Hosea 5:13

KJV

When Ephraim saw his sickness, and Judah [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.

KJV (with Strong's)

When Ephraim {H669} saw {H7200} his sickness {H2483}, and Judah {H3063} saw his wound {H4205}, then went {H3212} Ephraim {H669} to the Assyrian {H804}, and sent {H7971} to king {H4428} Jareb {H3377}{H7378}: yet could {H3201} he not heal {H7495} you, nor cure {H1455} you of your wound {H4205}.

Complete Jewish Bible

When Efrayim saw his sickness and Y'hudah his wound, Efrayim went to Ashur and sent envoys to a warring king; but he can't heal you or cure your wound.

Berean Standard Bible

When Ephraim saw his sickness and Judah his wound, then Ephraim turned to Assyria and sent to the great king. But he cannot cure you or heal your wound.

American Standard Version

When Ephraim saw his sickness, and Judah saw his wound, then went Ephraim to Assyria, and sent to king Jareb: but he is not able to heal you, neither will he cure you of your wound.

Commentary

### SUMMARY
Hosea 5:13 powerfully indicts the Northern Kingdom of Israel (Ephraim) and the Southern Kingdom of Judah for their spiritual and national decline, depicted as a "sickness" and "wound." Instead of turning to Yahweh for healing and deliverance, they desperately sought a political alliance with the mighty Assyrian Empire, represented by "king Jareb," only to find that this human solution was utterly incapable of curing their deep-seated maladies or providing true security.

### CONTEXT
* **Literary Context:** Hosea 5:13 is situated within a broader prophetic oracle (Hosea 5:1-7:16) where God pronounces judgment against Israel's spiritual unfaithfulness and political folly. The preceding verses (Hosea 5:1-12) detail the spiritual corruption of the priests, the people, and the royal house, accusing them of idolatry, rebellion, and moral decay. God's judgment is described as a lion tearing them apart and a moth consuming them, leading to national weakness and internal strife. Verse 13 then illustrates their misguided response to this divine chastisement: instead of returning to the Lord, they turn to a foreign power. The subsequent verses (Hosea 5:14-15) reinforce God's resolve to withdraw until they acknowledge their guilt and seek Him, emphasizing that only He can truly heal.
* **Historical & Cultural Context:** The prophet Hosea ministered primarily to the Northern Kingdom of Israel during the tumultuous 8th century BC, a period marked by political instability, assassinations of kings, and increasing pressure from the rising Assyrian Empire. Both Israel and Judah, facing internal decay and external threats, often vacillated between seeking alliances with Egypt or Assyria, rather than trusting in their covenant God. Ephraim's appeal to Assyria in this verse reflects historical events, such as King Menahem of Israel paying tribute to Tiglath-Pileser III of Assyria (745-727 BC) to secure his throne, or King Hoshea's later attempts to play Assyria against Egypt. The reference to "king Jareb" is likely a derogatory or symbolic name for an Assyrian monarch, possibly meaning "contender" or "one who strives," highlighting the contentious nature of such an alliance and its ultimate futility.
* **Key Themes:** This verse contributes significantly to several major themes woven throughout the book of Hosea. Firstly, it underscores the theme of **misplaced trust**, demonstrating Israel's fatal error in seeking human solutions to spiritual problems, rather than repenting and returning to God. This echoes the broader prophetic critique against relying on foreign alliances and military might instead of divine protection, as seen in passages like [Isaiah 31:1](/isaiah/31-1 "Isaiah 31:1 - Woe to those who go down to Egypt for help"). Secondly, it highlights the **futility of earthly alliances** when dealing with divine judgment and spiritual sickness; the Assyrian king, despite his power, "could not heal you, nor cure you of your wound," emphasizing that only God can truly restore His people, a truth reiterated in [Jeremiah 3:22](/jeremiah/3-22 "Jeremiah 3:22 - Return, you backsliding children, and I will heal your backslacks"). Finally, the act of turning to Assyria instead of Yahweh is a vivid manifestation of **spiritual adultery**, a central metaphor in Hosea, symbolizing a betrayal of the covenant relationship with God.

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **sickness (Hebrew, _chŏlîy_):** From the root meaning "to be weak or ill," this term refers to a physical malady, but in prophetic contexts, it often extends to spiritual, moral, or national decay. Here, it describes Ephraim's profound internal corruption and spiritual ailment, the root cause of their national distress.
* **wound (Hebrew, _mâzôwr_):** Derived from a root meaning "to bind up," this word refers to a sore or injury that requires a bandage or remedy. In Hosea 5:13, it signifies the visible, painful consequences of Israel's spiritual sickness—the national calamities, political instability, and military defeats that afflicted both Ephraim and Judah.
* **Jareb (Hebrew, _Yârêb_):** This name is derived from the Hebrew root _rîyb_ (to contend, strive). While some scholars consider it a proper name for an Assyrian king, it is more likely a symbolic or derogatory title, meaning "he will contend" or "contender." This prophetic wordplay mocks the Assyrian king, portraying him not as a savior, but as a source of further strife and conflict for Israel, ultimately unable to provide true healing or peace.

