HOSE
852
HOSEA
T. ""iJ"'). — Smith. Monographs on this ejaculation have been written in Latin by Biiidrini (Ros. 1671), Nothdurfft (Brunsw. 1713), Pfaif (Tubingen, 1789), "Winzer (Lips. 1677-78, 1703), Bucher (Zittav. 1728), Wemsdorf (Viteb. 1765), Zopf (Lips. 1703). See Hallel.
HOSANNA. Tlie early Christian Church adopted this word into its worship. It is found in the apostol- ical constitutions connected with the great doxolog}' or exclamation of triumph, " Glory be to God on high," and was frequently used in the communion service, during which the great doxology was also smig. — Eadie, Eccl. Diet. p. oU ; Bingham, Christ. A rdiq. i, 41 ; ii, C90'. (J, H. W.)
Hose ('^"^X^^fpattisk', only in the plur., marg. 115132, pe'tesh, Chald., " hosen," Dan. iii, 21). What article of apparel is here denoted is not certain. Theodotion (per- haps also the Sept.) and the Vulg. understand a tiara ; compare Greek 7r£r«(Toe, Venet. Gr. vers, civa^vpiq ; but the Ileb. interpreters more correctly render a tunic or under-garment (riins =;;^(raij'), a signification that bet- ter agrees with an amjile garment (from (UJ^B, to ex- paml). The term does not elsewhere occur; but see BuxtorfF, Lex. Talm. col. 1865. — Gesenius. See Dress.
Hose'a (Heb. Hoshe'd, Sairi, deliverance), or "Ho- shea" (as it is more correctly AngUcized in Deut. xxxii, 44; 2 Kings xv, 30; xvii,"l, 3, 4, 6; xviii, 1, 9, 10; 1 Chron. xxvii, 20 ; Neh. x, 23 ; but " Oshea" in Numb, xiii, 8, 6), the name of several men.
1. HosHEA or Oshea (Sept. Ahatj and 'lr](!ovQ,Yn\g. Osee and Josue^, the original name of Joshua (q. v.), Moses's successor (Numb, xiii, 8, 16; Deut. xxxii, 44).
2. IIosiiEA, the son of Azariah, and ^•iceroy of the Ephrairaites under David (1 Chron. xxvii, 20).
3. HoSEA (Sept. '0(T/;s,Yulg. Osee, N. T. 'Qaf//, " Osee," Eom. ix, 25), the son of Beeri (Hos. i, 1, 2), and author of the book of prophecies which bears his name. See Prophet.
The personal history of the prophet Hosea is so close- ly interwoven with his book of prophecies that it will be most convenient to consider them together; indeed, the principal recorded events of his life were a series of prophetical symbols themselves. The figments of Jew- ish writer^ regarding Hosea's parentage need scarcely be mentioned (see J. Fredericus, Exercit. de Hosea et va- ticiniis ejus. Lips. 1715). His father has been confomid- ed with Becrah, a prince of the Keubenites (1 Chron. v, G). So, too, Beeri has been reckoned a prophet himself, according to the rabbinical notion that the mention of a prophet's father in the introduction to his prophecies is a proof that sire as well as son was endowed with the oracular spirit.
1. Place. — Whether Hosea was a citizen of Israel or Judah has been disputed. The pseudo-Epiphanius and Dorotheas of Tyre speak of him as being bom at Bele- moth, in the tribe of Issachar (Epiphan. De Vitis Proph- et, cap. xi ; Doroth. Be Proph. cap. i). Drusius {Critici Sacri, in loc, torn, v) prefers the reading " Beth-semes," and quotes Jerome, who says, « Osee de tribu Issachar fuit ortus in Beth-semes." But Maurer contends strenu- ously that he belonged to the kingdom of Judah {^Com- ment. Theol., ed. RosenmlUler, ii, 391) ; while Jahn sup- poses that he exercised his office, not, as Amos did, in Israel, but in the principality of Judah. Maurer appeals to the superscription in Amos as a proof that prophets of Jewish origin were sometimes commissioned to labor in the kingdom of Israel (against the appeal to Amos, see Credner, Joel, p. 66 ; Hitzig, Kurzgef. exerjet. Ilandb. zum A. T. p. 72). But with the exception of the case recorded in 1 Kings xiii, 1 (a case altogether too smgu- lar and mysterious to serve as an argument), the in- stance of Amos is a solitarj' one, and seems to have been regarded as anomalous by his contemporaries (Amos vii, 12). Neither can we assent to the other hypothesis of J\laurer, that the mention of the Jewish kings Uzziah, Jotham, Ahaz, and Hezekiah, by Hosea in his super-
scription, is a proof that the seer regarded them as his rightful sovereigns, as monarchs of that territory which gave him birth. Hengstenberg has well replied, that Maurer forgets " the relation in which the pious in Is- rael generally, and the prophets in particular, stood to the kingdom of Judah. They considered the wliole sep- aration, not only the reUgious, but also the civil, as an apostasy from God. The dominion of the theocracy was promised to be the throne of David." The lofty Elijah, on a memorable occasion, when a direct and sol- emn appeal was made to the head of the theocracy, took twek-e stones, one for each tribe— a proof that he regard- ed the nation as one m religious confederation. It was also necessary', for correct chronology, that the kings of both nations should be noted. The other argument of Maurer for Hosea's being a Jew, viz. because his own people are so severelj' threatened in his reproofs and de- nunciations, implies a predommance of national prepos- session or antipathy in the inspired breast which is in- consistent with oiu- notions of the piety and patriotism of the prophetic commission (Knobel, Der Prophetismus der Heh-aer, i, 203). We therefore accede to the opin- ion of De Wette, Rosenmilller, Hengstenberg, Eichhorn, aianger, t^hland, and Kuinol, that Hosea was an Israel- ite, a native of that kingdom with whose sins and fates his book is specially and primarily occupied. The name Ephraim occurs in his prophecies about thirty-five times, and Israel with equal frequency, while Judah is not men- tioned more than fourteen times. Samaiia is frequent- ly spoken of (vii, 1 ; viii,5, 6; x, 5, 7; xiv, 1), Jerusalem never. All the other locaUties introduced are connected with the northern kingdom, either as forming part of it, or lying on its borders : Mizpah, Tabor (v, 1), Gilgal (iv, 15; ix, 15; xii, 12 [11]), Bethel, caUed also Bethaven (x, 15 ; xii, 5 [4] ; iv, 15 ; v, 8 ; x, 5, 8) ; Jezreel (i, 4), Gibcah (v, 8 ; Lx, 9), Ramah (v, 8), Gilead (vi, 8; xii, 12 [11]), Shechem (vi, 9), Lebanon (xiv, 6,7), Arbela (x, 14 [?]).