The Canonical Column, Book 28: Hosea

We continue our journey through the Canonical Column with the twenty-eighth book of the biblical canon—Hosea. For those unfamiliar with this mystery, the Canonical Column is the name I have given to a framework embedded within the Bible that bears dual witness to the divinely sanctioned biblical canon through an organized network of witnessing chapters in three key books of the Old Testament: Genesis, Leviticus, and Isaiah.¹ For a deeper understanding of this framework, I highly recommend reading the introductory article linked above, which lays the foundational context for the insights explored in this post.²

Suffice it to say that the Canonical Column refers to a divinely designed structural framework and prophetic network embedded within the Bible which bears witness to the final form of the biblical canon—testifying to its 39–27 book division, identifying all 66 books within it, and even delineating the exact order in which they would appear. In this sense, it may be likened to an internal measuring line that God deliberately placed within his Word, allowing us to determine objectively which canon of Scripture is the correct one.

As established in previous installments, every book of the Bible is confirmed by two witnessing chapters within the Canonical Column—one drawn from the Law (Genesis 12–50 or Leviticus) and the other from the Prophets (Isaiah).³ In the case of Hosea, its two witnesses are Genesis 39 and Isaiah 128. Both of these chapters function within their respective branches of the Canonical Column as figurative types of the book of Hosea. To this end, each has been divinely embedded with textual allusions to specific passages within Hosea and intentionally sequenced as the twenty-eighth chapter in its branch of the framework, reflecting Hosea’s ordinal position as the twenty-eighth book of the Old Testament and of the Bible at large. As we will see, it is by the mouth of these two witnesses that the divine inspiration, canonicity, and ordained placement of the book of Hosea are firmly established.

Table of Contents anchor

The book of Hosea

The book of Hosea marks the beginning of the Twelve Minor Prophets and serves as a prophetic microcosm of God’s relationship with Israel. Hosea’s ministry, which spanned the final decades of the northern kingdom, is distinguished by its deeply symbolic and personal nature. At the command of God, Hosea marries a harlot named Gomer—an act that mirrors the spiritual infidelity of Israel, who had turned aside to worship false gods. Through this marriage and its resulting children, the Lord delivers a series of prophetic messages that expose Israel’s unfaithfulness, warn of impending judgment, and ultimately proclaim God’s enduring mercy and redemptive love.

Thematically, Hosea oscillates between harsh indictments and tender appeals, weaving together motifs of adultery, exile, covenant, and restoration. The book emphasizes that while Israel has broken the covenant and prostituted itself to idols, the Lord remains a faithful husband who longs to restore His people and renew His covenant with them. This tension between judgment and grace is not only central to Hosea but resonates throughout the prophetic literature.

Because of its intense focus on covenantal unfaithfulness and marital imagery, Hosea occupies a unique place within the biblical canon. It sets the tone for the Minor Prophets and reflects the same divine themes echoed in Israel’s historical narrative and future hope. As we will see, both Genesis 39 and Isaiah 28 contain embedded patterns and symbolic parallels that align seamlessly with the message of Hosea—confirming its ordained position as the twenty-eighth book of the Bible.

Authorship & Dating

The book of Hosea is attributed to the prophet Hosea, the son of Beeri, who prophesied during the reigns of Uzziah, Jotham, Ahaz, and Hezekiah in Judah, and during the reign of Jeroboam II in Israel (Hosea 1:1). This places Hosea’s ministry in the eighth century BC—roughly between 755 and 715 BC—making him a near contemporary of both Amos and Isaiah. While Hosea ministered primarily to the northern kingdom of Israel, his messages carry clear implications for Judah as well, particularly in the later chapters.

The book is likely a compilation of Hosea’s prophetic messages recorded and arranged either by the prophet himself or by his disciples shortly after his ministry. Internal evidence supports the unity of the text, despite its poetic structure and occasional abrupt transitions. The personal nature of Hosea’s marriage to Gomer, which serves as the foundational metaphor of the entire book, suggests firsthand authorship, lending a distinctive emotional depth to the prophetic content.

Hosea stands out among the prophets for his emphasis on covenantal love, betrayal, and restoration—framed through the lens of marital imagery. These themes, which dominate the early chapters of the book, are echoed throughout his oracles and provide a poignant reflection of God’s long-suffering relationship with Israel. The timing of Hosea’s ministry, in the twilight years of Israel’s independence before the Assyrian conquest (722 BC), gives his warnings an added urgency and historical weight.

