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PARALLEL BIBLE - Hosea 3:5
CHAPTERS: Hosea 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14 
VERSES: 1, 2, 3, 4, 5
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King James Bible - 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.
World English BibleAfterward 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.
Douay-Rheims - Hosea 3:5 And after this the children of Israel shall return, and shall seek the Lord their God, and David their king: and they shall fear the Lord, and his goodness in the last days.
Webster's Bible Translation 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.
Original Hebrew אחר 310 ישׁבו 7725 בני 1121 ישׂראל 3478 ובקשׁו 1245 את 853 יהוה 3069 אלהיהם 430 ואת 853 דוד 1732 מלכם 4428 ופחדו 6342 אל 413 יהוה 3069 ואל 413 טובו 2898 באחרית 319 הימים׃ 3117
Treasury of Scriptural Knowledge VERSE (5) - Ho 5:6,15 Isa 27:12,13 Jer 3:22,23; 31:6-10; 50:4,5
SEV Biblia, Chapter 3:5 Después volverán los hijos de Israel, y buscarán al SEÑOR su Dios, y a David su rey; y temerán al SEÑOR y a su bondad en el fin de los días.
Clarke's Bible Commentary - Hosea 3:5 Verse 5. Afterward shall the children of Israel return] Shall repent of their iniquities, and seek the Lord; lay aside their mock worship, and serve the true God in spirit and in truth. And David their king] Or as the Targum, "They shall obey the Messiah, the Son of David their King;" and thus look believingly upon him whom they have pierced, and mourn. And then shall their long spiritual darkness and dismal captivity have an end; but not before. The Messiah, as David, is promised in Jer. xxx. 9; Ezek. xxiv. 23; xxxvii. 22, 24, 25, (where see the notes,) and in this place of Hosea. Some think that the family of David is intended; but if we go to the rigour of the letter, the house of Israel was scarcely ever perfectly submissive to David. And we know that after the death of Solomon they never acknowledged the house of David till they were all carried away captive; and certainly never since. And to say that ZerubbHebel is here meant, is not supportable, as the very short and imperfect obedience of the Jews to ZerubbHebel can never comport with the high terms of this and similar prophecies. We are obliged, therefore, from the evidence of these prophecies, from the evidence of the above facts, from the evidence of the rabbins themselves, and from the evidence of the New Testament, to consider these texts as applying solely to JESUS CHRST, the promised MESSIAH, who has been a light to lighten the Gentiles, and will yet be the glory of his people Israel. There is a strange propensity in some men to deny these evidences of Christianity, while they profess to believe its doctrines.
John Gill's Bible Commentary Ver. 5. Afterward shall the children of Israel return , etc.] The ten tribes of Israel, and also the two tribes of Judah and Benjamin, which are included in the name of Israel, as Aben Ezra interprets it; and these are joined together in parallel places; (see Jeremiah 30:3,9 50:4,5) for though they did not go into captivity together, yet their return and conversion will be at the same time; and they are all spoken of under the name of Israel by the Apostle Paul, when he foretells their conversion and salvation, ( Romans 11:26). The “return” of them, here prophesied of, does not barely mean their return to their own land, which will be at this time; (see Jeremiah 30:3 Ezekiel 37:21,22 Amos 9:15), but their return to the Lord by repentance; when they shall repent of, and turn from, their sinful course of life, and particularly of their unbelief and rejection of the true Messiah, and embrace him; and of their traditions and false ways of worship, which they shall discard; and of their own righteousness they shall now renounce; and shall turn to the Lord Jesus Christ, and believe in him for righteousness, life, and salvation: and seek the Lord their God, and David their King ; these may be considered either as two distinct persons, Jehovah the Father, and the Messiah, as in ( Ezekiel 34:23,24) and so the Targum, “and seek the worship of the Lord their God, and obey Messiah the Son of David their King;” who will be both equally sought after, and unto, by them; and which is a proof of the divinity of the Messiah, and of his equality with God his Father; as well as points out the right way in which Jehovah is to be sought, namely, with Christ, or in him, in whom he is a God gracious and merciful; and to seek and know both the one and the other is eternal life, ( John 17:3) or else all this is to be understood of the Messiah, rendering the words, “and seek the Lord their God, even David their King” as also ( Jeremiah 30:9, Jude 1:3), may be rendered; and so these are all epithets, titles, and characters of him: he is Jehovah, the everlasting I AM; the true God, and eternal life; Immanuel, God with us; God in our nature, manifest in the flesh; the Son of David, and his antitype, often called David in Scripture. ( Psalm 89:3,4 Ezekiel 34:24 37:24), King of kings, King of the saints, of his church, and will be owned as such by the Jews at the time of their conversion, though they have rejected him; but now they will receive him, and be subject to him; they will seek to him for salvation, for the pardon of their sins, for righteousness, for rest, for food, for protection and safety, and to serve and obey him: and this seeking will not be out of curiosity, or in a carnal way, or for selfish ends; nor hypocritically; but with their whole hearts, and diligently, and