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Selected Verse: Hosea 6:1 - King James

Verse	Translation	Text
Ho 6:1	King James	Come, and let us return unto the LORD: for he hath torn, and he will heal us; he hath smitten, and he will bind us up.

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A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]
THE ISRAELITES' EXHORTATION TO ONE ANOTHER TO SEEK THE LORD. (Hos 6:1-11) At Hos 6:4 a new discourse, complaining of them, begins; for Hos 6:1-3 evidently belong to Hos 5:15, and form the happy termination of Israel's punishment: primarily, the return from Babylon; ultimately, the return from their present long dispersion. Hos 6:8 perhaps refers to the murder of Pekahiah; the discourse cannot be later than Pekah's reign, for it was under it that Gilead was carried into captivity (Kg2 15:29). let us return--in order that God who has "returned to His place" may return to us (Hos 5:15). torn, and . . . heal-- (Deu 32:39; Jer 30:17). They ascribe their punishment not to fortune, or man, but to God, and acknowledge that none (not the Assyrian, as they once vainly thought, Hos 5:13) but God can heal their wound. They are at the same time persuaded of the mercy of God, which persuasion is the starting-point of true repentance, and without which men would not seek, but hate and flee from God. Though our wound be severe, it is not past hope of recovery; there is room for grace, and a hope of pardon. He hath smitten us, but not so badly that He cannot heal us (Psa 130:4).

A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]

THE ISRAELITES' EXHORTATION TO ONE ANOTHER TO SEEK THE LORD. (Hos 6:1-11)

At Hos 6:4 a new discourse, complaining of them, begins; for Hos 6:1-3 evidently belong to Hos 5:15, and form the happy termination of Israel's punishment: primarily, the return from Babylon; ultimately, the return from their present long dispersion. Hos 6:8 perhaps refers to the murder of Pekahiah; the discourse cannot be later than Pekah's reign, for it was under it that Gilead was carried into captivity (Kg2 15:29).

let us return--in order that God who has "returned to His place" may return to us (Hos 5:15).

torn, and . . . heal-- (Deu 32:39; Jer 30:17). They ascribe their punishment not to fortune, or man, but to God, and acknowledge that none (not the Assyrian, as they once vainly thought, Hos 5:13) but God can heal their wound. They are at the same time persuaded of the mercy of God, which persuasion is the starting-point of true repentance, and without which men would not seek, but hate and flee from God. Though our wound be severe, it is not past hope of recovery; there is room for grace, and a hope of pardon. He hath smitten us, but not so badly that He cannot heal us (Psa 130:4).

Notes on the Bible, by Albert Barnes, [1834]
Come and let us return unto the Lord - These words depend closely on the foregoing. They are words put into their mouth by God Himself, with which or with the like, they should exhort one another to return to God. Before, when God smote them, they had gone to Assyria; now they should turn to Him, owning, not only that He who "tore" has the power and the will to "heal" them, but that He tore, "in order to" heal them; He smote them, "in order to" bind them up. This closeness of connection is expressed in the last words; literally, "smite He and He will bind us up." "He smiteth the putrefaction of the misdeed; He healeth the pain of the wound. Physicians do this; they cut; they smite; they heal; they arm themselves in order to strike; they carry steel, and come to cure." They are not content to return singly or to be saved alone. Each encourageth another to repentance, as before to evil. The dry bones, scattered on the face of the earth, reunite. There is a general movement among those "who sat in darkness and the shadow of death," to return together to Him, who is the source of life.

Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78]
To this threat the prophet appends in the concluding strophe, both the command to return to the Lord, and the promise that the Lord will raise His smitten nation up again, and quicken them anew with His grace. The separation of these three verses from the preceding one, by the division of the chapters, is at variance with the close connection in the actual contents, which is so perfectly obvious in the allusion made in the words of Hos 6:1, "Come, and let us return," to those of Hos 5:15, "I will go, and return," and in טרף וירפּאנוּ (Hos 6:1) to the similar words in Hos 5:13 and Hos 5:14. Hos 6:1. "Come, and let us return to Jehovah: for He has torn in pieces, and will heal us; He has smitten, and will bind us up. Hos 6:2. He will quicken us after two days; on the third He will raise us up, that we may live before Him." The majority of commentators, following the example of the Chald. and Septuagint, in which לאמר, λέγοντες, is interpolated before לכוּ, have taken the first three verses as an appeal to return to the Lord, addressed by the Israelites in exile to one another. But it would be more simple, and more in harmony with the general style of Hosea, which is characterized by rapid transitions, to take the words as a call addressed by the prophet in the name of the exile. The promise in v. 3 especially is far more suitable to a summons of this kind, than to an appeal addressed by the people to one another. As the endurance of punishment impels to seek the Lord (Hos 5:15), so the motive to return to the Lord is founded upon the knowledge of the fact that the Lord can, and will, heal the wounds which He inflicts. The preterite târaph, as compared with the future 'etrōph in Hos 5:14, presupposes that the punishment has already begun. The following יך is also a preterite with the Vav consec. omitted. The Assyrian cannot heal (Hos 5:13); but the Lord, who manifested Himself as Israel's physician in the time of Moses (Exo 15:26), and promised His people healing in the future also (Deu 32:39), surely can. The allusion in the word ירפּאנוּ to this passage of Deuteronomy, is placed beyond all doubt by Hos 6:2. The words, "He revives after two days," etc., are merely a special application of the general declaration, "I kill, and make alive" (Deu 32:39), to the particular case in hand. What the Lord there promises to all His people, He will also fulfil upon the ten tribes of Israel. By the definition "after two days," and "on the third day," the speedy and certain revival of Israel is set before them. Two and three days are very short periods of time; and the linking together of two numbers following one upon the other, expresses the certainty of what is to take place within this space of time, just as in the so-called numerical sayings in Amo 1:3; Job 5:19; Pro 6:16; Pro 30:15, Pro 30:18, in which the last and greater number expresses the highest or utmost that is generally met with. הקים, to raise the dead (Job 14:12; Psa 88:11; Isa 26:14, Isa 26:19). "That we may live before Him:" i.e., under His sheltering protection and grace (cf. Gen 17:18). The earlier Jewish and Christian expositors have taken the numbers, "after two days, and on the third day," chronologically. The Rabbins consequently suppose the prophecy to refer either to the three captivities, the Egyptian, the Babylonian, and the Roman, which has not ended yet; or to the three periods of the temple of Solomon, of that of Zerubbabel, and of the one to be erected by the Messiah. Many of the fathers, on the other hand, and many of the early Lutheran commentators, have found in them a prediction of the death of Christ and His resurrection on the third day. Compare, for example, Calovii Bibl. illustr. ad h. l., where this allusion is defended by a long series of undeniably weak arguments, and where a fierce attack is made, not only upon Calvin, who understood these words as "referring to the liberation of Israel from captivity, and the restoration of the church after two days, i.e., in a very short time;" but also upon Grotius, who found, in addition to the immediate historical allusion to the Israelites, whom God would soon liberate from their death-like misery after their conversion, a foretype, in consequence of a special divine indication, of the time "within which Christ would recover His life, and the church its hope." But any direct allusion in the hope here uttered to the death and resurrection of Christ, is proved to be untenable by the simple words and their context. The words primarily hold out nothing more than the quickening of Israel out of its death-like state of rejection from the face of God, and that in a very short period after its conversion to the Lord. This restoration to life cannot indeed be understood as referring to the return of the exiles to their earthly fatherland; or, at all events, it cannot be restricted to this. It does not occur till after the conversion of Israel to the Lord its God, on the ground of faith in the redemption effected through the atoning death of Christ, and His resurrection from the grave; so that the words of the prophet may be applied to this great fact in the history of salvation, but without its being either directly or indirectly predicted. Even the resurrection of the dead is not predicted, but simply the spiritual and moral restoration of Israel to life, which no doubt has for its necessary complement the reawakening of the physically dead. And, in this sense, our passage may be reckoned among the prophetic utterances which contain the germ of the hope of a life after death, as in Isa 26:19-21, and in the vision of Ezekiel in Eze 37:1-14. That it did not refer to this in its primary sense, and so far as its historical fulfilment was concerned, is evident from the following verse. Hos 6:3. "Let us therefore know, hunt after the knowledge of Jehovah. His rising is fixed like the morning dawn, that He may come to us like the rain, and moisten the earth like the latter rain." ונדעה נר corresponds to לכוּ ונשׁוּבה in Hos 6:1. The object to נדעה is also את־יהוה, and נדעה is merely strengthened by the addition of נרדּפה לדּעת. The knowledge of Jehovah, which they would hunt after, i.e., strive zealously to obtain, is a practical knowledge, consisting in the fulfilment of the divine commandments, and in growth in the love of God with all the heart. This knowledge produces fruit. The Lord will rise upon Israel like the morning dawn, and come down upon it like fertilizing rain. מוצאו, His (i.e., Jehovah's) rising, is to be explained from the figure of the dawn (for יצא applied to the rising of the sun, see Gen 19:23 and Psa 19:7). The dawn is mentioned instead of the sun, as the herald of the dawning day of salvation (compare Isa 58:8 and Isa 60:2). This salvation which dawns when the Lord appears, is represented in the last clause as a shower of rain that fertilizes the land. יורה is hardly a kal participle, but rather the imperfect hiphil in the sense of sprinkling. In Deu 11:14 (cf. Deu 28:12 and Lev 26:4-5), the rain, or the early and latter rain, is mentioned among the blessings which the Lord will bestow upon His people, when they serve Him with all the heart and soul. This promise the Lord will so fulfil in the case of His newly quickened nation, that He Himself will refresh it like a fertilizing rain. This will take place through the Messiah, as Psa 72:6 and Sa2 23:4 clearly show.

Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78]

To this threat the prophet appends in the concluding strophe, both the command to return to the Lord, and the promise that the Lord will raise His smitten nation up again, and quicken them anew with His grace. The separation of these three verses from the preceding one, by the division of the chapters, is at variance with the close connection in the actual contents, which is so perfectly obvious in the allusion made in the words of Hos 6:1, "Come, and let us return," to those of Hos 5:15, "I will go, and return," and in טרף וירפּאנוּ (Hos 6:1) to the similar words in Hos 5:13 and Hos 5:14. Hos 6:1. "Come, and let us return to Jehovah: for He has torn in pieces, and will heal us; He has smitten, and will bind us up. Hos 6:2. He will quicken us after two days; on the third He will raise us up, that we may live before Him." The majority of commentators, following the example of the Chald. and Septuagint, in which לאמר, λέγοντες, is interpolated before לכוּ, have taken the first three verses as an appeal to return to the Lord, addressed by the Israelites in exile to one another. But it would be more simple, and more in harmony with the general style of Hosea, which is characterized by rapid transitions, to take the words as a call addressed by the prophet in the name of the exile. The promise in v. 3 especially is far more suitable to a summons of this kind, than to an appeal addressed by the people to one another. As the endurance of punishment impels to seek the Lord (Hos 5:15), so the motive to return to the Lord is founded upon the knowledge of the fact that the Lord can, and will, heal the wounds which He inflicts. The preterite târaph, as compared with the future 'etrōph in Hos 5:14, presupposes that the punishment has already begun. The following יך is also a preterite with the Vav consec. omitted. The Assyrian cannot heal (Hos 5:13); but the Lord, who manifested Himself as Israel's physician in the time of Moses (Exo 15:26), and promised His people healing in the future also (Deu 32:39), surely can. The allusion in the word ירפּאנוּ to this passage of Deuteronomy, is placed beyond all doubt by Hos 6:2. The words, "He revives after two days," etc., are merely a special application of the general declaration, "I kill, and make alive" (Deu 32:39), to the particular case in hand. What the Lord there promises to all His people, He will also fulfil upon the ten tribes of Israel. By the definition "after two days," and "on the third day," the speedy and certain revival of Israel is set before them. Two and three days are very short periods of time; and the linking together of two numbers following one upon the other, expresses the certainty of what is to take place within this space of time, just as in the so-called numerical sayings in Amo 1:3; Job 5:19; Pro 6:16; Pro 30:15, Pro 30:18, in which the last and greater number expresses the highest or utmost that is generally met with. הקים, to raise the dead (Job 14:12; Psa 88:11; Isa 26:14, Isa 26:19). "That we may live before Him:" i.e., under His sheltering protection and grace (cf. Gen 17:18). The earlier Jewish and Christian expositors have taken the numbers, "after two days, and on the third day," chronologically. The Rabbins consequently suppose the prophecy to refer either to the three captivities, the Egyptian, the Babylonian, and the Roman, which has not ended yet; or to the three periods of the temple of Solomon, of that of Zerubbabel, and of the one to be erected by the Messiah. Many of the fathers, on the other hand, and many of the early Lutheran commentators, have found in them a prediction of the death of Christ and His resurrection on the third day. Compare, for example, Calovii Bibl. illustr. ad h. l., where this allusion is defended by a long series of undeniably weak arguments, and where a fierce attack is made, not only upon Calvin, who understood these words as "referring to the liberation of Israel from captivity, and the restoration of the church after two days, i.e., in a very short time;" but also upon Grotius, who found, in addition to the immediate historical allusion to the Israelites, whom God would soon liberate from their death-like misery after their conversion, a foretype, in consequence of a special divine indication, of the time "within which Christ would recover His life, and the church its hope." But any direct allusion in the hope here uttered to the death and resurrection of Christ, is proved to be untenable by the simple words and their context. The words primarily hold out nothing more than the quickening of Israel out of its death-like state of rejection from the face of God, and that in a very short period after its conversion to the Lord. This restoration to life cannot indeed be understood as referring to the return of the exiles to their earthly fatherland; or, at all events, it cannot be restricted to this. It does not occur till after the conversion of Israel to the Lord its God, on the ground of faith in the redemption effected through the atoning death of Christ, and His resurrection from the grave; so that the words of the prophet may be applied to this great fact in the history of salvation, but without its being either directly or indirectly predicted. Even the resurrection of the dead is not predicted, but simply the spiritual and moral restoration of Israel to life, which no doubt has for its necessary complement the reawakening of the physically dead. And, in this sense, our passage may be reckoned among the prophetic utterances which contain the germ of the hope of a life after death, as in Isa 26:19-21, and in the vision of Ezekiel in Eze 37:1-14.

