end (Gottes Ich und Israel [FRLANT], 118).

[11:27]  ¹⁴ sn A quotation from Isa 59:20-21.

[11:27]  ¹⁵ sn A quotation from Isa 27:9; Jer 31:33-34.

[23:39]  ¹⁶ sn A quotation from Ps 118:26.