in earnest. Not only the Targum interprets this of Messiah the Son of David, but Aben Ezra on the place says, this is the Messiah; and it is applied to him, and his times, by other Jewish writers, both ancient and modern. In an ancient book of theirs, speaking of David, it is said, the holy blessed God is well pleased with him in this world, and in the world to come; in this world, as it is written, “and I will defend this city for mine own sake, and for my servant David’s sake”, ( 2 Kings 20:6), and in the world to come, as it is written, they shall seek the Lord their God, and David their King , etc.; David was King in this world, and David shall be King in the time to come. And in both Talmuds the words are applied to the Messiah; in one of them f56 , after quoting this text, it is added, the Rabbins say this is the King Messiah; if of the living, David is his name; if of the dead, David is his name. And in the other f57 , it is said, when Jerusalem is built, David comes; that is, the Son of David, the Messiah; which is proved by this passage, “afterwards the children of Israel shall return, and seek the Lord their God, and David their King”; that is, as the gloss interprets it, after they shall return to the house of the sanctuary, or the temple: so Abarbinel, both in his commentary upon this place, and elsewhere f58 , as he interprets the “one head” in ( Hosea 1:11), of Messiah ben Ephraim, whom he, with the rest of his tribe, feign shall perish in war; so he observes, that then Israel shall seek David their King, the rod out of the root of Jesse, whom the Lord shall choose, and cause to reign over them. And another of their later writers interprets the passage of the Messiah, and produces it to prove against the Christians that he should come in the end of days, or in the latter days; as it is plain and certain that our Jesus, the true Messiah, came at the end of the Jewish world, in the last days of their civil and church state; (see Hebrews 1:1,2 9:26), and shall fear the Lord and his goodness in the latter day ; not man, but the Lord; not his wrath and vengeance, but his goodness; not with a servile, but with a godly filial fear; a fear influenced by the blessings of goodness they shall now be partakers of, particularly pardoning grace and mercy, ( <19D003> Psalm 130:3,4), they shall fear the Lord, who is good, and goodness itself, and Christ, in whom the goodness of God is displayed, and who is prevented with the blessings of goodness for his people: it may be rendered, they “shall fear”, or “come fearing to the Lord, and his goodness” f60 , being sensible of their sin, danger, and misery; they shall flee to the Lord as to their city of refuge, and to the blessings of his goodness they see their need of; and this they shall do in haste, as Aben Ezra interprets it, comparing it with ( Hosea 11:11). The Septuagint version is, “they shall be amazed at the Lord, and his good things”; the Syriac version, “they shall know the Lord, and his goodness”: the Arabic version, they shall confess the Lord, and his benefits; the Targum, “they shall give themselves to the service of the Lord, and his goodness shall be multiplied, which shall come to them in the end of days;” or, as Aben Ezra, in the end of the prophecy of the prophets, in future time, in the times of the Messiah; which, as Kimchi serves, are always meant by the last days; and here it signifies the latter day of the last days, or of the Gospel dispensation.
Matthew Henry Commentary The prophet enters into a new contract, representing the graciou manner in which God will again restore Israel under a new covenant. Hos. 3:1-3 The dislike of men to true religion is because they love objects and forms, which allow them to indulge, instead of mortifyin their lusts. How wonderful that a holy God should have good-will to those whose carnal mind is enmity against Him! Here is represente God's gracious dealings with the fallen race of mankind, that had gon from him. This is the covenant of grace he is willing to enter int with them, they must be to him a people, and he will be to them a God They must accept the punishment of their sin, and must not return to folly. And it is a certain sign that our afflictions are means of goo to us, when we are kept from being overcome by the temptations of a afflicted state. Hos. 3:4-5 Here is the application of the parable to Israel. They mus long sit like a widow, stripped of all joys and honours; but shall a length be received again. Those that would seek the Lord so as to fin him, must apply to Christ, and become his willing people. Not only ar we to fear the Lord and his greatness, but the Lord and his goodness not only his majesty, but his mercy. Even Jewish writers apply thi passage to the promised Messiah; doubtless it foretold their futur conversion to Christ, for which they are kept a separate people. Thoug the first fear of God arise from a view of his holy majesty an righteous vengeance, yet the experience of mercy and grace throug Jesus Christ, will lead the heart to reverence so kind and glorious Friend and Father, and to fear offending him __________________________________________________________________
Original Hebrew אחר 310 ישׁבו 7725 בני 1121 ישׂראל 3478 ובקשׁו 1245 את 853 יהוה 3069 אלהיהם 430 ואת 853 דוד 1732 מלכם 4428 ופחדו 6342 אל 413 יהוה 3069 ואל 413 טובו 2898 באחרית 319 הימים׃ 3117
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CHAPTERS: 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14
VERSES: 1, 2, 3, 4, 5
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