That it did not refer to this in its primary sense, and so far as its historical fulfilment was concerned, is evident from the following verse. Hos 6:3. "Let us therefore know, hunt after the knowledge of Jehovah. His rising is fixed like the morning dawn, that He may come to us like the rain, and moisten the earth like the latter rain." ונדעה נר corresponds to לכוּ ונשׁוּבה in Hos 6:1. The object to נדעה is also את־יהוה, and נדעה is merely strengthened by the addition of נרדּפה לדּעת. The knowledge of Jehovah, which they would hunt after, i.e., strive zealously to obtain, is a practical knowledge, consisting in the fulfilment of the divine commandments, and in growth in the love of God with all the heart. This knowledge produces fruit. The Lord will rise upon Israel like the morning dawn, and come down upon it like fertilizing rain. מוצאו, His (i.e., Jehovah's) rising, is to be explained from the figure of the dawn (for יצא applied to the rising of the sun, see Gen 19:23 and Psa 19:7). The dawn is mentioned instead of the sun, as the herald of the dawning day of salvation (compare Isa 58:8 and Isa 60:2). This salvation which dawns when the Lord appears, is represented in the last clause as a shower of rain that fertilizes the land. יורה is hardly a kal participle, but rather the imperfect hiphil in the sense of sprinkling. In Deu 11:14 (cf. Deu 28:12 and Lev 26:4-5), the rain, or the early and latter rain, is mentioned among the blessings which the Lord will bestow upon His people, when they serve Him with all the heart and soul. This promise the Lord will so fulfil in the case of His newly quickened nation, that He Himself will refresh it like a fertilizing rain. This will take place through the Messiah, as Psa 72:6 and Sa2 23:4 clearly show.

Explanatory Notes on the Whole Bible, by John Wesley [1754-65]
Come - The prophet here brings them in, exhorting one another. He hath torn - We now see his hand in all we suffer.

Adam Clarke Commentary on the Whole Bible - Published 1810-1826
Come, and let us return unto the Lord - When God had purposed to abandon them, and they found that he had returned to his place - to his temple, where alone he could be successfully sought; they, feeling their weakness, and the fickleness, weariness, and unfaithfulness of their idols and allies, now resolve to "return to the Lord;" and, referring to what he said, Hos 5:14 : "I will tear and go away;" they say, he "hath torn, but he will heal us;" their allies had torn, but they gave them no healing. While, therefore, they acknowledge the justice of God in their punishment, they depend on his well-known mercy and compassion for restoration to life and health.

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⁴ But there is forgiveness with thee, that thou mayest be feared.

