14:3

Hosea’s model prayer continues in this verse. It includes a list of three main sins that the people should confess and turn away from:

1. trust in foreign powers

2. trust in military strength

3. trust and worship of idols

They should stop depending on these things and depend instead on the LORD.Davies (page 303), Garrett (pages 271–272) and Stuart (page 213). They should acknowledge that the Lord is the one who cares for people like themselves, who have become like orphans.

14:3a

Assyria will not save us: In this part of the prayer, the people admit to the LORD that the nation of Assyria will not save them from their enemies. Instead they promise to trust in the LORD to save them from danger.

Assyria may be a figure of speech that represents all foreign nations that Israel relied on to protect them.Stuart (page 213). Most versions leave the figurative meaning implicit.

save: This word means “deliver/save” from peril.BDB (#3467) Hiph. 1c.

14:3b

nor will we ride on horses: In this part of the prayer, the people promise to trust in the LORD to save them from danger. They will not trust in their own military strength.

At that time, armies used horses in battle to carry soldiers and to pull chariots.

Here, riding horses is probably a figure of speech that represents the armies and the military strength of the Israelites.Carroll (pages 301–302), Dearman (pages 338–339), McComiskey (page 230). This reference to horses may also refer in part to reliance on Egypt. See Keil (page 107) and Dearman (pages 338–339). Hosea refers to horses in a similar way in 1:7.

Some versions make it more explicit that the Hebrew words refer to using horses in war.

Here are some other ways to translate this promise:

we will not mount war-horses (NIV)

We will not ride warhorses (NET)

and war horses cannot protect us. (GNT)

horses: In Hebrew, this word is a collective singular “horse” that indicates horses.McComiskey (page 230). In many languages, it is more natural to use plural here, as in the BSB.

14:3c

We will never again say, ‘Our gods!’ to the work of our own hands: In this part of the prayer, the people acknowledge that idols are objects that humans have made. They are not gods, and the people promise to stop worshiping them.

In some languages, it may be more natural to use indirect speech here. For example:

We will never again say that the things our hands have made are our gods. (GW)

gods: In Hebrew, this word is plural. However, there are two interpretations of the intended meaning:

1. It means gods. The word refers to more than one idol. For example:

   Never again will we say to the idols we have made, ‘You are our gods.’ (NLT) (BSB, GW, KJV, NCV, NET, NIV, NLT, REB)

2. It means god/God.Some versions capitalize the word as “God.” Perhaps this is meant to imply that the people confuse the idol with the true God of Israel. The Hebrew word is a plural of majesty that refers to one god.Macintosh (page 565). For example:

   Nor will we say again, ‘Our god,’ (NASB) (ESV, GNT, NASB, NJB, NJPS, NRSV)

The Display will follow interpretation (1), but either interpretation is acceptable.Dearman (pages 338–339) and Davies (page 304) state that “Our God” and “our gods” are two possible ways to translate the Hebrew here. Follow the interpretation that is the most natural in your language in this context.

the work of our own hands: This phrase refers to “idols.”

14:3d

For in You the fatherless find compassion: In this part of the prayer, the people acknowledge that the LORD shows compassion to orphans.

The first word in the clause introduces a reason.The Hebrew word is a relative particle. Most commentators and versions regard the particle here to function as a conjunction that introduces a reason. This function is mentioned in BHRG 6, 40, 40.6, 5. “indicates a cause (rare) (subordinating conjunction)” and Gesenius 158b. See also Macintosh (page 565), Davies (page 303) and Keil (page 107). The reason that the people should repent and return to the LORD is because he shows compassion to orphans. Some versions use a word such as For or “since” to introduce this reason. Some other versions leave it implied that this clause is a reason. For example:

In you the orphan finds mercy. (ESV)

Use a natural way in your language to indicate that this clause is a reason.

This part of the prayer implies that Israel is fatherless. The people have become orphans because of their rebellion against the LORD. The prayer is a request that the LORD will show compassion and restore his relationship with them as his children.Patterson and Hill (page 85), Hubbard (page 228) and Keil (page 107).

fatherless: The Hebrew word means “orphan, fatherless.”TWOT (#934a). Many versions translate the word as “orphan.” For example:

for you are the one in whom orphans find compassion. (NJB)

compassion: The Hebrew word for compassion means to “love deeply, have mercy, be compassionate.”TWOT (#2146).

The words compassion and “fatherless” link this last chapter of Hosea to the first two chapters of the book. Forms of the Hebrew word for compassion rhm occur in Hosea 1:6; 2:1, 19, 23. In those verses, the name of Hosea’s daughter was Lo-ruhamah “not loved” (or “not shown compassion”). The name indicated that the LORD no longer loved or had compassion for Israel.

The name of Hosea’s son, Lo-ammi “not my people” indicated that the LORD was no longer Israel’s father. In 2:23, however, the LORD promised that one day he would again love Israel and that the people would again become his own people. Here in 14:3d, this same promise is affirmed.Carroll (pages 301–302), Patterson and Hill (page 85), Keil (page 107), Garrett (pages 271–272), Andersen and Freedman (pages 645–646), Dearman (pages 338–339), Stuart (pages 213–214), Hubbard (page 228), Davies (page 303), McComiskey (page 230) and Macintosh (page 567).