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The Study of the Book of Hosea Chapter 5 Verse By Verse

The Complete Study of the Book of Hosea Chapter 5 Verse By Verse. Welcome to, your online Bible Study Supplement Source. We have today, chapter 5 of the book of Hosea or Osea.

The Book of Hosea is one of the prophetic books in the Old Testament of the Bible, and it carries a profound message for both its original audience and modern readers. It consists of 14 chapters and is attributed to the prophet Hosea, who lived in the 8th century BCE in the kingdom of Israel or (Efraim) the northern kingdom.


The central theme of Hosea is the spiritual relationship between the Creator and His people, portrayed through the metaphor of a troubled marriage. Hosea’s personal experiences become symbolic of the Creator’s relationship with Israel (Akobe). The book is divided into two main sections: the first three chapters contain the narrative of Hosea’s own life, while the remaining chapters consist of his prophetic messages.

Let’s break down each verse of Hosea’s chapter five:

Verse 1: “Hear ye this, O priests; and hearken, ye house of Akobe; and give ye ear, O house of the king; for judgment is toward you because ye have been a snare on Mizpah and a net spread upon Tabor.”

In this verse, the prophet Hosea addresses the priests, the house of Akobe (Bantu), and the royal house, warning them of impending judgment. He accuses them of setting snares or traps and spreading nets for their own gain, symbolizing their corrupt practices. The towns Mizpah and Tabor are symbolic of their snares covering the north and south. Mizpah is south in Juda, Tabor is north in Samaria.

Verse 2: “And the revolters are profound to make slaughter, though I have been a rebuker of them all.”

This verse continues to highlight the sinful actions of the people, emphasizing that they are deeply committed to their rebellion. Despite the Creator’s rebukes and warnings, they persist in their sinful ways. The prophets were sent and the Spirit of the Creator would rebuke them in their conscience. However, they would not adhere.

Verse 3: “I know Ephraim, and Akobe is not hid from me; for now, O Ephraim, thou committest whoredom, and Akobe is defiled.”

The Creator knows the people of Efraim (a symbolic reference to the northern kingdom of the Bantu).* The mention of whoredom and defilement reflects their spiritual unfaithfulness and idolatry. The reference to Efraim separate from “Israel” or the Bantu is that Efraim is the head of the Ten Tribes that left the House of David during the days of Solomon the king, to follow Yeroboam. The reference to Efraim is a reference to the head of the Kingdom of Akobe that broke away from the Kingdom of Yawada (Juda).

Verse 4: “They will not frame their doings to turn unto their Almighty; for the spirit of whoredoms is in the midst of them, and they have not known the Almighty.”

The people’s refusal to change their ways and turn back to the Almighty is highlighted. The spirit of whoredoms, representing idol worship and unfaithfulness to their spouses is pervasive among them. And they remain ignorant of the Almighty’s ways. Spiritual whoredom leads to physical whoredoms as well.

Verse 5: “And the pride of Akobe doth testify to his face; therefore shall Akobe and Ephraim fall in their iniquity: Juda also shall fall with them.”

The pride and arrogance of Israel (the Bantu) are evident. This verse foretells the consequences of their iniquity – both the Bantu and Ephraim (the northern kingdom) will face downfall. Even Juda, the southern kingdom, will share in this fate.

Verse 6: “They shall go with their flocks and with their herds to seek the Almighty, but they shall not find Him; He hath withdrawn Himself from them.”

Despite their attempts to seek the Almighty, the Creator has withdrawn from them due to their persistent sinfulness. Their religious rituals lack sincerity. In Psalm 51:11, David sincerely prays to the Eternal Father not to cast him from His presence. To be away from the presence of the Great Creator is to have His Holy Spirit withdrawn from you. This is the small voice that speaks to us and guides us. When we are not led by the Holy Spirit, we are directed by an unholy spirit. This was the state of the children of Akobe, Ephraim and Juda.

Verse 7: “They have dealt treacherously against the Great Spirit, for they have begotten strange children: now shall a month devour them with their portions.”

The people are accused of treachery against the Great Spirit, symbolized by having “begotten strange children” – likely referring to alliances with foreign nations or idolatrous practices. The children of Akobe began to intermarry with nations who did not know the Great Spirit. This reminds me of the scripture the Anointed Son spoke in John 8:44. He said, and I quote, “You are of your father the devil, and the lusts of your father you will do. He was a murderer from the beginning, and abode not in the truth because there is no truth in him.”

When the daughters of Akobe marry the sons of foreign nations and the sons marry daughters of other nations, “God-Mixing” is inevitable. However, you cannot serve the Great Creator and another at the same time. Thus, this verse also predicts a swift and severe judgment.

Verse 8: “Blow ye the cornet in Gibeah, and the trumpet in Ramah: cry aloud at BethAven after thee, O Benjamin.”

The call for sounding the cornet and trumpet suggests a call to assembly for repentance or, conversely, an alarm of impending danger. Benjamin, one of the tribes of Akobe, is mentioned, possibly as a representation of the southern kingdom.

Verse 9: “Ephraim shall be desolate in the day of rebuke: among the tribes of Akobe have I made known that which shall surely be.”

