TRV
Translation
King James Version
Yet I am the LORD thy God from the land of Egypt, and thou shalt know no god but me: for there is no saviour beside me.
Complete Jewish Bible
Still, I am ADONAI your God, from the land of Egypt; and you don't know any God but me or, other than me, any Savior.
Berean Standard Bible
Yet I am the LORD your God ever since the land of Egypt; you know no God but Me, for there is no Savior besides Me.
American Standard Version
Yet I am Jehovah thy God from the land of Egypt; and thou shalt know no god but me, and besides me there is no saviour.
World English Bible Messianic
“Yet I am the LORD your God from the land of Egypt; and you shall acknowledge no god but me, and besides me there is no savior.
Geneva Bible (1599)
Yet I am the Lord thy God from the land of Egypt, and thou shalt knowe no God but me: for there is no Sauiour beside me.
Young's Literal Translation
And I am Jehovah thy God from the land of Egypt, And a God besides Me thou dost not know, And a Saviour--there is none save Me.
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Commentary on Hosea 13 verses 1–4
1 ¶ When Ephraim spake trembling, he exalted himself in Israel; but when he offended in Baal, he died.
2 And now they sin more and more, and have made them molten images of their silver, and idols according to their own understanding, all of it the work of the craftsmen: they say of them, Let the men that sacrifice kiss the calves.
3 Therefore they shall be as the morning cloud, and as the early dew that passeth away, as the chaff that is driven with the whirlwind out of the floor, and as the smoke out of the chimney.
4 Yet I am the LORD thy God from the land of Egypt, and thou shalt know no god but me: for there is no saviour beside me.
Idolatry was the sin that did most easily beset the Jewish nation till after the captivity; the ten tribes from the first were guilty of it, but especially after the days of Ahab; and this is the sin which, in these verses, they are charged with. Observe,
I. The provision that God made to prevent their falling into idolatry. This we have, Hos 13:4. God did what was fit to be done to keep them close to himself; what could have been done more? 1. He made known himself to them as the Lord their God, and took them to be his people in a peculiar manner. Both by his word and by his works all along from the land of Egypt he declared, I am the Lord thy God; he told them so from heaven at Mount Sinai, that he was the Lord and their God, who brought them out of the land of Egypt. This he continued both to declare and to prove to them by his prophets and by his providences. 2. He gave them a law forbidding them to worship any other: "Thou shalt know no God but me; not only shalt not own and worship any other, but shalt not acquaint thyself with any other, nor make the rites and usages of the Gentiles familiar to thee." Note, It is a happy ignorance not to know that which we ought not to meddle with. We find those commended who have not known the depths of Satan. 3. He gave them a good reason for it: There is no saviour besides me. Whatever we take for our God we expect to have for our saviour, to make us happy here and hereafter; as, where we have protection, we owe allegiance, so where we have salvation, and hope for it, we owe adoration.
II. The honour that Ephraim had, while he kept himself clear from idolatry (Hos 13:1): While Ephraim spoke trembling, or with trembling (that is, as Dr. Pocock understands it, while he behaved himself towards God as his father Jacob did, with weeping and supplications, and spoke not proudly and insolently against God and his prophets, while he kept up a holy fear of God, and worshipped him in that fear) so long he exalted himself in Israel, that is, he was very considerable among the tribes and made a figure. Jeroboam, who was of that tribe, exalted himself and his family. When he spoke there was trembling, that is, all about him stood in awe of him; so some understand it. Note, Those that humble themselves, especially that humble themselves before God, shall be exalted. When people speak with modesty and jealousy of themselves, with a diffidence of their own judgment and a deference to others, they exalt themselves, they gain a reputation. But as for Ephraim he soon lost himself: When he offended in Baal he died, that is, he lost his reputation, his honour soon dwindled and sunk, and was laid in the dust. Baal is here put for all idolatry; when Ephraim forsook God, and took to worship images, the state received its death's wound and was never good for any thing afterwards. Note, Deserting God is the death of any person or persons.