#### Verse Breakdown
* **"When Ephraim saw his sickness, and Judah [saw] his wound":** This clause vividly portrays the desperate state of both the Northern (Ephraim) and Southern (Judah) kingdoms. "Sickness" refers to Ephraim's deep spiritual and moral corruption, while "wound" describes Judah's external afflictions and national distress, both stemming from their unfaithfulness to God. The phrase "saw his sickness/wound" indicates that they recognized their dire condition, but their subsequent actions reveal a profound misunderstanding of its true source and remedy.
* **"then went Ephraim to the Assyrian, and sent to king Jareb":** Instead of turning to the Lord, the source of all true healing and deliverance, Ephraim (representing Israel) sought a political alliance with the dominant world power of the time, Assyria. The act of "going" and "sending" signifies their active pursuit of foreign aid and military protection, believing that human strength could resolve their divinely-sent troubles. "King Jareb," a symbolic or derogatory name, underscores the prophet's contempt for this misguided reliance on a contentious and ultimately powerless human ruler.
* **"yet could he not heal you, nor cure you of your wound":** This final, emphatic declaration highlights the utter futility of Israel's chosen path. Despite Assyria's formidable power, the Assyrian king was incapable of providing genuine healing or lasting solutions for Israel's "sickness" and "wound." This failure underscores a core theological truth: human power, political alliances, or any worldly remedy is insufficient to address spiritual maladies or reverse divine judgment. Only God possesses the power to truly heal and restore.

#### Literary Devices
Hosea 5:13 employs several potent literary devices to convey its message. **Personification** is evident as Ephraim and Judah are depicted as "seeing" their "sickness" and "wound," giving human perception to the nations and their afflictions. The terms "sickness" and "wound" themselves function as powerful **metaphors** for the deep spiritual decay, moral corruption, and national calamities that afflicted Israel and Judah due to their unfaithfulness. The entire verse is steeped in **irony**, as the nations, recognizing their dire state, turn to a powerful earthly king for healing, only to be explicitly told that he "could not heal you, nor cure you of your wound." This highlights the tragic folly of their misplaced trust. Furthermore, Assyria, and specifically "king Jareb," serve as **symbols** of false hope and the deceptive allure of human power, contrasting sharply with the true and only source of healing, Yahweh.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Hosea 5:13 serves as a profound theological statement on the nature of true healing and the dangers of misplaced trust. It vividly illustrates the principle that spiritual problems require spiritual solutions, and that turning to human power or political alliances in times of divine judgment is not only futile but also a profound act of unfaithfulness to God. The "sickness" and "wound" are ultimately symptoms of Israel's broken covenant relationship with Yahweh, and no earthly physician or foreign king can mend that breach. This passage implicitly calls for repentance and a return to the Lord, who alone is the Great Physician capable of healing the deepest spiritual maladies and restoring a broken nation. It underscores God's sovereignty over nations and His exclusive prerogative to bring about true and lasting restoration.

* [2 Chronicles 7:14](/2_chronicles/7-14 "2 Chronicles 7:14 - If my people, which are called by my name, shall humble themselves, and pray, and seek my face, and turn from their wicked ways; then will I hear from heaven, and will forgive their sin, and will heal their land.")
* [Psalm 60:2](/psalms/60-2 "Psalm 60:2 - Thou hast made the earth to tremble; thou hast broken it: heal the breaches thereof; for it shaketh.")
* [Isaiah 30:1-3](/isaiah/30-1-3 "Isaiah 30:1-3 - Woe to the rebellious children, saith the LORD, that take counsel, but not of me; and that cover with a covering, but not of my spirit, that they may add sin to sin: That walk to go down into Egypt, and have not asked at my mouth; to strengthen themselves in the strength of Pharaoh, and to trust in the shadow of Egypt! Therefore shall the strength of Pharaoh be your shame, and the trust in the shadow of Egypt your confusion.")

### REFLECTION AND APPLICATION
Hosea 5:13 offers a timeless and piercing challenge for individuals and communities today. When we face personal struggles, relational brokenness, or societal crises—our own "sickness" and "wound"—where do we instinctively turn for healing and solutions? Do we, like Ephraim and Judah, first seek human wisdom, political power, material wealth, or self-help strategies, often bypassing the one true source of lasting restoration? This verse reminds us that while human means can be helpful, they are ultimately insufficient to address the deep spiritual roots of our problems, especially when those problems are a consequence of our turning away from God. True healing, genuine security, and lasting peace are found only in humble repentance and faithful reliance on the Lord. We are called to examine our hearts, identify areas where we might be placing misplaced trust, and intentionally reorient our lives towards God, confident that He alone possesses the power to heal our deepest wounds and restore us to wholeness.

