than the burnt offerings," the very stern and clear prophetic messages of the prophet Hosea

out by God's people. That is, Hosea is not the only prophet who saw and launched a sharp

criticism of the falsehood of worship of the Israelites as God's people. Nevertheless, I saw that

Hosea's specificity was that in his preaching he expressed it over and over again and therefore

reflected a fairly detailed concept of theological understanding of true, meaningful, and proper

worship by God's people.

between the "love of hesed and the knowledge of Allah / daat elohim faced with the thing of

"sacrifice of slaughter"/ zebakh and burnt sacrifice/ola. The words hesed and daיat 'elohim are

words and formulas that reveal the essence of Hosea's theological understanding of true

compassion to Yahwe, which God's people should manifest so that their relationship with God

documents which in this case is the Book of Hosea. Then the author details the results of the

review in the next section.

love). And the author uses the word mercy (NKJV) as the most likely translation, for This 6th

to be liked, that is, relating to feelings or attitudes experiencing or possessing objects (1Ki 21:6;

Ps 40:15; 70: 3; Mal 3:1); pleasure, joy, i.e. with regard to a fondness or affection for an object

or experience (Neh. 1:11; Mzm 5: 5; 34:13; 35: 27; 111: 2); Willing, volunteering, that is,

pertaining to what is not by force, implies a voluntary choice (1Ki 13:33; 1Taw 28:9) (Strong,

1996)

ḥāpēṣ, also a verb meaning to please, to have pleasure, to have pleasure, to be happy

(Baker & Carpenter, 2003).

victims", - 'mê'olot'. It does not state absence or tendencies but rather priorities. "Faithful love"

by strictly legal means, associated with ox statues and idolatry, pretending to honor God than

the sacrifice is only in the form of seeking god outside it, and cannot be sought from the heart

(band). Micah. 6:8; 1 Sam 1:11-17; 15:22; Psalm 40:7, 9; 1:8 etc; 51:18 etc (Ogilvie, 2004).

nuances of language, new things of music, art, and architecture, but forgets others, then worship

has been reduced to the truth of worship; And this is where the word, "I want to love and no

sacrifice" needs to be heard. Or when worship is understood only in terms of church attendance,

general decency, and doing what is desired, then worship has become reduced in meaning and

only to satisfy the rules. It is true that the word hesed in worship is the center or the point (band.

Mzm 136). Life is run to respond to God's love with faithful devotion to God and service of

Priests have disrupted social stability with murder conspiracy in violation of the provisions of

the Treaty of Yahweh (6:7-9). Conspiracy to murder for example when Baesa's son Ela

succeeded him, after ruling for two years he was killed by one of his officers, Zimri (I King

16:15-20) (Hubbard, 2009).

response to God, who has revealed himself to Israel through their historical events and

especially through the events of the exodus. Faithful love and good knowledge are related to

the covenant and are almost incomprehensible apart from it, and find expression in obedient

and faithful behavior. Therefore, the scathing commentary on Israel's faithful love certainly

love for other members in the partnership because he has promised to love. It is a commitment

of will and not a function of emotion, and it is meant to last as long as the partnership lasts. A

partnership can't survive without it. The kind of love Israel offers false faithful love, worship

to the ever-changing gods of nature, is an as short life, as fog and morning dew. Such faithful

love is not related to any covenant; It was an emotion, not of will, and it was short-lived (Beeby,

1989).

prevent bad behavior and to anticipate all pretense that people do in worship. In practice or

God is right when they use many ceremonies. The Prophet mocked all the splendor and pointed

out that it was empty, and said, that worshiping God is much different; It is only done when it

is known. God wants to be worshipped; But they display only their rituals, and ignore the true

spiritual worship of God, who stands in faith and love.

the burnt-out victims. This can bring about the contrast that God is inconsistent with himself

as if he rejects the sacrifices he himself has set (band. Leviticus 1:1-17); But what is meant is

that he condemns the abuse of the burnt offerings they offer, in which hypocrites boast on it

(Calvin, 2013).

commandments because they are god's chosen ones (Ps. 65:5, I Chr. 16:13). The formation of

the city of God with its temple means that people can build an altar preceded by the presence

of God after which the Lord comes and blesses them. In the life of Northern Israel, the use of

places of worship in Dan and Bethel by Jeroboam was not actually focused on God. The golden

bull calf which he said was "your gods" who had guided them in the Desert was a fraud. It is

not God's presence that takes precedence but political security and power.

all sacrifices, he condemned the violence and abuse that existed in those sacrifices. The

opposition is to abuse that is considered to be untrue. In the history of religions, there can be

the OT is a feature of the sanctification of God's people. The cult in the books of wisdom does

not play much of a big role, since wise men can overcome ethical problems in everyday life

and are oriented towards a secular society (Preuss, 1996).

contrary to the false sacrifices made, which are a sign of religious and moral destruction.