III. The lamentable growth of idolatry among them (Hos 13:2): Now they sin more and more. When once he began to offend in Baal the ice was broken, and he grew worse and worse, coveted more idols, doted more upon those he had, and grew more ridiculous in the worship of them. Note, The way of idolatry, as of other sins, is down-hill, and men cannot easily stop themselves. It is the sad case of all those who have forsaken God that they sin yet more and more. Let us trace them in their apostasy. 1. They made themselves molten images, proud to have gods that they could cast into what mould they pleased; probably these were the calves in miniature like the silver shrines for Diana; the zealots for the calf-worship carried about with them, it may be, images of the gods they worshipped, made on purpose for themselves. 2. They made them of their silver, and then doubted not of their property in them, when they purchased them with their own money or made them of their own plate melted down for that purpose. See what cost they put themselves to in the service of their idols, which they honoured with the best they had, and therefore made their molten images of silver. 3. They made them according to their own understanding, according to their own fancy. They consulted with themselves what shape they should make their idol in, and made it accordingly, a god according to the best of their judgment. Or according to their own likeness, in the form of a man. And, when they made their idols men like themselves in shape, they made themselves stocks and stones like them in reality; for those that make them are like unto them, and so is every one that trusts in them. 4. It was all the work of the craftsmen. Their images did not pretend, like that of Diana, to have come down from Jupiter (Act 19:35); no, perhaps the workmen stamped their names upon them, such an idol was such a man's work. See Hos 8:6; Isa 44:9, etc. 5. Though they were thus the work of their hands, yet they were the beloved of their souls; for they say of them, Let the men that sacrifice kiss the calves. Either the priests called upon the people thus to pay their homage, or the people, who were not allowed to come so near themselves, called upon the men that sacrificed, the priests that attended for them, to kiss the calves in their name and stead, because they could not reach to do it, so very fond were they of paying their utmost respects to such an idol as they were taught to have a veneration for. Though they were calves, yet, if they were gods, the worshippers, by themselves or their proxies, thus made their honours to them. They kissed the calves, in token of the adoration of them, affection for them, and allegiance to them, as theirs. Thus we are directed to kiss the Son, to take him for our Lord and our God.
IV. Threatenings of wrath for their idolatry. The Lord, whose name is Jealous, is a jealous God, and will not give his glory to another; and therefore all those that worship images shall be confounded, especially if Ephraim do it, Psa 97:7. Because they are so fond of kissing their calves, therefore God will give them sensible convictions of their folly, Hos 13:3. They promise themselves a great del of safety and satisfaction in the worship of their idols, and that their prosperity will thereby be established; but God tells them that they shall be disappointed, and driven away in their wickedness. This is illustrated by four similitudes: - They shall be, 1. As the morning cloud, which promises showers of rain to the parched ground. 2. As the early dew, which seems to be an earnest of such showers. But both pass away, and the day proves as dry and hot as ever; so fleet and transitory their profession of piety was (Hos 6:4), and so had they disappointed God's expectation from them, and therefore it is just that so their prosperity should be, and so their expectations from their idols should be disappointed, and so will all theirs be that make an idol of this world. 3. They are as the chaff, light and worthless; and they shall be driven as the chaff is driven with the whirlwind out of the floor, Psa 1:4; Psa 25:5; Job 21:18. Nay, 4. They are as the smoke, noisome and offensive (see Isa 65:5), and they shall be driven away as the smoke out of the chimneys, that is soon dissipated and disappears, Psa 68:2. Note, No solid lasting comfort is to be expected any where but in God.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–4. Public domain.
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Hilary of PoitiersAD 367
ON THE TRINITY 12:4
All things have been created by the Lord Christ, and therefore the proper name for him is that he is a creator. The nature and title of what he himself produced is unsuitable for him. Our witness is Melchizedek, who proclaims God as the Creator of heaven and earth in the following words: “Blessed be Abraham by the most high God, who created heaven and earth.” Hosea the prophet is also a witness when he says, “I am the Lord your God who strengthened the heavens and created the earth, whose hands created all the hosts of heaven.” Peter also is a witness, who writes as follows: “Commending your souls as to a faithful creator.” Why do we attribute the name of the work to the maker? Why do we give God the same name as our own? He is our Creator, the Creator of the whole heavenly array.