Hosea’s witnessing chapters in the Canonical Column

The two witnessing chapters of Hosea within the Canonical Column are Genesis 39 and Isaiah 28. These chapters have been divinely embedded with various allusions to scenes, imagery, and language from the book of Hosea. As with every book attested by the Canonical Column, these chapters have been intentionally designed and meticulously placed within their respective branches of the Canonical Column to bear witness to the canonicity of the book of Hosea–establishing it as the twenty-eighth book of the divinely sanctioned biblical canon.⁴

Context of Genesis 39

Genesis 39 continues the narrative of Joseph following his sale into slavery by his brothers. Now in Egypt, Joseph is purchased by Potiphar, an officer of Pharaoh and captain of the guard. Despite his status as a slave, the Lord is with Joseph, and he quickly rises to a position of favor in Potiphar’s household. Entrusted with full oversight of his master’s estate, Joseph proves himself faithful and competent in all things.

However, his integrity is soon tested. Potiphar’s wife repeatedly attempts to seduce him, but Joseph resists each advance, ultimately fleeing from her presence. In retaliation, she falsely accuses him of assault, leading to his unjust imprisonment. Even in prison, however, the Lord continues to be with Joseph, and he once again rises to a place of trust and administrative responsibility.

Genesis 39 -> Hosea

Within the framework of the Canonical Column, Genesis 39 has been divinely composed and strategically placed as the twenty-eighth chapter of The Circumcision (Genesis 12–50), where it functions as a prophetic type of the book of Hosea—the twenty-eighth book of the correct biblical canon.

The parallels between Genesis 39 and the book of Hosea are striking, woven together through recurring motifs of covenant loyalty, unjust suffering, and relational betrayal. Just as Joseph remains faithful to his master despite being falsely accused and cast into prison, so too does God remain faithful to Israel, even as she breaks covenant and turns to spiritual adultery. In this light, Potiphar’s wife—who plays the part of a seductress and falsely accuses the righteous servant—functions allegorically as a symbol of Israel herself, who is portrayed throughout Hosea as an adulterous and unfaithful wife. Both narratives explore the dynamics of trust, accusation, and redemptive perseverance, highlighting the contrast between human treachery and divine steadfastness.

In the comparative table below, we examine a series of textual allusions and thematic echoes that reveal Genesis 39’s deliberate alignment with the book of Hosea—affirming its role as a figurative type of the book of Hosea within the Canonical Column. (Explanations are provided in the footnotes.)

Genesis 39	Hosea
And it came to pass after these things, that his master’s wife cast her eyes upon Joseph; and she said, Lie with me.5 (Genesis 39:7)	They sacrifice upon the tops of the mountains, and burn incense upon the hills, under oaks and poplars and elms, because the shadow thereof is good: therefore your daughters shall commit whoredom, and your spouses shall commit adultery. (Hosea 4:13)
There is none greater in this house than I; neither hath he kept back any thing from me but thee, because thou art his wife: how then can I do this great wickedness. . . .6 (Genesis 39:9a)	So shall Bethel do unto you because of your great wickedness: in a morning shall the king of Israel utterly be cut off. (Hosea 10:15)
. . . how then can I do this great wickedness, and sin against God?7 (Genesis 39:9b)	As they were increased, so they sinned against me: therefore will I change their glory into shame. (Hosea 4:7)
That she called unto the men of her house, and spake unto them, saying, See, he hath brought in an Hebrew unto us to mock us; he came in unto me to lie with me, and I cried with a loud voice:8 (Genesis 39:14)	Israel shall cry unto me, My God, we know thee. (Hosea 8:2)
But the LORD was with Joseph, and shewed him mercy, and gave him favour in the sight of the keeper of the prison.9 (Genesis 39:21)	And I will sow her unto me in the earth; and I will have mercy upon her that had not obtained mercy; and I will say to them which were not my people, Thou art my people; and they shall say, Thou art my God. (Hosea 2:23)

Context of Isaiah 28

Isaiah 28 opens a new cycle of prophetic oracles directed primarily against the northern kingdom of Israel—referred to here as “Ephraim.” The chapter begins with a scathing denunciation of the nation’s pride, decadence, and spiritual blindness. The leaders of Ephraim are depicted as drunkards, incapable of righteous judgment, whose crown of pride will be trampled underfoot. Their fleeting beauty is likened to a fading flower, doomed to perish in the heat of judgment.

