English Standard Version
I will heal their apostasy; I will love them freely, for my anger has turned from them.
King James Bible
I will heal their backsliding, I will love them freely: for mine anger is turned away from him.
American Standard Version
I will heal their backsliding, I will love them freely; for mine anger is turned away from him.
I will heal their breaches, I will love them freely: for my wrath is turned away from them.
English Revised Version
I will heal their backsliding, I will love them freely: for mine anger is turned away from him..
Webster's Bible Translation
I will heal their backsliding, I will love them freely: for my anger is turned away from him.
Hosea 14:4 Parallel
CommentaryKeil and Delitzsch Biblical Commentary on the Old Testament
Notwithstanding the outburst of the divine judgments, the people prove themselves to be incorrigible in their sins. Hosea 4:4. "Only let no man reason, and let no man punish; yet thy people are like priest-strivers." אך is to be explained from the tacit antithesis, that with much depravity there would be much to punish; but this would be useless. The first clause contains a desperatae nequitiae argumentum. The notion that the second 'ı̄sh is to be taken as an object, is decidedly to be rejected, since it cannot be defended either from the expression אישׁ בּאישׁ in Isaiah 3:5, or by referring to Amos 2:15, and does not yield any meaning at all in harmony with the second half of the verse. For there is no need to prove that it does not mean, "Every one who has a priest blames the priest instead of himself when any misfortune happens to him," as Hitzig supposes, since עם signifies the nation, and not an individual. ועמּך is attached adversatively, giving the reason for the previous thought in the sense of "since thy people," or simply "thy people are surely like those who dispute with the priest." The unusual expression, priest-disputers, equivalent to quarrellers with the priest, an analogous expression to boundary-movers in Hosea 5:10, may be explained, as Luther, and Grotius, and others suppose, from the law laid down in Deuteronomy 17:12-13, according to which every law-suit was to be ultimately decided by the priest and judge as the supreme tribunal, and in which, whoever presumes to resist the verdict of this tribunal, is threatened with the punishment of death. The meaning is, that the nation resembled those who are described in the law as rebels against the priest (Hengstenberg, Dissertations on Pentateuch, vol. 1. p. 112, translation). The suffix "thy nation" does not refer to the prophet, but to the sons of Israel, the sum total of whom constituted their nation, which is directly addressed in the following verse.
Treasury of Scripture Knowledge
I will love.
You will say in that day: "I will give thanks to you, O LORD, for though you were angry with me, your anger turned away, that you might comfort me.
"Come, everyone who thirsts, come to the waters; and he who has no money, come, buy and eat! Come, buy wine and milk without money and without price.
I have seen his ways, but I will heal him; I will lead him and restore comfort to him and his mourners,
"Return, O faithless sons; I will heal your faithlessness." "Behold, we come to you, for you are the LORD our God.
Is Ephraim my dear son? Is he my darling child? For as often as I speak against him, I do remember him still. Therefore my heart yearns for him; I will surely have mercy on him, declares the LORD.
Again, though I say to the wicked, 'You shall surely die,' yet if he turns from his sin and does what is just and right,
Then the nations that are left all around you shall know that I am the LORD; I have rebuilt the ruined places and replanted that which was desolate. I am the LORD; I have spoken, and I will do it.
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ESV Text Edition: 2016. The Holy Bible, English Standard Version® copyright © 2001 by Crossway Bibles, a publishing ministry of Good News Publishers.