JeromeAD 420
Commentary on Hosea 13:4
"But I am the Lord your God, who brought you out of the land of Egypt." For this, in the Septuagint it is written: "I am the Lord your God: who made firm the heaven, and created the earth: whose hands created all the hosts of heaven, and I did not show them to you, that you may walk after them ... And I brought you out of the land of Egypt." Since these words are not found in the Hebrew, and are not translated by any interpreter, they are marked with an obelus in the ancient version of the Septuagint: especially since their meaning is clear. So let us move on to the rest, joining the following to the previous chapter.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
Hosea 13:4 delivers a potent declaration of Yahweh's exclusive identity and enduring covenant with Israel, serving as a stark reminder of His unique claim as their only God and Deliverer. Amidst Israel's pervasive idolatry and reliance on foreign powers, this verse grounds God's authority in His historical act of salvation, demanding singular devotion and affirming that true rescue comes from Him alone. It underscores His unwavering faithfulness despite their rebellion, emphasizing that there is no other source of salvation or divine authority.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Hosea 13:4 powerfully employs several literary devices to convey its urgent message. Anaphora is evident in the repeated emphasis on exclusivity ("no god but me," "no saviour beside me"), creating a forceful and unequivocal declaration of Yahweh's uniqueness. The verse also utilizes Covenant Language and Allusion to the Exodus, referencing "the land of Egypt" to evoke Israel's foundational redemptive history and their covenant obligations. This serves as a powerful Rhetorical Appeal to their memory and identity. Furthermore, there is a strong element of Contrast throughout the verse, implicitly juxtaposing God's unchanging faithfulness and sole power with Israel's fickle idolatry and misplaced trust. The entire verse functions as a Divine Assertion, a direct, authoritative statement from God Himself, leaving no room for doubt or compromise regarding His supreme authority and Israel's required allegiance.
THEOLOGICAL AND THEMATIC CONNECTIONS
Hosea 13:4 is a profound theological statement affirming the absolute sovereignty and exclusivity of Yahweh, echoing foundational truths from the Pentateuch and resonating throughout prophetic literature. It underscores that true knowledge of God involves exclusive devotion and that salvation is unilaterally from Him. This declaration challenges any form of syncretism or reliance on human efforts or false deities, positioning God as the singular source of life, deliverance, and ultimate authority. His identity as the God who delivered Israel from Egypt is the bedrock of their covenant, and His unchanging nature ensures that He remains the only true refuge and rescuer for all generations.
REFLECTION AND APPLICATION
Hosea 13:4 serves as a timeless mirror for believers today, challenging us to examine the true objects of our devotion and trust. Just as Israel was prone to seek security and identity in false gods and human alliances, we too can subtly elevate careers, possessions, relationships, self-reliance, or even political ideologies to positions that rival God in our hearts. This verse calls us back to the radical simplicity and profound depth of a singular relationship with the LORD. It reminds us that the God who acted powerfully in history to save His people remains the only one capable of true, lasting salvation—whether from the anxieties of life, the bondage of sin, or the ultimate consequences of rebellion. Our security and hope must be anchored exclusively in Him, acknowledging that all other "saviors" are ultimately powerless and deceptive.
Questions for Reflection
FAQ
What does "from the land of Egypt" signify in this verse?
Answer: The phrase "from the land of Egypt" is a powerful historical and theological anchor. It refers to the Exodus, the foundational event in Israel's history where Yahweh miraculously delivered them from slavery in Egypt. By referencing this, God reminds Israel of His unique identity as their covenant God, who demonstrated His mighty power and faithfulness on their behalf. It underscores that His claim on them is rooted in His redemptive acts and that He is the same unchanging God who continues to demand their exclusive allegiance. It highlights His consistent character as their Deliverer and the basis of their relationship.
Why is it so important that Israel "know no god but" the LORD?
Answer: This command is central to the covenant relationship between God and Israel, echoing the first commandment given at Sinai (Exodus 20:3). "To know" God in this context implies more than intellectual awareness; it signifies an intimate, exclusive, and devoted relationship. For Israel to "know no god but" Yahweh meant they were to worship Him alone, trust Him exclusively, and order their lives according to His commands, rejecting all forms of idolatry and syncretism. Their failure to adhere to this principle was the root cause of their spiritual decline and the impending judgment, as seen throughout the book of Hosea. This exclusivity is essential because God's nature is singular and supreme; He shares His glory with no other.
CHRIST-CENTERED FULFILLMENT
Hosea 13:4, with its emphatic declaration of Yahweh as the sole God and Savior, finds its ultimate and most profound fulfillment in Jesus Christ. The Old Testament's assertion, "there is no saviour beside me," points forward to the New Testament revelation that Jesus is the unique and exclusive means of salvation. Just as Yahweh delivered Israel from physical bondage in Egypt, Jesus, the incarnate Yahweh, delivers humanity from the spiritual bondage of sin and death. He is the "Lamb of God who takes away the sin of the world" (John 1:29), the one in whom "we have redemption through His blood, the forgiveness of sins" (Colossians 1:14). The command "thou shalt know no god but me" is fulfilled in knowing Christ, for "no one knows the Father except the Son and anyone to whom the Son chooses to reveal Him" (Matthew 11:27). In Jesus, the exclusive God of Israel is fully revealed, offering salvation that is found in no other name (Acts 4:12). He is the embodiment of God's saving power and the sole object of our worship and trust, perfectly fulfilling the ancient promise that there is indeed "no saviour beside" Him.