In contrast to their failing leadership, Isaiah introduces the image of a “foundation stone” laid in Zion—a symbol of God’s enduring covenant and a prophetic foreshadowing of the Messiah. This cornerstone, described as sure and precious, is set against the unstable refuge of lies in which Israel has placed its trust. The chapter goes on to warn both Israel and Judah of coming judgment, ridiculing their mocking disbelief and exposing their superficial religiosity.

The language of Isaiah 28 is layered with metaphor—drunkenness, trampling, vomiting, flooding, and architectural collapse—used to portray Israel’s moral decay and theological delusion. God’s message is delivered “precept upon precept, line upon line,” yet it is received with scorn and unbelief. In the end, the overflowing scourge will not spare those who have rejected the word of the Lord.

Isaiah 28 -> Hosea

Within the framework of the Canonical Column, Isaiah 28 has been divinely composed and deliberately positioned as the twenty-eighth chapter of The Prophets (Isaiah 1–66), where it functions as a prophetic type of the book of Hosea—the twenty-eighth book of the correct biblical canon.

Like Hosea, Isaiah 28 addresses the spiritual collapse of the northern kingdom of Israel (also called Ephraim, after it’s dominant tribe). It portrays Ephraim’s leaders as corrupt, its people as drunken and deluded, and its covenant as broken. The chapter brims with imagery of decay, deception, and divine judgment, all of which echo the central themes of Hosea’s ministry. The leaders of Ephraim are condemned for their pride and intoxication, while the people mock God’s word and seek refuge in lies—mirroring the spiritual adultery and rebelliousness denounced throughout the book of Hosea. Yet amidst the warnings, Isaiah 28 also proclaims the laying of a cornerstone in Zion—a glimpse of hope and restoration that anticipates God’s ultimate redemptive plan.

In the comparative table below, we examine a series of textual allusions and thematic parallels that reveal Isaiah 28’s deliberate alignment with the book of Hosea—affirming its role as a figurative type of the book of Hosea within the Canonical Column. (Explanations are provided in the footnotes.)

Isaiah 28	Hosea
Woe to the crown of pride, to the drunkards of Ephraim, whose glorious beauty is a fading flower, which are on the head of the fat valleys of them that are overcome with wine! Behold, the Lord hath a mighty and strong one, which as a tempest of hail and a destroying storm, as a flood of mighty waters overflowing, shall cast down to the earth with the hand. The crown of pride, the drunkards of Ephraim, shall be trodden under feet:10 (Isaiah 28:1-3)	Then said the LORD unto me, Go yet, love a woman beloved of her friend, yet an adulteress, according to the love of the LORD toward the children of Israel, who look to other gods, and love flagons of wine. (Hosea 3:1)
But they also have erred through wine, and through strong drink are out of the way; the priest and the prophet have erred through strong drink, they are swallowed up of wine, they are out of the way through strong drink; they err in vision, they stumble in judgment.11 (Isaiah 28:7)	Whoredom and wine and new wine take away the heart. (Hosea 4:11; cf. Hos. 7:5)
Woe to the crown of pride, to the drunkards of Ephraim, whose glorious beauty is a fading flower, which are on the head of the fat valleys of them that are overcome with wine!12 (Isaiah 28:1; cf. 28:3)	And the pride of Israel doth testify to his face: therefore shall Israel and Ephraim fall in their iniquity; Judah also shall fall with them. (Hosea 5:5; cf. 7:10)
Woe to the crown of pride, to the drunkards of Ephraim, whose glorious beauty is a fading flower,13 . . . (Isaiah 28:1)	As for Ephraim, their glory shall fly away like a bird, from the birth, and from the womb, and from the conception. (Hosea 9:11)
Behold, the Lord hath a mighty and strong one, which as a tempest of hail and a destroying storm, as a flood of mighty waters overflowing, shall cast down to the earth with the hand.14 (Isaiah 28:2)	I taught Ephraim also to go, taking them by their arms; but they knew not that I healed them. I drew them with cords of a man, with bands of love: and I was to them as they that take off the yoke on their jaws, and I laid meat unto them. He shall not return into the land of Egypt, but the Assyrian shall be his king, because they refused to return. (Hosea 11:3-5)
Whom shall he teach knowledge? and whom shall he make to understand doctrine? them that are weaned from the milk, and drawn from the breasts.15 (Isaiah 28:9)	Who is wise, and he shall understand these things? prudent, and he shall know them? for the ways of the LORD are right, and the just shall walk in them: but the transgressors shall fall therein. (Hosea 14:9)
For with stammering lips and another tongue will he speak to this people. To whom he said, This is the rest wherewith ye may cause the weary to rest; and this is the refreshing: yet they would not hear.16 (Isaiah 28:11)	I have written to him the great things of my law, but they were counted as a strange thing. (Hosea 8:12)
Wherefore hear the word of the LORD, ye scornful men, that rule this people which is in Jerusalem.17 (Isaiah 28:14)	In the day of our king the princes have made him sick with bottles of wine; he stretched out his hand with scorners. (Hosea 7:5)
Because ye have said, We have made a covenant with death, and with hell are we at agreement;18 . . .” (Isaiah 28:15; cf. 28:18)	They have spoken words, swearing falsely in making a covenant: thus judgment springeth up as hemlock in the furrows of the field. (Hosea 10:4; cf. 12:1)
Because ye have said, We have made a covenant with death, and with hell are we at agreement; when the overflowing scourge shall pass through, it shall not come unto us: for we have made lies our refuge, and under falsehood have we hid ourselves:19 (Isaiah 28:15; cf. 28:17)	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 12:1; cf. 7:3, 7:13, 11:12).
Judgment also will I lay to the line, and righteousness to the plummet: and the hail shall sweep away the refuge of lies, and the waters shall overflow the hiding place. (Isaiah 28:17; cf. 28:15).20	I know Ephraim, and Israel is not hid from me: for now, O Ephraim, thou committest whoredom, and Israel is defiled. (Hosea 5:3)
Now therefore be ye not mockers, lest your bands be made strong: for I have heard from the Lord GOD of hosts a consumption, even determined upon the whole earth.21 (Isaiah 28:22)	And the sword shall abide on his cities, and shall consume his branches, and devour them, because of their own counsels. (Hosea 11:6)
Give ye ear, and hear my voice; hearken, and hear my speech.22 (Isaiah 28:23)	Hear ye this, O priests; and hearken, ye house of Israel; and give ye ear, O house of the king; for judgment is toward you, because ye have been a snare on Mizpah, and a net spread upon Tabor. (Hosea 5:1)