¹³ When Ephraim saw his sickness, and Judah saw his wound, then went Ephraim to the Assyrian, and sent to king Jareb: yet could he not heal you, nor cure you of your wound.

¹⁷ For I will restore health unto thee, and I will heal thee of thy wounds, saith the LORD; because they called thee an Outcast, saying, This is Zion, whom no man seeketh after.

³⁹ See now that I, even I, am he, and there is no god with me: I kill, and I make alive; I wound, and I heal: neither is there any that can deliver out of my hand.

¹⁵ I will go and return to my place, till they acknowledge their offence, and seek my face: in their affliction they will seek me early.

²⁹ In the days of Pekah king of Israel came Tiglathpileser king of Assyria, and took Ijon, and Abelbethmaachah, and Janoah, and Kedesh, and Hazor, and Gilead, and Galilee, all the land of Naphtali, and carried them captive to Assyria.

⁸ Gilead is a city of them that work iniquity, and is polluted with blood.

¹⁵ I will go and return to my place, till they acknowledge their offence, and seek my face: in their affliction they will seek me early.

⁴ O Ephraim, what shall I do unto thee? O Judah, what shall I do unto thee? for your goodness is as a morning cloud, and as the early dew it goeth away.

¹ Come, and let us return unto the LORD: for he hath torn, and he will heal us; he hath smitten, and he will bind us up.
² After two days will he revive us: in the third day he will raise us up, and we shall live in his sight.
³ Then shall we know, if we follow on to know the LORD: his going forth is prepared as the morning; and he shall come unto us as the rain, as the latter and former rain unto the earth.
⁴ O Ephraim, what shall I do unto thee? O Judah, what shall I do unto thee? for your goodness is as a morning cloud, and as the early dew it goeth away.
⁵ Therefore have I hewed them by the prophets; I have slain them by the words of my mouth: and thy judgments are as the light that goeth forth.
⁶ For I desired mercy, and not sacrifice; and the knowledge of God more than burnt offerings.
⁷ But they like men have transgressed the covenant: there have they dealt treacherously against me.
⁸ Gilead is a city of them that work iniquity, and is polluted with blood.
⁹ And as troops of robbers wait for a man, so the company of priests murder in the way by consent: for they commit lewdness.
¹⁰ I have seen an horrible thing in the house of Israel: there is the whoredom of Ephraim, Israel is defiled.
¹¹ Also, O Judah, he hath set an harvest for thee, when I returned the captivity of my people.

⁴ And he shall be as the light of the morning, when the sun riseth, even a morning without clouds; as the tender grass springing out of the earth by clear shining after rain.

⁶ He shall come down like rain upon the mown grass: as showers that water the earth.

⁴ Then I will give you rain in due season, and the land shall yield her increase, and the trees of the field shall yield their fruit.
⁵ And your threshing shall reach unto the vintage, and the vintage shall reach unto the sowing time: and ye shall eat your bread to the full, and dwell in your land safely.

¹² The LORD shall open unto thee his good treasure, the heaven to give the rain unto thy land in his season, and to bless all the work of thine hand: and thou shalt lend unto many nations, and thou shalt not borrow.

¹⁴ That I will give you the rain of your land in his due season, the first rain and the latter rain, that thou mayest gather in thy corn, and thy wine, and thine oil.

² For, behold, the darkness shall cover the earth, and gross darkness the people: but the LORD shall arise upon thee, and his glory shall be seen upon thee.

⁸ Then shall thy light break forth as the morning, and thine health shall spring forth speedily: and thy righteousness shall go before thee; the glory of the LORD shall be thy rereward.

⁷ The law of the LORD is perfect, converting the soul: the testimony of the LORD is sure, making wise the simple.

²³ The sun was risen upon the earth when Lot entered into Zoar.

¹ Come, and let us return unto the LORD: for he hath torn, and he will heal us; he hath smitten, and he will bind us up.

³ Then shall we know, if we follow on to know the LORD: his going forth is prepared as the morning; and he shall come unto us as the rain, as the latter and former rain unto the earth.