#### Questions for Reflection
* **What "sicknesses" or "wounds" in your life or community are you attempting to heal through purely human means, without first turning to God?**
* **In what ways might you be trusting in "king Jareb" (i.e., worldly systems, personal strength, or external solutions) rather than the Lord for true healing and security?**
* **How does this verse challenge your understanding of God's sovereignty and His exclusive ability to provide ultimate healing and restoration?**
* **What practical steps can you take to cultivate a deeper reliance on God as your primary source of help in times of trouble?**

### FAQ
**Who was "king Jareb" and why did Ephraim turn to him?**

Answer: "King Jareb" is a debated figure. While some scholars suggest it could refer to a specific Assyrian king like Tiglath-Pileser III, it's more widely understood as a symbolic or derogatory title. The Hebrew word _Yârêb_ (H3377) comes from a root meaning "to contend" or "to strive." Thus, "king Jareb" could be a prophetic wordplay, mocking the Assyrian monarch as a "king of contention" or "the great contender" who brings strife rather than peace. Ephraim (the Northern Kingdom of Israel) turned to Assyria, the dominant superpower of the 8th century BC, out of political desperation. Facing internal instability and the threat of invasion, they sought a military alliance and protection from Assyria, believing that human strength and political maneuvering could save them from their national decline, rather than repenting and trusting in God's covenant faithfulness. This act is highlighted as a profound act of misplaced trust, as the verse explicitly states that this king could not heal them.

**What is the "sickness" and "wound" mentioned in Hosea 5:13?**

Answer: The "sickness" (Hebrew _chŏlîy_) and "wound" (Hebrew _mâzôwr_) are powerful metaphors for the spiritual, moral, and national decay afflicting both Ephraim (Israel) and Judah. The "sickness" represents their internal spiritual corruption, their idolatry, unfaithfulness to the covenant, and moral depravity. This deep-seated spiritual illness manifested externally as a "wound," symbolizing the national calamities, political instability, internal strife, and military defeats they suffered as a consequence of God's judgment. These afflictions were not random misfortunes but direct results of their turning away from Yahweh. The verse emphasizes that these are not merely physical ailments but profound spiritual and national maladies that no human power can cure.

### CHRIST-CENTERED FULFILLMENT
Hosea 5:13, with its stark portrayal of Israel's spiritual sickness and futile search for healing in human alliances, finds its ultimate fulfillment and profound counterpoint in Jesus Christ. The "sickness" and "wound" of Israel are but a microcosm of humanity's universal malady: sin, which separates us from God and leads to spiritual death ([Romans 3:23](/romans/3-23 "Romans 3:23 - For all have sinned, and come short of the glory of God")). Just as "king Jareb" could not heal Israel, no human system, political power, or self-effort can cure the deep wound of sin. Christ, however, is revealed as the Great Physician, the true healer who comes to address humanity's ultimate spiritual illness. He is the [Lamb of God who takes away the sin of the world](/john/1-29 "John 1:29 - Jesus, the Lamb of God"), offering a definitive and perfect sacrifice that truly heals our spiritual wounds and reconciles us to God ([Isaiah 53:5](/isaiah/53-5 "Isaiah 53:5 - But he was wounded for our transgressions, he was bruised for our iniquities: the chastisement of our peace was upon him; and with his stripes we are healed.")). Unlike the fleeting and impotent alliances of the Old Testament, the new covenant established through Christ's blood provides lasting healing, forgiveness, and eternal life for all who turn to Him ([Hebrews 8:6-13](/hebrews/8-6-13 "Hebrews 8:6-13 - The New Covenant")). He is the only King who can truly "heal you, and cure you of your wound," bringing about a spiritual restoration that no earthly power could ever accomplish.

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Hosea 7:11

Ephraim also is like a silly dove without heart: they call to Egypt, they go to Assyria.

Hosea 12:1

¶ Ephraim feedeth on wind, and followeth after the east wind: he daily increaseth lies and desolation; and they do make a covenant with the Assyrians, and oil is carried into Egypt.

Hosea 10:6

It shall be also carried unto Assyria [for] a present to king Jareb: Ephraim shall receive shame, and Israel shall be ashamed of his own counsel.

Jeremiah 30:12

For thus saith the LORD, Thy bruise [is] incurable, [and] thy wound [is] grievous.

Hosea 8:9

For they are gone up to Assyria, a wild ass alone by himself: Ephraim hath hired lovers.

2 Kings 15:19

[And] Pul the king of Assyria came against the land: and Menahem gave Pul a thousand talents of silver, that his hand might be with him to confirm the kingdom in his hand.

Jeremiah 30:14

All thy lovers have forgotten thee; they seek thee not; for I have wounded thee with the wound of an enemy, with the chastisement of a cruel one, for the multitude of thine iniquity; [because] thy sins were increased.