Efraim, a reference to the northern kingdom, will face desolation on the day of judgment. This judgment is not exclusive to Efraim but extends to all the tribes of Akobe, emphasizing the certainty of the Creator’s decrees.

Verse 10: “The princes of Juda were like them that remove the bound: therefore I will pour out my wrath upon them like water.”

Even the leaders of Juda, the southern kingdom, have acted unjustly by removing boundaries. Consequently, the Almighty will pour out His wrath upon them abundantly. Removing boundaries is taking land from other people. They did this amongst the tribes of their brethren.

Verse 11: “Ephraim is oppressed and broken in judgment because he willingly walked after the commandment.”

Ephraim (the northern kingdom) faces oppression and judgment due to their willing obedience to corrupt commandments, issued by their own leaders or foreign influences. Remember, Yeroboam took them off the Creator’s Standard when they followed him away from the House of David.

Verse 12: “Therefore will I be unto Ephraim as a moth, and to the house of Juda as rottenness.”

The Creator’s judgment is likened to a moth that consumes, signifying gradual but inevitable decay and destruction. Both Efraim and Juda will experience this decay.

Verse 13: “When Ephraim saw his sickness, and Juda saw his wound, then went Ephraim to the Assyrian, and sent to King Jareb: yet could he not heal you, nor cure you of your wound.”

Their sin and rebellion began to take a toll on the land. It took a toll on the economy, the health of the nation, and many other things. In their distress, Ephraim turned to the Assyrians. Assyria is Asshur or Assur, son of Shem. They turned to foreign aid seeking help from foreign powers instead of turning to the Almighty for healing.

That is comparable to the stubborn teenager whose parents stop giving them allowance because they are buying drugs and alcohol. This teenager hangs around worthless friends. The teenager then starts working for Assyria or the worthless friend doing a worthless job. They do this to get help instead of fixing the reason the allowance shut off in the first place with his parents. Efraim did this with Assyria. However, their efforts were in vain, and they remained wounded.

Verse 14: “For I will be unto Ephraim as a lion, and as a young lion to the house of Juda: I, even I, will tear and go away; I will take away, and none shall rescue him.”

Here, the Almighty’s judgment is depicted as a fierce lion, symbolizing His swift and unstoppable action. Efraim and Juda, represented by the lion and young lion, respectively, will experience His destructive power.

The phrase “I, even I” emphasizes the certainty and exclusivity of the Creator’s actions. No one will be able to rescue them from this judgment. There are examples when the Creator allowed an evil spirit or even Satan to deal with a person. Think of the case of Job and how an evil spirit bothered King Saul. In this case, the Great Spirit Himself will dictate the punishments against Efraim and Juda.

Verse 15: “I will go and return to my place, till they acknowledge their offense, and seek my face: in their affliction they will seek me early.”

In this verse, the Almighty declares His withdrawal and departure from the people’s midst. He will return to His place, indicating a temporary absence. This withdrawal is intended to prompt the people to acknowledge their offenses and seek His face in repentance.

The phrase “in their affliction, they will seek me early” suggests that adversity and suffering will lead them to turn back to the Creator. Things will get ugly for the nation. They will get bad like it was in Egypt. That is where they cried for help from the Great Creator.

These verses continue to emphasize the severity of the Creator’s judgment upon Ephraim (the northern kingdom) and Juda (the southern kingdom) due to their disobedience and unfaithfulness.

The lion metaphor underscores the inevitability of the judgment, while the withdrawal of the Almighty serves as a call to repentance. It highlights the Creator’s desire for His people to acknowledge their wrongdoing and return to Him, even and especially in the midst of affliction.

This chapter of Hosea emphasizes the Creator’s impending judgment.

Judgment upon both the northern and southern kingdoms due to their spiritual unfaithfulness and disobedience. This we have a record of and have been a part of as Bantu people since the days of Babylon destroying Yawada and Yerusalema. This repeated itself when General Titus of Rome plummeted Yerusalema again in 70 AD. And once again in 1888 during and after the Berlin Conference over Africa, the land of Juda. That was Juda or Yawada.

For Efraim, the Assyrians destroyed them, some of them ventured to the Americas. While in the Americas in 1492 Dum Diversas, they were destroyed again. The cry is clear for the Bantu to return to their Maker.

The consequences of their actions are severe, leading to desolation and decay. It serves as a powerful reminder of the importance of remaining faithful to the Creator’s commandments and turning to Him in times of trouble.

Join us again as we go verse by verse to break down the following chapters.

Be strong and very courageous

Written by Minister Koko

Consul General for AKOPPI-BSM

Until next time, be enriched! This was a study. Be sure to sign up on our newsletter for more studies, current events, prophecies, and the divine principles to live by.

May Power be with you.

* Our reference to Israel as Bantu is a recent one based on the revelation of Sub-Saharan Africa being the land of Israel and not just the Levant. Also, Bantu meaning Divine People is what this subsect of people call themselves and not Israel or Israelites. See our websites, and our institute, Abantu Kingdom of Priest Preparatory Institute for more details and information.


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