¹ The hand of the LORD was upon me, and carried me out in the spirit of the LORD, and set me down in the midst of the valley which was full of bones,
² And caused me to pass by them round about: and, behold, there were very many in the open valley; and, lo, they were very dry.
³ And he said unto me, Son of man, can these bones live? And I answered, O Lord GOD, thou knowest.
⁴ Again he said unto me, Prophesy upon these bones, and say unto them, O ye dry bones, hear the word of the LORD.
⁵ Thus saith the Lord GOD unto these bones; Behold, I will cause breath to enter into you, and ye shall live:
⁶ And I will lay sinews upon you, and will bring up flesh upon you, and cover you with skin, and put breath in you, and ye shall live; and ye shall know that I am the LORD.
⁷ So I prophesied as I was commanded: and as I prophesied, there was a noise, and behold a shaking, and the bones came together, bone to his bone.
⁸ And when I beheld, lo, the sinews and the flesh came up upon them, and the skin covered them above: but there was no breath in them.
⁹ Then said he unto me, Prophesy unto the wind, prophesy, son of man, and say to the wind, Thus saith the Lord GOD; Come from the four winds, O breath, and breathe upon these slain, that they may live.
¹⁰ So I prophesied as he commanded me, and the breath came into them, and they lived, and stood up upon their feet, an exceeding great army.
¹¹ Then he said unto me, Son of man, these bones are the whole house of Israel: behold, they say, Our bones are dried, and our hope is lost: we are cut off for our parts.
¹² Therefore prophesy and say unto them, Thus saith the Lord GOD; Behold, O my people, I will open your graves, and cause you to come up out of your graves, and bring you into the land of Israel.
¹³ And ye shall know that I am the LORD, when I have opened your graves, O my people, and brought you up out of your graves,
¹⁴ And shall put my spirit in you, and ye shall live, and I shall place you in your own land: then shall ye know that I the LORD have spoken it, and performed it, saith the LORD.

¹⁹ Thy dead men shall live, together with my dead body shall they arise. Awake and sing, ye that dwell in dust: for thy dew is as the dew of herbs, and the earth shall cast out the dead.
²⁰ Come, my people, enter thou into thy chambers, and shut thy doors about thee: hide thyself as it were for a little moment, until the indignation be overpast.
²¹ For, behold, the LORD cometh out of his place to punish the inhabitants of the earth for their iniquity: the earth also shall disclose her blood, and shall no more cover her slain.

¹⁸ And Abraham said unto God, O that Ishmael might live before thee!

¹⁹ Thy dead men shall live, together with my dead body shall they arise. Awake and sing, ye that dwell in dust: for thy dew is as the dew of herbs, and the earth shall cast out the dead.

¹⁴ They are dead, they shall not live; they are deceased, they shall not rise: therefore hast thou visited and destroyed them, and made all their memory to perish.

¹¹ Shall thy lovingkindness be declared in the grave? or thy faithfulness in destruction?

¹² So man lieth down, and riseth not: till the heavens be no more, they shall not awake, nor be raised out of their sleep.

¹⁸ There be three things which are too wonderful for me, yea, four which I know not:

¹⁵ The horseleach hath two daughters, crying, Give, give. There are three things that are never satisfied, yea, four things say not, It is enough:

¹⁶ These six things doth the LORD hate: yea, seven are an abomination unto him:

¹⁹ He shall deliver thee in six troubles: yea, in seven there shall no evil touch thee.

³ Thus saith the LORD; For three transgressions of Damascus, and for four, I will not turn away the punishment thereof; because they have threshed Gilead with threshing instruments of iron:

³⁹ See now that I, even I, am he, and there is no god with me: I kill, and I make alive; I wound, and I heal: neither is there any that can deliver out of my hand.

² After two days will he revive us: in the third day he will raise us up, and we shall live in his sight.

³⁹ See now that I, even I, am he, and there is no god with me: I kill, and I make alive; I wound, and I heal: neither is there any that can deliver out of my hand.

²⁶ And said, If thou wilt diligently hearken to the voice of the LORD thy God, and wilt do that which is right in his sight, and wilt give ear to his commandments, and keep all his statutes, I will put none of these diseases upon thee, which I have brought upon the Egyptians: for I am the LORD that healeth thee.

¹³ When Ephraim saw his sickness, and Judah saw his wound, then went Ephraim to the Assyrian, and sent to king Jareb: yet could he not heal you, nor cure you of your wound.

¹⁴ For I will be unto Ephraim as a lion, and as a young lion to the house of Judah: I, even I, will tear and go away; I will take away, and none shall rescue him.