Branch-on-Branch Comparison (First Isaiah -> OT canon)

The identification of Isaiah 28 as a figurative type of the book of Hosea is affirmed by more than textual parallels alone—it extends even to the book’s meticulous placement within the canon. Remarkably, the positioning of Hosea between Daniel and Joel in the biblical canon is reflected by the placement of its three corresponding chapters in First Isaiah.

In the Canonical Column, Isaiah 28 corresponds to the book of Hosea—the twenty-eighth book of the biblical canon. Hosea is one of only two Old Testament prophets whose messages are directed exclusively at the Northern Kingdom of Israel, also called Ephraim after its dominant tribe. Curiously, Hosea is situated between two prophetic books—Daniel and Joel—that focus primarily on Judah. At first glance, this placement seems irregular, and one might be tempted to wonder if Hosea belongs elsewhere.

But this same seemingly awkward insertion is also reflected within the book of Isaiah. Isaiah 28 is uniquely addressed to Ephraim, yet it is sandwiched between two chapters that deal with entirely different themes and audiences. I have constructed the following image to help make this pattern plain:

Once again, First Isaiah mirrors the very structure of the biblical canon it prophetically foreshadows—embedding Hosea’s prophetic distinctiveness directly into the flow of its own narrative.

Conclusion: The Canonical Column affirms the canonicity and ordinal position of Hosea as the twenty-eighth book of the Old Testament and biblical canon.

The canonicity of the book of Hosea is affirmed by its two witnessing chapters within the Canonical Column: Genesis 39 and Isaiah 28. These two chapters have been deliberately structured and sequenced as the twenty-eighth chapter within their respective branches of the Canonical Column, in order to function as individual figurative types of the book of Hosea–the twenty-eighth book of the Old Testament and the Bible at large. To this end, both chapters have been divinely embedded with direct allusions to specific passages and content that God in his perfect foreknowledge knew would be contained within the book of Hosea, which was ordained before the foundation of the world to become the twenty-eighth book of the Old Testament and biblical canon. Accordingly, the divine inspiration, canonicity, and ordinal placement of the book of Hosea are established by the Canonical Column–being witnessed by both the Law & the Prophets.

