the He also portrays Ephraim as a senseless

the Exodus allusions are at 7:13; 8:4-6; 9:10; 10:9-10; 11:1-4; 12:9-10; 13:4-6. There are other allusions of the biblical texts like 4:2 echoes the Decalogue, 9:9 looking back to the history of Judges 19-21, and most important is Hosea’s fundamental metaphor of Israel being an adulterous wife.17Moreover, according to Brueggemann, Hosea is one of the prophets closest to the Torah traditions of Deuteronomy. His faith is based on the cycle of the Levities and is close to the traditions of Deuteronomy, which is the “definitive trajectory” of the Torah out of Sinai in the OT. However, Hosea understood Israel’s life and destiny regarding Torah categories and used the Torah as his canon. Another scholar, Buber, has called Jeremiah Hosea’s ‘posthumous disciple,’19 as Jeremiah seems to have seen himself as heir to Hosea’s mission in language, imagery, and theological concepts, especially in interpretation of the covenant. ┬áThe Book reveals the personality of the prophet, an emotional man who in a moment could swing from violent anger to the most profound tenderness. Also, he is an imaginative and visualizing prophet in using striking images in the Book. He can announce that Israel’s love is like a morning mist: it quickly disappears in the heat of the day (6:4). He depicted Israel as adulterers, who are compared to a “heated oven,” in an extended sill in which the heat of the oven also expresses anger and sedition, and Ephraim is a cake that does not feel the heat (7:4-9). He also portrays Ephraim as a senseless bird fluttering between Egypt and Assyria in search of safety, and wandering far from God (7:11). He can describe Ephraim as a diseased, dried-up plant that bears no fruit (9:16), a metaphor that condemns the Baal cult for failure to provide fertility regarding both good harvest and strong children. Sometimes we find Hosea’s imagery in the usage of Hebrew wordplay.20Yahweh is portrayed in many images and aspects in Hosea: some metaphors of God are astonishing to the point of seeming blasphemy. In addition to the traditional husband (2:2), father (11:1), and physician (14:4) images, Yahweh is also a net (7:12), a lion or a leopard (13:7), a bear (13:8), dew (14:5), a green tree (14:8), and even maggots or gangrene (5:12). The purpose of this kind of language describing God is to wake the jaded audience. Hosea shows unfailing pathos to his message through the use of rhetorical questions. Thus, we can see the clear example in 11:8: “How can I give you up, Ephraim? How can I treat you like Admah? How can I make you like Zebiim? My heart is changed within me; My heart is changed within me, all my compassion is aroused.” To transform the abstraction of divine compassion into vivid reality, Hosea illustrates this kind of rhetorical anthropomorphism of God.