Midrash su Osea 14:1

The Holy One, blessed be He, sent by the hand of His servants, the prophets, to Israel (saying), "O Israel, return unto the Lord thy God" (Hos. 14:1). (Even) unto Him whose voice ye heard at Mount Sinai, saying, "I, the Lord, am to be thy God" (Ex. 20:2).

"For thou hast fallen by thine iniquity" (Hos. 14:1). "And thy wealth" is not written here, but "For thou hast fallen by thine iniquity." It is not written here, "Take with you silver and gold," || but "Take with you words" (Hos. 14:2). It is not written here, "And we will render silver and gold," but "And we will render as bullocks (the offering of) our lips" (ibid.).

(Bamidbar 25:1) "And Israel sat in Shittim, and the people began to stray after the daughters of Moav. "sitting" in all places connotes subversion (of morality), as in (Shemot 32:6) [in connection with the golden calf] "And the people sat down to eat and to drink," and (Bereshit 37:25) [in connection with the selling of Joseph] "And they sat down to eat bread." R. Akiva says: Every section (in the Torah) which is juxtaposed with another is meant to be learned from. It is written above (Bamidbar 24:14) "Come, I (Bilam) will counsel you" (how to undo Moav). He said to them: The G-d of this people hates harlotry, and they lust after flaxen garments. Come and I will counsel you. Put up tents for them, and seat old women outside and a young girl inside, and let them sell them flaxen garments, etc." Rebbi says: There are many adjoining sections n the Torah which are as far from each other as east from west. To wit (Shemot 6:12) "Behold, the children of Israel have not listened to me, etc." — (Shemot 6:13) "And the L-rd spoke to Moses and to Aaron, and He commanded them unto the children of Israel." What does one verse have to do with the other? What did He command them? What He had already told them, viz. (Shemot 3:18) "And they will listen to you, etc." Similarly, (Vayikra 21:9) "And the daughter of a man who is a Cohein, if she profane herself by harlotry" — (Vayikra 21:10) "And the Cohein who is exalted over his brothers." What does one verse have to do with the other? An analogy: A centurion served his term but failed to enter his primipilate (a high office) and fled. The king sent and had him returned and sentenced to decapitation. Before his execution the king says: Bring a heap of golden dinars before him and tell him: If you had done as your fellows did, you would have been granted this heap and your life. Now, you have lost both your life and your money. Likewise, the daughter of a Cohein who played the harlot. The high-priest goes out before her and says to her: If you had conducted yourself as your elders did, you would have merited bearing a high-priest such as I. Now you have lost both yourself and your honor. This is the intent of "And the daughter of a man who is a Cohein, etc." and "And the Cohein who is exalted over his brothers, etc." Similarly, (Hoshea 1:9) "You are not my people" — (Hoshea 2:1) "And the number of the people of Israel shall be as the sand of the sea, which cannot be measured or counted, and in place of their being told 'You are not My people,' etc." What does one verse have to do with the other? An analogy: A king gets angry with his wife and sends for a scribe to write her a divorce. But before the scribe arrives, the king is reconciled with his wife, whereupon the king says: "Shall the scribe leave here empty-handed? Tell him to come and write that I am doubling her kethubah." This is the intent of "for you are not My people, etc." and "And the number of the people of Israel shall be as the sand of the sea, etc." Similarly, (Hoshea 14:1) "Shomron shall bear her guilt, for she has defied her G-d" — (Ibid. 2) "Return, O Israel to the L-rd your G-d." What does one verse have to do with the other? An analogy: A province rebels against the king, who sends for a general and orders him to devastate it. The general, being wise and seasoned tells them: "Put together something for me to relay to the king, or I will do to you what I did to this and this province." This is the intent of "Shomron shall bear her guilt for she has defied her G-d" and "Return, O Israel, etc."