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Ephraim's Return to Egypt in Hosea's Prophecy

The prophet Hosea declares that Ephraim, representing the northern kingdom of Israel, "will return to Egypt" (Hosea 9:3). This prophecy, however, is complex, as other passages in Hosea appear to contradict or nuance this statement. The phrase "return to Egypt" can signify both a literal return to the land and a figurative return to a state of bondage or reliance on foreign powers, reminiscent of Israel's past in Egypt [7, 10].

Ephraim, meaning "double fruitfulness," was the second son of Joseph, blessed by Jacob above his older brother Manasseh (Genesis 41:52; 48:10) [4]. The tribe of Ephraim became a dominant force in the northern kingdom of Israel, often used synonymously with Israel itself in prophetic literature. Hosea's prophecies frequently address Ephraim's spiritual and political failings.

One interpretation of "Ephraim will return to Egypt" (Hosea 9:3) is that the Israelites, driven from their land by God's judgment, would find themselves in a condition akin to their former Egyptian bondage [7]. The prophet states, "They won’t dwell in Yahweh’s land; but Ephraim will return to Egypt, and they will eat unclean food in Assyria" [1]. This suggests a dispersion where some might literally go to Egypt, while others would be exiled to Assyria, both scenarios representing a loss of their covenant land and purity [7]. Keil & Delitzsch note that this driving away is described as a return to Egypt, similar to Hosea 8:13, but immediately links it with Assyria as well [7]. The eating of "unclean food in Assyria" further emphasizes their defilement and separation from the Lord's provisions [1].

However, other passages in Hosea present a seemingly contradictory message. Hosea 11:5 states, "It will not return into the land of Egypt; but Asshur, he is its king, because they refused to return" [8]. This apparent contradiction has led to various interpretations. John Gill, a Baptist/Reformed commentator, suggests that Hosea 11:5 means Israel would not return to Egypt as a body to be held captive there, but rather would face a more severe captivity in Assyria [9]. He acknowledges that some individuals might go to Egypt for shelter, as implied in Hosea 9:3, but not the nation as a whole [9]. Jamieson, Fausset, and Brown, from a Presbyterian perspective, reconcile these verses by suggesting that "he shall not return into... Egypt" (Hosea 11:5) refers to Israel's failure to find help from Egypt against Assyria, a policy they had pursued (2 Kings 17:4) [10]. In this view, "return to Egypt" in Hosea 9:3 is understood figuratively as a return to "Egypt-like bondage," while also acknowledging that some Jewish fugitives would literally go to Egypt when the Holy Land was under Assyrian and Chaldean control [10].

The historical context reveals that Israel often looked to Egypt for political alliances and military support, a practice condemned by the prophets as a betrayal of their covenant with Yahweh. Hosea 7:11 describes Ephraim as "a silly dove, without heart," calling to Egypt and going to Assyria for help [3]. This imagery highlights their foolishness in seeking assistance from foreign powers rather than relying on God [12]. Hosea 12:1 further illustrates this tendency: "Ephraim feeds on wind, and chases the east wind. He continually multiplies lies and desolation. They make a covenant with Assyria, and oil is carried into Egypt" [2]. This depicts Israel's futile pursuit of alliances, sending tribute (oil) to Egypt and making treaties with Assyria, rather than seeking divine guidance [2].

The "return to Egypt" can therefore be understood on multiple levels:

  1. Literal Exile: Some Israelites, particularly those fleeing the Assyrian invasion, might have sought refuge in Egypt, as Josephus records instances of Abraham and Moses's family going to Egypt during times of famine or distress [5, 6].
  2. Figurative Bondage: The phrase signifies a return to a state of servitude and oppression, mirroring the original Egyptian captivity, even if the physical location was Assyria or elsewhere [7, 10]. This spiritual return to Egypt meant a rejection of their identity as God's liberated people and a relapse into the ways of the world.
  3. Political Alliance: Israel's reliance on Egypt for military and political support was seen as a form of "returning to Egypt," placing their trust in human power rather than divine providence [10]. This is evident in their attempts to make covenants with Assyria and send oil to Egypt [2].

The prophet's message underscores the consequences of Israel's apostasy. By forsaking Yahweh, they would lose their privileged status in "Yahweh's land" and be subjected to foreign domination and defilement [1, 7]. The mention of "unclean food" in Assyria (Hosea 9:3) further emphasizes the loss of their ritual purity and covenant blessings [1].

Abraham Ibn Ezra, a Jewish rationalist commentator, interprets prophecies concerning Assyria and Egypt in Isaiah 27:13 as referring to the exile of the ten tribes, who would eventually return to Jerusalem [11]. While this specific commentary is on Isaiah, it reflects a broader Jewish understanding of the exiles' eventual return from various lands, including those associated with Egypt and Assyria.