1. I received the knowledge of this great mystery by the light of divine revelation way back in 2009 (1 Chron. 28:19; Num. 8:4; cf. 1 Cor. 2:10; Gal. 1:12). ↩︎
2. Alternatively, if that article is too long, you can read a summarized version here. ↩︎
3. Every book of the Bible has two chapters which correspond to it within the Canonical Column–one in Genesis 12-50 or Leviticus (the Law), and one in Isaiah (the Prophets). Genesis 12-50 (known in the Canonical Column as “The Circumcision”) and Isaiah 1-39 (known in the Canonical Column as “First Isaiah”) are both figurative types of the Old Testament canon–each containing 39 chapters which have been divinely designed to prefigure the 39 books of the Old Testament canon. Similarly, Leviticus (known in the Canonical Column as “An Holy Priesthood”) and Isaiah 40-66 (known in the Canonical Column as “Second Isaiah”) function as figurative types of the New Testament canon–each containing 27 chapters which have been divinely designed to prefigure the 27 books of the New Testament canon. The individual chapters within these four scaffolding branches of the Canonical Column are known as witnessing chapters, so called because they have been divinely embedded with textual allusions of various kinds to the content of the specific biblical book which occupies the same numerical position within the canonical sequence. Thus the witnessing chapters function as divinely designed figurative types of whatever biblical book they numerically correspond to within their specific branch of the framework–testifying to their divine inspiration, canonicity, and ordinal placement within the completed biblical canon. ↩︎
4. The Canonical Column testifies that the Protestant biblical canon is the divinely sanctioned form of the Christian Bible that is stamped with the Lamb’s seal of messianic approval.  ↩︎
5. In Genesis 39:7, Potiphar’s wife casts her eyes upon Joseph and attempts to seduce him, initiating an act of adultery. Within the Canonical Column, this functions as a prophetic allusion to Hosea 4:13, where Israel is condemned for her unfaithfulness, committing spiritual adultery under the trees upon the hills. In both passages, the image of the adulterous woman serves to symbolize covenant infidelity—Potiphar’s wife as a type of unfaithful Israel. ↩︎
6. In Genesis 39:9, Joseph refers to adultery as “this great wickedness,” refusing to betray his master’s trust. Within the Canonical Column, this functions as a linguistic allusion to Hosea 10:15, where God condemns Israel for “great wickedness,” resulting in national judgment. The rare phrase links the two passages linguistically, while the context of covenant betrayal—whether marital or spiritual—unites them thematically. ↩︎
7. In Genesis 39:9, Joseph declares that to commit adultery would be to “sin against God.” Within the Canonical Column, this functions as an allusion to Hosea 4:7, where God laments that as Israel increased, “they sinned against me.” ↩︎
8. In Genesis 39:14, Potiphar’s wife cries out to falsely accuse Joseph of wrongdoing. Within the Canonical Column, this mirrors Hosea 8:2, where Israel hypocritically cries out to God, “My God, we know thee.” Both cries are outwardly pious but inwardly deceptive—verbal performances used to cover guilt. ↩︎
9. In Genesis 39:21, the Lord shows mercy to Joseph while he is unjustly imprisoned, granting him favor in the eyes of the keeper. Within the Canonical Column, this foreshadows Hosea 2:23, where God promises to once again show mercy to the one who had not obtained mercy. Both passages center on divine favor extended to one who has been cast aside, showcasing God’s redemptive mercy. ↩︎
10. In Isaiah 28:1–3, Ephraim is condemned as a “crown of pride” and described as being overcome with wine—their “glorious beauty” likened to a fading flower trampled underfoot. Within the Canonical Column, this functions as an obvious allusion to Hosea 3:1, where Israel (Ephraim) is likened to an adulterous woman who loves “flagons of wine.” In both passages, drunkenness is used as a prophetic metaphor for Ephraim’s spiritual unfaithfulness, reinforcing the depiction of Ephraim as both morally and covenantally defiled. ↩︎
11. In Isaiah 28:7, the prophet rebukes both priest and prophet for erring through strong drink, stating they are “swallowed up of wine” and stumble in judgment. Within the Canonical Column, this aligns with Hosea 4:11, which declares that “whoredom and wine and new wine take away the heart,” and Hosea 7:5, where Israel’s leaders are depicted indulging in wine with mockers. In both chapters, intoxication represents the spiritual and moral blindness of the nation’s leadership, serving as a prophetic indictment of those charged with guiding the people. ↩︎