Sacrifice is only in the form of seeking God outside it alone, and cannot be the search of the

heart (band). Micah. 6:8; 1 Sam 1:11-17; 15:22; Psalm 40:7, 9; 1:8 etc; 51:18 etc (Ogilvie,

2004).

cult provided a means to obtain good things from nature and God's will for the benefit of man.

People filled the temple, not to acknowledge their dependence on thanking the God who had

brought them out of Egypt, but to "get something out of religion": harmony, security,

prosperity, and peace. The priests and prophets took advantage of the revival of religious

interests but actually contributed to the prostitution of Israel. The priest eats from the sins that

people commit against Yahweh (7:7-10) (Anderson & Darr, 1957).

even conquer the devastating attack of the Canaani fertility cult by purification back to memory

in the wilderness. In the wilderness, the early Israelites once felt how the covenant bond

loved or loved her. He also presented the Lord with "the end of season rain" (which allows the

fruit to bloom. 6:3) and with "dew," (14:6, the only source of water in summer), even with a

"green sanobar tree" (14:9). These tropes are derived from the religion of fertility, but it is

precisely the prophet who fought the religion of fertility as hard as this uses the tropes

commonly used by the fertility religion to illustrate God's concerns in the religion of Israel.

This is where the process of contextualization of theology carried out by Hosea in the prophet's

efforts to restore Israel to its original position as God's people was formed. Hosea used extreme

people is not an essay of the concepts of fertility cult with sacred prostitution. The Kekhususan

of the Israelites as the chosen people is not found in any nation's cult. Klaus Koch viewed

Hosea’s hal based on the concept of the idea of a covenant (berit). Berit is understood in many

ways in Israel’s religious history. The prophet of Northern Israel, Hosea, understood it as a

bond similar to marriage. The image of God's love as the basis of the covenant is clearly stated

by Hosea (Klaus, 1989).

God's love based on His covenant (2:18; 6:6; 10:12). To emphasize the knowledge of God, that

is the belief in the deeds of God in the past. And with that Hosea will return the people of Israel

to the state that should have been like the beginning in the wilderness (2:13; band. 12:10), then

there will be new hope. The faithful love of the people will be restored (2:15), they will know

God again (2:19). It is then that Israel will recognize that it was God who gave fertility and

prosperity and not Baal (2:7,20-21; band. 14:8-9). In order to understand the special

relationship that is typical of Israel, Hosea uses natural metaphors that exist around him and

are known by Israel.

centered on a relationship with God determined by faithful love expecting submission and

deliverance from the shackles of strangers they have received (11.4). To Hosea Yahweh was

the giver of fertility and life. For Hosea, the Lord came and made rain (10:12), giving corn, oil,

wool, and also wine as gifts, a provider that went beyond what was directly necessary to

preserve life (2.2dst). And the Lord also showed himself in the midst of the storm and the wind

(13:15). Hosea's image moved in the same world as the Baalism that influenced Israel (Klaus,

1989).

basic example of contemporary faith dialogue with ideology. Hosea boldly used the words of

the myth, but behind that Hosea nevertheless expressed the dominant certainty that Jehovah

was assassinated and the throne usurped (7:7; 8:4); during the last century, the evil of the Yehu

Dynasty in 844S AD (1:4); at the beginning of the kingdom under Saul, where he placed it at

the root of the present kingdom's transgressions (13:10 so on; 9:15). Beyond this, it again

reached more comprehensively for the period of conquest (2:8,10; 9:10; 10:11dst; 11:1dst;

13:5dst). For Hosea, the tradition of Conquest had to be separated either from the deliverance

from Egypt (2:15,17; 11:1; 10:13, 14; 13:4) or from the wilderness tradition (9:10; 13:5; 2:3,

5, 14, 16dst). The period of conquest saw Israel's early encounter with the cult of Baal (Ist.

Baal Peor, 9:10) thus the apostasy of Israel was already there and the Lord who had begun the

formation of a nation is called by name and characterized by qualities that reflect His nature.

Here again, is a geographical and temporal relationship. From the wilderness Israel passed to

the land of Canaan, living a farming life (2:17) (Wolff et al., 1974).

produces theological themes that can be considered in the efforts of theological building

thinking contextualization of worship. For GKE Congregation who will carry out, follow and

use ethnic worship in GKE can have theological guidelines. So the theological themes of Hosea

worship are faithful love, the knowledge of God, the relationship built with others and rulers

fauna, fellow humans, spirits, and supernatural spirits, it is necessary to maintain a good

relationship with God.

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Limburg, James. (2011). Hosea--Micah. Westminster John Knox Press.

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Hosea/Joel/Amos/Obadiah/Jonah. Thomas Nelson.

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