Sources

  1. Hosea “They won’t dwell in Yahweh’s land; but Ephraim will return to Egypt, and they will eat unclean food in Assyria. -- Hosea 9:3”
  2. Hosea “Ephraim feeds on wind, and chases the east wind. He continually multiplies lies and desolation. They make a covenant with Assyria, and oil is carried into Egypt. -- Hosea 12:1”
  3. Hosea “Hosea 7:11 (Geneva1599) — Ephraim also is like a doue deceiued, without heart: they call to Egypt: they go to Asshur.”
  4. Easton's Bible Dictionary “Easton's Bible Dictionary: Ephraim — Double fruitfulness ("for God had made him fruitful in the land of his affliction"). The second son of Joseph, born in Egypt (Gen. 41:52; 46:20). The first incident recorded regarding him is his being placed, along with his brother Manasseh, before their grandfather, Jacob, that he might bless them (48:10; comp. 27:1). The intention of Joseph was that the right hand of the aged patriarch should be placed on the head of the elder of the two; but Jacob set Ephraim the younger before his brother, "guiding his hands wittingly." Before Joseph's death, Ephraim's ”
  5. Project Gutenberg “Flavius Josephus, Antiquities of the Jews, CHAPTER 13, section 1: . How Moses And Aaron Returned Into Egypt To Pharaoh.”
  6. Project Gutenberg “Flavius Josephus, Antiquities of the Jews, CHAPTER 8, section 1: . That When There Was A Famine In Canaan, Abram Went Thence Into Egypt; And After He Had Continued There A While He Returned Back Again.”
  7. Hosea (Lutheran) “Keil & Delitzsch on Hosea 9:3: "They will not remain in the land of Jehovah: Ephraim returns to Egypt, and they will eat unclean things in the land of Asshur. Hos 9:4. They will not pour out wine to Jehovah, and their slain-offerings will not please Him: like bread of mourning are they to Him; all who eat it become unclean: for their bread is for themselves, it does not come into the house of Jehovah." Because they have fallen away from Jehovah, He will drive them out of His land. The driving away is described as a return to Egypt, as in Hos 8:13; but Asshur is mentioned immediately afterwards”
  8. Hosea (Lutheran) “Keil & Delitzsch on Hosea 11:5: By despising this love, Israel brings severe punishment upon itself. Hos 11:5. "It will not return into the land of Egypt; but Asshur, he is its king, because they refused to return. Hos 11:6. And the sword will sweep round in its cities, and destroy its bolts, and devour, because of their counsels. Hos 11:7. My people is bent upon apostasy from me: and if men call it upwards, it does not raise itself at all." The apparent contradiction between the words, "It will not return into the land of Egypt," and the threat contained in Hos 8:13; Hos 9:3, that Israel shou”
  9. Hosea (Baptist/Reformed) “John Gill on Hosea 11:5: He shall not return into the land of Egypt,.... Ephraim or Israel, the ten tribes: and the Septuagint and Arabic versions express them by name, though they give a wrong sense of the words, rendering them, "and Ephraim dwelt in Egypt"; he did so indeed with the other tribes formerly; but here it is said he shall not go thither again to be a captive there, but shall go into bondage more severe than that in Egypt, even into captivity in Assyria: rather the sense is, they should not go thither for shelter, at least not as a body, though some few of them might, as in Hos 9:”
  10. Hosea (Presbyterian) “Jamieson, Fausset & Brown on Hosea 11:5: He shall not return into . . . Egypt--namely, to seek help against Assyria (compare Hos 7:11), as Israel lately had done (Kg2 17:4), after having revolted from Assyria, to whom they had been tributary from the times of Menahem (Kg2 15:19). In a figurative sense, "he shall return to Egypt" (Hos 9:3), that is, to Egypt-like bondage; also many Jewish fugitives were literally to return to Egypt, when the Holy Land was to be in Assyrian and Chaldean hands. Assyrian shall be his king--instead of having kings of their own, and Egypt as their auxiliary. bec”
  11. Sefaria (Jewish (Rationalist)) “Abraham Ibn Ezra on Isaiah 27:13: And it shall come to pass in that day , etc. Then all the children of Ephraim 34 Since Assyria and Egypt are named in this verse, and not Babylon, this prophecy is referred to the exile of the ten tribes, who will be glad to have an opportunity of returning to Jerusalem, and of joining their brethren in the worship of God. that are in exile will hasten to return to Jerusalem, seeing that their own kingdom has ceased to exist.”
  12. Hosea (Baptist/Reformed) “John Gill on Hosea 7:11: Ephraim also is like a silly dove, without heart,.... Or understanding; which comes and picks up the corns of grain, which lie scattered about, and does not know that the net is spread for it; and when its young are taken away, it is unconcerned, and continues its nest in the same place still; and, when frightened, flees not to its dove house, where it would be safe, but flies about here and there, and so becomes a prey to others. Thus Ephraim, going to Egypt and Assyria for help, were ensnared by them, not having sense enough to perceive that this would be their ruin;”
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