By Grace I. Emmerson
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Additional resources for Hosea: An Israelite Prophet in Judean Perspective
11:10 seems to have arisen by assimilation to this, and thus once again betrays Judean influence. As supporting evidence it should also be 111 noted that, in contrast, in Hosea ^flW is used of the lion, and its application to Yahweh carries a different connotation. It concerns not his solemn summons to his people, as in the Jerusalem cultic tradition, but depicts his consuming wrath. Finally, the vague reference to the return of exiles CPtt, which contrasts with the otherwise specific geographical references in the Hosea material to Egypt and Assyria, has parallels in Isaiah, 112 again suggesting a Judean provenance.
It concerns not his solemn summons to his people, as in the Jerusalem cultic tradition, but depicts his consuming wrath. Finally, the vague reference to the return of exiles CPtt, which contrasts with the otherwise specific geographical references in the Hosea material to Egypt and Assyria, has parallels in Isaiah, 112 again suggesting a Judean provenance. It appears, then, that not only does v. 10 interrupt the salvation saying of 11:8-11, but it stands in close relation to material associated with Jerusalem.
16, and of marriage in v. 18, both of which, as we have seen, are to be explained as the prophet's creative use of terminology which had its origins in Canaanite religion. This figurative use of the verb tJDN has no parallel elsewhere in the Old Testament. There is, therefore, no evidence to suggest that it is to be attributed to a later writer, as a secondary development from Hosea's use of the marriage motif, rather than to the creativity of the prophet himself. In theological content the saying is comparable with v.