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2 Kings 17:7-18
Forso it was, that the children of Israel had sinned against the LORD their God, which had brought them up out of the land of Egypt, from under the hand of Pharaoh king of Egypt, and had feared other gods, …

Ezekiel 23:2-10
Son of man, there were two women, the daughters of one mother: …

most bitterly.

2 Samuel 1:16
And David said unto him, Thy bloodbe upon thy head; for thy mouth hath testified against thee, saying, I have slain the LORD'S anointed.

1 Kings 2:33,34
Their blood shall therefore return upon the head of Joab, and upon the head of his seed for ever: but upon David, and upon his seed, and upon his house, and upon his throne, shall there be peace for ever from the LORD…

Ezekiel 18:13
Hath given forth upon usury, and hath taken increase: shall he then live? he shall not live: he hath done all these abominations; he shall surely die; his blood shall be upon him.

blood.

Hosea 7:16
They return,but not to the most High: they are like a deceitful bow: their princes shall fall by the sword for the rage of their tongue: thisshall be their derision in the land of Egypt.

Deuteronomy 28:37
And thou shalt become an astonishment, a proverb, and a byword, among all nations whither the LORD shall lead thee.

1 Samuel 2:30
Wherefore the LORD God of Israel saith, I said indeedthat thy house, and the house of thy father, should walk before me for ever: but now the LORD saith, Be it far from me; for them that honour me I will honour, and they that despise me shall be lightly esteemed.

so his Lord will leave his bloodguilt upon him
The term "bloodguilt" refers to the guilt incurred from acts of violence and injustice, particularly shedding innocent blood. In the cultural and historical context of ancient Israel, bloodguilt required atonement or divine retribution. The phrase suggests that God, as the sovereign judge, will not absolve Ephraim of their sins without repentance. This aligns with the principle found inNumbers 35:33, where the land is defiled by bloodshed and requires justice. The concept of God leaving the bloodguilt upon Ephraim underscores the seriousness of their sin and the inevitability of divine judgment.

and repay him for his contempt
The word "contempt" here signifies a deep disrespect and disregard for God's covenant and commandments. This phrase indicates that God will enact justice by repaying Ephraim according to their deeds, a theme consistent throughout the Old Testament, as seen in passages likeDeuteronomy 32:35 andPsalm 94:2. The idea of divine retribution is central to the prophetic message, emphasizing that God's patience has limits and that persistent sin will lead to consequences. This repayment is not only punitive but also serves as a call to repentance and a return to covenant faithfulness.

Hosea records, “Ephraim has provoked bitter anger”. The northern kingdom, nicknamed Ephraim, had persisted in idolatry and political scheming despite repeated prophetic calls to return (Hosea 4:17; 11:2). Each shrine to Baal, each alliance with pagan nations, was not a minor lapse but a personal affront to the Lord who had redeemed them (Exodus 20:2-3). Scripture often describes such rebellion as stirring God’s jealousy or wrath, the wayDeuteronomy 32:19-21 portrays Israel provoking Him with foreign gods. When sin is cherished instead of confessed, bitterness accumulates—much likePsalm 95:8 warns, “Do not harden your hearts.” Ephraim’s stubborn pattern of provocation shows that ongoing disobedience eventually fills up a cup of divine anger (Romans 2:5).

The verse shifts: “so his Lord….” The use of “his Lord” underscores ownership and authority; Yahweh is not merely Israel’s distant deity but the covenant Master to whom they are morally accountable (Leviticus 25:55).Hosea 2:16 reminds Israel that the same Lord they spurn is the One who longs to be called “My Husband.” Yet covenant privileges bring covenant responsibilities. When subjects reject their rightful Lord, they forfeit the protective blessings that come with His rule (Deuteronomy 29:24-28). The title also hints at final judgment: “The LORD of hosts is exalted in judgment” (Isaiah 5:16). Ephraim’s behavior has forced the Lord to act as Judge rather than Shepherd.

The sentence continues, “will leave his bloodguilt upon him.” Instead of lifting guilt through sacrifice and mercy, God will let the weight of every unrepented sin rest squarely on Ephraim.Numbers 35:33 declares that bloodshed defiles the land and “no atonement can be made…except by the blood of the one who shed it.” Because the nation ignored God’s appointed means of cleansing (Hosea 6:6), bloodguilt remains.Jeremiah 51:35 shows a similar principle: wrongdoing that is not covered will return on the offender’s own head. In practical terms, Assyria’s invasion (2 Kings 17:6-18) would become the historical outworking of the spiritual verdict. What God leaves, no human power can remove (Proverbs 11:21).

Finally, the Lord promises to “repay him for his contempt.” Contempt—treating holy things as trivial—invites recompense.Galatians 6:7 echoes the timeless principle: “God is not mocked. For whatever a man sows, he will reap.”Hosea 10:13 had already spelled out the seed and harvest pattern: “You have plowed wickedness; you have reaped injustice.” The repayment is not vindictive but just, aligning withDeuteronomy 32:35, “Vengeance is Mine; I will repay.” By scorning God’s prophets (2 Chronicles 36:16) and dismissing His patience, Ephraim wrote its own sentence. Yet even judgment displays God’s faithfulness to His word (Psalm 119:75).

Hosea 12:14 traces a sobering progression: persistent rebellion provokes divine anger; the covenant Lord must respond; unconfessed guilt remains on the sinner; and contempt for God is paid back in full. The verse affirms that God’s holiness demands justice, yet His warnings are merciful invitations to repent before judgment falls.

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