What Does Hosea 5:13 Mean in the King James?
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.
The analysis reads the King James wording.
King James Version The King James Version, first published in 1611. Selah Verse shows the standard text.
THE KEY
Seeing the wound can be true while the power Ephraim reaches for remains unable to heal it.
THE MEANING
You can recognize what is wrong and still turn toward a source that cannot mend it. The sickness and wound are seen, but the appeal reaches a king who cannot heal or cure them. Recognition is real; repair depends on more than recognition or political strength.
WHAT THIS UNDOES
This undoes the belief that bringing an injury to the strongest available authority is enough to make it whole.
THE ROOT
לִרְפֹּא
lirpoʾ
GROWS FROM
רפא
Heal, restore, mend.
“heal” in this verse is lirpoʾ. This root also gives the words for a physician and a remedy, placing the work of healing beside the failure of royal power. Its opening consonants echo רָפָה (raphah, release or let your hands drop), a resonant sound-shape with a different final letter: healing sits near loosening a grip, though the words come from distinct roots.
ALSO GROWS
rophe: Physician, healer.
רֹפֵא
The physician is named by the same root as healing, so the verse’s question is whether the one Ephraim turns to can actually perform that work.
refuʾah: Healing, remedy.
רְפוּאָה
This branch names the repair itself, the very thing the Assyrian king cannot provide.
יָרֵב
Yarev
GROWS FROM
ריב
Contend, dispute, strive.
Jareb is commonly understood as a name or title carrying the sense of a contender. The appeal goes to a king associated with contention, yet the verse says he cannot heal: force may meet opposition without mending a wound.
ALSO GROWS
riv: Dispute, contention.
רִיב
The root makes the name’s association with conflict audible in the very authority being asked for help.
merivah: Strife, quarrel.
מְרִיבָה
This branch shows the same root’s movement into strife, sharpening the contrast between contention and healing.
וַיִּשְׁלַח
vayyishlaḥ
GROWS FROM
שלח
Send forth, release, stretch out.
“sent” in this verse is vayyishlaḥ. Ephraim sends an appeal outward, but the act of sending does not release the wound. The root holds sending and release together while showing that direction matters: this dispatch does not bring restoration.
ALSO GROWS
shilluaḥ: Sending away, release.
שִׁלּוּחַ
This branch carries the sense of release, making the failed sending toward the king especially pointed.
Shiloach: Sent forth; the name of the pool of Siloam.
שִׁלֹחַ
The name connects sending with waters associated with restored sight, while Hosea’s sent appeal reaches no healing.
THE PATTERN
A visible wound does not guarantee healing when the appeal is placed in a power unable to mend it.
Woe to them that go down to Egypt for help; and stay on horses, and trust in chariots, because they are many; and in horsemen, because they are very strong; but they look not unto the Holy One of Israel, neither seek the LORD!Give us help from trouble: for vain is the help of man.And had suffered many things of many physicians, and had spent all that she had, and was nothing bettered, but rather grew worse,THE THREAD
Come, and let us return unto the LORD: for he hath torn, and he will heal us; he hath smitten, and he will bind us up.The verb translated heal in both verses comes from רפא (rapha, heal or restore), so Hosea 6:1 takes up the very repair Hosea 5:13 says Assyria cannot supply. Together they set the failed appeal to the contender beside healing that binds up what has been torn.
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