1. Ephraim practices lying and deception; turns to Assyria and Egypt (11:12–12:1)

2. Ephraim’s faithful forefather Jacob an example that should cause Ephraim to return to God (12:2-14)

3. Ephraim practiced idolatry and forgot Jehovah, who will bring ruin, but will also redeem them from death and Sheol (13:1-14)

4. “The wind of Jehovah” will come and Samaria will fall (13:15, 16)

III. Return to Jehovah and its results (14:1-9)

A. Israel urged to come back to Jehovah with ‘bulls of lips,’ acknowledging that Assyria will not save them, and abandoning idolatry (14:1-3)

B. Jehovah will heal their unfaithfulness, show them love and grant them his blessing (14:4-8)

C. Jehovah’s ways are upright; righteous will walk in them, but transgressors will stumble in them (14:9)

See the book “All Scripture Is Inspired of God and Beneficial,” pp. 143-145.

HOSHAIAH

(Ho·shaiʹah) [Jehovah has saved].

1. Father of Jezaniah or Azariah, who was a contemporary of the prophet Jeremiah. (Jer. 42:1, 2; 43:2) In the Septuagint the name Azariah appears instead of Jezaniah at Jeremiah 42:1.

2. Apparently a prince of Judah who participated in the procession arranged by Nehemiah at the inauguration of the wall of Jerusalem.—Neh. 12:31, 32.

HOSHAMA

(Hoshʹa·ma) [Jehovah has heard].

One of the seven sons born to King Jehoiachin (Jeconiah) while in Babylonian exile.—1 Chron. 3:17, 18.

HOSHEA

(Ho·sheʹa) [salvation; deliverance].

1. One of the twelve sent by Moses to spy out the Land of Promise in 1512 B.C.E.; son of Nun of the tribe of Ephraim. Moses, however, preferred to call him Jehoshua, meaning “Jehovah is salvation.” (Num. 13:8, 16) In Greek the Septuagint has the name reading I·e·sousʹ (“Jesus”). As Moses’ successor he was generally called by the shortened Hebrew form “Joshua.”—Josh. 1:1.

2. The tribal prince of Ephraim during David’s reign; son of Azaziah.—1 Chron. 27:20, 22.

3. The Hebrew spelling of Hosea, Jehovah’s prophet, who lived in the eighth century B.C.E. during the reigns of Judah’s kings Uzziah, Jotham, Ahaz and Hezekiah.—Hos. 1:1; see HOSEA.

4. Last king of the northern kingdom of Israel, which came to its end in 740 B.C.E.; son of Elah. He did what was bad in Jehovah’s sight, yet not to the same degree as his predecessors. (2 Ki. 17:1, 2) Hoshea had no hereditary claim to the throne, nor did he receive a special anointing from God to be king. Rather, it was by conspiracy against and murder of King Pekah that the usurper Hoshea gained the throne. Second Kings 15:30 states that Hoshea put Pekah to death and “began to reign in place of him in the twentieth year of Jotham.” Since Judean King Jotham is credited with only sixteen years (2 Ki. 15:32, 33; 2 Chron. 27:1, 8), this may refer to the twentieth year counting from the start of Jotham’s kingship, which would actually be the fourth year of the reign of Jotham’s successor Ahaz.—See JOTHAM No. 3.

It appears that Hoshea was not fully recognized as king over Israel until sometime later, however. Second Kings 17:1 states that, in the twelfth year of Ahaz, Hoshea “became king in Samaria over Israel for nine years.” So, it may be that at this point Hoshea was able to establish full control from Samaria. Possibly Assyrian backing at this point aided him, for the records of Assyrian King Tiglath-pileser (III) make the claim that he put Hoshea on the throne.—See chart of kings of Judah and Israel in CHRONOLOGY article; also the first four paragraphs under the heading “From the division of the kingdom to the desolation of Jerusalem and Judah (997 to 607 B.C.E.)” in the same article.

Shalmaneser, successor to Tiglath-pileser, compelled Hoshea to pay tribute, but it was not long before Hoshea sent messengers to So the king of Egypt appealing for assistance and subsequently withheld tribute from the Assyrians. Upon learning of this secret conspiracy, Shalmaneser put Hoshea in the house of detention and laid siege to Samaria in 742 B.C.E. Nearly three years later, in 740, the city fell, its inhabitants were carried off into exile, and the split-off ten-tribe kingdom of Israel came to its end.—2 Ki. 17:3-6.

5. One of the heads of the people whose descendant, if not himself, agreed to the Levitical proposal for a trustworthy arrangement in the time of Nehemiah.—Neh. 9:5, 38; 10:1, 14, 23.

HOSPITALITY

(Gr., phi·lo·xe·niʹa, love of strangers].

The cordial and generous reception and entertainment of guests or strangers.

IN ANCIENT TIMES

In patriarchal times, though Egyptians and others practiced hospitality, the Semites were most notable for this quality. Care for the traveler was viewed as an Integral part of living, and great was the courtesy extended the visitor, whether a stranger, friend, relative or invited guest. From the Bible accounts we learn that hospitality was customarily extended to a traveler. He was greeted by a kiss, particularly if a relative. (Gen. 29:13, 14) His feet were washed by a member of the household, usually a servant (Gen. 18:5), and his animals were fed and cared for. (Gen. 24:15-25, 29-33) He was often asked to stay for the night and sometimes even for several days. (Gen. 24:54; 19:2, 3) The visitor was considered to be under the householder’s protection during his stay. (Gen. 19:6-8; Judg. 19:22-24) On departure, he might be escorted part way on his journey.—Gen. 18:16.

The importance with which the extending of hospitality was viewed is seen in Reuel’s remarks when his daughters spoke of the “Egyptian” traveler (actually Moses) who had helped them in watering their flock. Reuel exclaimed: “But where is he? Why is it that you have left the man behind? Call him, that he may eat bread.”—Ex. 2:16-20.

In the cities

It is evident from the Bible accounts that, particularly in the cities, non-Israelites might not be always hospitable toward Israelites. (Judg. 19:11, 12) Also, in the cities hospitality was probably not offered as readily as in more isolated areas. However, a Levite man with his attendant and his concubine sat down after sunset in the public square of Gibeah, seemingly expecting to be offered a place to stay overnight. This indicates that hospitality, even in the cities, was quite common. (Judg. 19:15) In this instance, the Levite man remarked that he had provisions for his party as well as for his animals. (Judg. 19:19) He required shelter only. But the bad attitude of the Benjamites inhabiting this city made it inhospitable, as verified by what later occurred.—Judg. 19:26-28.

To servants of God

While hospitality was generally practiced, the fine hospitality depicted in the Bible accounts was undoubtedly due to the fact that, in most instances, the ones showing hospitality were servants of Jehovah. Especially marked were the hospitality and respect shown to those who were prophets or special servants of God. Abraham stood by the three angels for whom he provided a meal, while they ate. This seems to have been a token of respect for the men whom Abraham recognized to be angelic representatives of Jehovah. (Gen. 18:3, 8) And just as Abraham “ran” to prepare for his guests, Manoah showed eagerness in preparing food for the man whom he thought to be a man of God, but who was actually