12. In Isaiah 28:1, Ephraim’s pride is denounced as a fading crown of beauty, signaling its impending fall. Within the Canonical Column, this echoes Hosea 5:5, where the “pride of Israel doth testify to his face,” and Israel and Ephraim are said to fall in their iniquity. Both passages identify pride as the root sin of Israel, leading directly to judgment and collapse. ↩︎
13. In Isaiah 28:1, the prophet describes Ephraim’s “glorious beauty” as a fading flower. Within the Canonical Column, this is paralleled by Hosea 9:11, where Ephraim’s “glory shall fly away like a bird.” Both images use fragile natural metaphors to depict the fleeting nature of Ephraim’s covenant blessings, emphasizing the swiftness and certainty of their removal due to unfaithfulness. ↩︎
14. In Isaiah 28:2, God declares that He will send a “mighty and strong one” as a tempest and overflowing flood to cast down Ephraim—widely understood to be a reference to the coming Assyrian invasion. Within the Canonical Column, this corresponds to Hosea 11:5, where Ephraim is told that “the Assyrian shall be his king” because of his refusal to return. The two passages prophetically confirm one another, presenting the Assyrian as God’s appointed agent of judgment for Israel’s rebellion. ↩︎
15. In Isaiah 28:9, the prophet poses the rhetorical question, “Whom shall he teach knowledge?” lamenting the people’s spiritual immaturity. Within the Canonical Column, this corresponds to the closing verse of Hosea (14:9), which likewise asks, “Who is wise, and he shall understand these things?” Both verses contrast the righteous who receive instruction with the transgressors who stumble, and both call attention to the nation’s unwillingness to heed divine knowledge. ↩︎
16. In Isaiah 28:14, the prophet addresses the “scornful men” who rule Jerusalem, indicting them for their arrogance. Within the Canonical Column, this parallels Hosea 7:5, where Israel’s princes make the king sick with wine and “stretch out their hand with scorners.” In both passages, the nation’s leaders are portrayed as morally compromised and aligned with mockers, contributing to the downfall of the kingdom. ↩︎
17. In Isaiah 28:15, the people boast that they have made “a covenant with death” and have found refuge in lies, believing they are shielded from judgment. Within the Canonical Column, this aligns with Hosea 10:4, where the people “swear falsely in making a covenant,” and Hosea 12:1, where Ephraim “maketh a covenant with the Assyrians.” Both passages depict deceptive and illegitimate covenants made apart from God, which result in judgment and destruction. ↩︎
18. In Isaiah 28:15 and 17, the people hide under “a refuge of lies” and falsehood, but God declares He will sweep it away with hail and flood. Within the Canonical Column, this aligns with Hosea 12:1, where Ephraim “increaseth lies and desolation” and makes a covenant with Assyria. Both passages highlight Israel’s trust in deception and foreign alliances, and both portray such trust as the basis for God’s judgment. ↩︎
19. In Isaiah 28:17, God declares that “the hail shall sweep away the refuge of lies,” and “the waters shall overflow the hiding place.” Within the Canonical Column, this is echoed in Hosea 5:3, where God states, “Israel is not hid from me.” In both passages, God exposes the illusion of hiding, affirming that no deceit or secrecy can shield from divine judgment. ↩︎
20. In Isaiah 28:22, the prophet warns not to mock, lest “a consumption” be unleashed upon the land. Within the Canonical Column, this corresponds to Hosea 11:6, where God declares that the sword “shall consume [Ephraim’s] branches” because of their own counsels. Both passages speak of inescapable judgment, and both affirm that the cause lies in the people’s own rebellion. ↩︎
21. In Isaiah 28:22, the prophet warns not to mock, lest “a consumption” be unleashed upon the land. Within the Canonical Column, this corresponds to Hosea 11:6, where God declares that the sword “shall consume [Ephraim’s] branches” because of their own counsels. Both passages speak of inescapable judgment, and both affirm that the cause lies in the people’s own rebellion. ↩︎
22. In Isaiah 28:23, God calls the people to listen: “Give ye ear… hearken… hear my speech.” Within the Canonical Column, this functions as an obvious allusion to Hosea 5:1, which opens with the same prophetic triad: “Hear… hearken… give ear.” In both chapters, the triple imperative signals the gravity of coming judgment and underscores the people’s failure to receive it. ↩︎

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