Hebrew Word Study – Unfaithful Spouse – Zanah – Zayin Nun Hei

Hosea 14:8: “Ephraim shall say, What have I to do anymore with idols, I have heard him and observed him, I am like a green fir tree, from me is thy fruit found. 

Little is known about Hosea.  What we do know is that he was a prophet during the time when the Northern kingdom of Israel was in its deepest state of idolatry.  He was most likely a priest and lived in about the 8th century B.C. during the reign of King Uzziah.  The Talmud teaches that Hosea was the greatest prophet of his generation and that generation included Isaiah (Pesachim 87a).   

The religion at this time focused on the worship of the Canaanite god, Baal, and its female counterpart, Ashtart which can be traced to the Ugaritic goddess Anat.   When studying the Ugaritic language I recall translating a Ugaritic Poem about the goddess Anat who had this unusual attraction to mortal men and would seek to lead them into adulterous relationships. The goddess Ashtart is most likely the goddess referred to as the queen of heaven that Israel worshipped in hope of having a prosperous harvest.   At one point human sacrifice was even made to this goddess to encourage her to produce a good harvest.  You have the account in Isaiah where the people of Israel even said that when they worshipped the queen of heaven they were fed but with God Jehovah, they were in want. 

It was probably in this light that Hosea was commanded by God to marry a woman in whoredom Hosea 1:3.  The word used here for whoredom is zanah.  In secular literature, we find a zanah is used to refer to a woman who is unfaithful, not unlike many of your movie queens today. No wonder they are called idols. She was not a prostitute, as we think of a prostitute, but a woman with an adulterous heart. It is possible that Hosea was not even aware of her unfaithfulness until their son Lo-ammi was born.  Lo-ammi means not mine. Apparent Hosea didn’t even need a DNA test.  It would appear that Jewish Literature does tend to back this up and that Hosea divorced his wife for her infidelities in Chapter 2, but then in Chapter 3 was commanded to purchase her back from either slavery as a result of the debt she incurred in her wild ways or it was the price that her lover who turned out to be a pimp charged to sell her to Hosea.  Needless to say, we do not know how the story between Hosea and his wife ends, but we do know the picture of Israel and God, as illustrated by this relationship has a happy ending as we see in Hoesa 14:8:

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The syntax in this verse is not at all clear.  It is a toss-up if God is saying “Ephraim, what more have you to do with idols” or it is Ephraim declaring they have nothing more to do with idols.  Rabbinical literature tends to indicate that the use of the term Ephraim is metaphoric. The name means double fruitfulness and implies a state of Israel when it has God’s favor.  Thus, I would say the KJV uses the right syntax here and it is Ephraim or Israel saying: “What have I to do anymore with idols.” We have a picture of Israel’s return to God in repentance and its promise to complete faithfulness.

I know why the NIV used a different syntax here and it is most likely why the other modern translations use a similar syntax.  The NIV has God speaking and not Ephraim because the following statements could not apply to Ephraim.  I mean is Ephraim going to be a green fir tree for God?  A green fir tree is a lush tree providing shade and is a place one would rest under.  Is Ephraim going to be a tree for God to rest under?  Is Ephraim going to provide fruit for God?  Translators of the NIV say “no” God does not need a man to rest under or to provide fruit.  

Yet, I am on this journey to God’s heart so I can know His heart, and by knowing His heart I can be a husband to God and know how to protect His heart.  I see another aspect to the Book of Hosea other than God loving us enough to forgive us of our infidelities.  I also see a broken-hearted God and I am the one who caused that broken heart by seeking the gods of this world to satisfy my needs (health, finances, security).  By turning to these gods to meet that need I have broken his heart.  Returning to Him I want to be a husband to Him, to protect His heart from being broken again. I want to be that tree that He can trust and rest under knowing I will not move away from providing His shade.  I want to bear fruit for Him and not for myself.  

Like Gomer, I was married to God, I bore fruit for him, but I also kept one eye on the world and when the world seemingly offered me more than God, when the provisions of the world seemed to be more faithful than the provision of God, I took off to pursue that god.   Now I have returned, I am that tree that is firmly planted and will be there always for God to rest under, because I know I broke his heart once and I do not want to do it again.  Like Ephraim, I will declare: “What have I to do with any more idols.”  

Oh, by the way, the word “idol” is a strange word to be rendered as “idol.’ It is the word ’astav. ‘Astav is rarely used in Jewish literature as an idol, it is usually rendered as bringing “grief, suffering or pain.”   You see the word what is Mah: which can also be rendered as why.  I believe Ephraim was saying here: “Why should I bring pain and grief (to God)?   I’ve heard Him (his cry) I have observed Him (his grief) and I want now to be a tree of rest for Him from this heartbreak…  

 

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