Hosea Chapter 3 verse 5 Holy Bible

ASV Hosea 3:5

afterward shall the children of Israel return, and seek Jehovah their God, and David their king, and shall come with fear unto Jehovah and to his goodness in the latter days.
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BBE Hosea 3:5

And after that, the children of Israel will come back and go in search of the Lord their God and David their king; and they will come in fear to the Lord and to his mercies in the days to come.
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DARBY Hosea 3:5

Afterwards shall the children of Israel return, and seek Jehovah their God, and David their king; and shall turn with fear toward Jehovah and toward his goodness, at the end of the days.
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KJV Hosea 3:5

Afterward shall the children of Israel return, and seek the LORD their God, and David their king; and shall fear the LORD and his goodness in the latter days.
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WBT Hosea 3:5


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WEB Hosea 3:5

Afterward the children of Israel shall return, and seek Yahweh their God, and David their king, and shall come with trembling to Yahweh and to his blessings in the last days.
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YLT Hosea 3:5

Afterwards turned back have the sons of Israel, and sought Jehovah their God, and David their king, and have hastened unto Jehovah, and unto His goodness, in the latter end of the days.
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Pulpit Commentary

Pulpit CommentaryVerse 5. - Afterward shall the children of Israel return, and seek the Lord theft God, and David their king. The note of time in the beginning of ver. 5 is explained by Rashi to signify "after the days of the Captivity;" and by Kimchi as follows: "This will take place at the end of the days, near the time of salvation, when the children of Israel shall return in repentance." Though not comprehended in the symbolic representation that precedes, this statement is necessary to complete it. The future of Israel is the burden of this promise; the blessedness of that future is its brightness. It comprises three items - the reversal of their previous career, their loving return to the Lord their God, and their cordial reception of David their king. Contemporaneous with their sorrow for the sins of the past was their serious seeking of the Lord their God and submission to David their king. Their revolt from the Davidic dynasty in the days of Rehoboam was immediately followed by the idolatry of the calves which Jeroboam set up at Dan and Bethel. The reversal of this course is symptomatic of their complete recovery. The patriarch David was long dead and buried, and his sepulcher was in Palestine at the time when the prophet wrote; one, therefore, in the Davidic line, a descendant from, and dynastic representative of, the patriarch must be meant. That this was Messiah there can be no reasonable doubt; parallel passages in the other prophets prove this; for example: "I will set up one shepherd over them, and he shall feed them, even my servant David; he shall feed them, and he shall be their shepherd. And I the Lord will be their God, and my servant David a prince among them" (Ezekiel 34:23, 25; comp. also Ezekiel 37:24). Again in Jeremiah (Jeremiah 30:9) we read to the same purpose, "They shall serve the Lord their God, and David their king, whom I will raise up unto them." We can by no means concur with those who refer this promise to Zerubbabel as a later occupant of the Davidic throne; and just as little with those who, like Wunsche, hold that the prophet has no particular period and no particular person in view, but presents the prospect of a happy and blissful future when Israel would return to the pure worship of Jehovah and enjoy his gracious protection, and when the national prosperity would equal or even far surpass that under the glorious reign of David himself. The best Jewish authorities are quoted in favor of the same; thus Rabbi Tanchum says, "He (the prophet) understands the son of David, occupying his place, from his lineage, walking in his way, by whom his name shall endure and his kingdom be preserved." The Chaldee Targum translates in the same sense: "They shall seek the worship of Jehovah their God, and obey Messiah, the Son of David, their king." So Aben Ezra says that "David their king is this Messiah, Like 'My servant David shall be their prince forever' (Ezekiel 37:25)." The well-known idiom of one idea expressed by two verbs, so that the rendering of the clause would be "They shall again seek the Lord their God, and David their king," if applied here, as undoubtedly it might, would weaken the sense, and so be unsuitable to the context. And shall fear (literally, come with trembling to) the Lord and his goodness in the latter days. The comment of Kimchi on the first part of this clause is as follows: "They shall tremble and be afraid of him when they return to him, and shall with repentance wait for the goodness of redemption on which they have trusted." A somewhat different meaning is assigned to the words by Aben Ezra: "They shall return in haste, when the end (i.e. the time of redemption) comes to their own land with hasty course suddenly." His goodness is taken by some in a concrete sense, as signifying the blessings which he bestows and the good gifts which he imparts; and by others in the abstract, as the Divine goodness or majesty, to which Israel resorts for the pardon of sin and the gracious acceptance of their petitions and answer of their prayers.

Ellicott's Commentary

Ellicott's Commentary for English Readers(5) David their king.--Meaning the predicted representative of the Davidic dynasty. Thus Rehoboam and his house are spoken of as "David" (1Kings 12:16). The phrase "latter days" is used indefinitely of the distant future, the horizon of the seer's gaze. It occurs in Genesis 49:1 (Authorised version, "last days"). We can only see the fulfilment of this anticipation in the Messianic reign. (Comp. Ezekiel 34:23; Ezekiel 37:24.)