Hosea's Wife and Children
And the LORD said unto him, Call his name Jezreel; for yet a little while, and I will avenge the blood of Jezreel upon the house of Jehu, and will cause to cease the kingdom of the house of Israel. Hos. 1:4
And the LORD... The 1st prophecy in Hosea (Hos. 1:4, fulfilled). Next, Hos. 1:6.
Three Predictions—Fulfilled:
1. In a little while I will avenge the blood of Jezreel (Hos. 1:4; 2Kgs. 9:16, 2Kgs. 9:25, 9:33; 10:11, 10:14-30).
2. I will cause the kingdom of Israel to cease (the ten tribes, Hos. 1:4; 2Kgs. 17:1-41).
3. I will break the bow of Israel in the valley of Jezreel (Hos. 1:5; 2Kgs. 18:11).10). In the future it would be the scene of Israel’s military demise (Hos. 1:5).
יְהוֹ
yehōwāh
A noun meaning God. The word refers to the proper name of the God of Israel, particularly the name by which He revealed Himself to Moses (Exo. 6:2-3). The divine name has traditionally not been pronounced, primarily out of respect for its sacredness (cf. Exo. 20:7; Deu. 28:58). Until the Renaissance, it was written without vowels in the Hebrew text of the Old Testament, being rendered as YHWH. However, since that time, the vowels of another word, ’aḏōnāy, have been supplied in hopes of reconstructing the pronunciation. Although the exact derivation of the name is uncertain, most scholars agree that its primary meaning should be understood in the context of God's existence, namely, that He is the "I AM THAT I AM" (Exo. 3:14), the One who was, who is, and who always will be (cf. Rev. 11:17). Older translations of the Bible and many newer ones employ the practice of rendering the divine name in capital letters, so as to distinguish it from other Hebrew words. It is most often rendered as LORD (Gen. 4:1; Deu. 6:18; Psm. 18:31,32; Jer. 33:2; Jon. 1:9) but also as GOD (Gen. 6:5; 2Sam. 12:22) or JEHOVAH (Psm. 83:18,19; Isa. 26:4). The frequent appearance of this name in relation to God's redemptive work underscores its tremendous importance (Lev. 26:45; Psm. 19:14,15). Also, it is sometimes compounded with another word to describe the character of the Lord in greater detail (see Gen. 22:14; Exo. 17:15; Jdg. 6:24).
Call his name... Jezreel, God will scatter or sow. The name of Hosea’s first son. The meaning was that God would scatter Israel and sow them in all lands; and when His purpose for this was complete He would again sow them in their own land (Hos. 2:22-23). Jezreel means “God will scatter” or “God Sows.” He is to be a reminder that God will judge the house of Jehu for the bloodshed in Jezreel, when the kingdom was wrested from Ahab and Jezebel and God’s judgment was poured out against them.
call...
קָרָא
q̣ārā’
A verb meaning to call, to declare, to summon, to invite, to read, to be called, to be invoked, to be named. The verb means to call or to summon, but its context and surrounding grammatical setting determine the various shades of meaning given to the word. Abraham called on the name of the Lord (Gen. 4:26; 12:8); the Lord called to Adam (Gen. 3:9; Exo. 3:4). With the Hebrew preposition meaning to, the verb means to name. Adam named all the animals and birds (Gen. 2:20; 3:20); and God named the light day (Gen. 1:5). The word may introduce a long message, as in Exo. 34:6, that gives the moral and ethical definition of God. It can also mean to summon, such as when God summoned Bezalel to build the Tabernacle (Exo. 31:2).
In certain contexts, the verb has the sense of proclaiming or announcing. Jezebel urged Ahab to proclaim a holy day of fasting so Naboth could be killed (1Kgs. 21:9); the Servant of Isaiah proclaimed freedom for the captives and prisoners (Isa. 61:1). The word may mean simply to call out or cry out, as Potiphar's wife said she did (Gen. 39:15; 1Kgs. 18:27-28).
The word means to read aloud from a scroll or a book: the king of Israel was to read aloud from a copy of the Law (Deu. 17:19); just as Moses read the Book of the Covenant to all Israel at Sinai (Exo. 24:7). Baruch read the scroll of Jeremiah to the people (Jer. 36:6, 36:8).
In the passive stem, the word means to be called or summoned: Esther was called by name (Est. 2:14); in the book of Esther, the secretaries who were to carry out the king's orders were summoned (Est. 3:12; Isa. 31:4). News that was delivered was called out or reported (Jer. 4:20). In Nehemiah's reform, the Book of Moses was read aloud in the audience of the people (Neh. 13:1). Also, Eve was called, that is, named, woman (Gen. 2:23). The word takes on the nuance of to be reckoned or called. Gen. 21:12 describes how Abraham's seed would be reckoned by the Lord through Isaac.
his name...
שֵׁם
šēm
A masculine noun meaning a name, fame. It is what specifically identifies a person or anything: God's name, "I am who I am" (Exo. 3:15); or the name Yahweh, LORD, which is in small capital letters in English (Psm. 5:11,12); a person's name (Gen. 3:20); names of animals (Gen. 2:19). To make a name for oneself means to attain a renowned reputation (Gen. 11:4; 2Sam. 8:13); as when God made Abraham's name great (Gen. 12:2). To become famous is to have one's name spread through the land (Ezk. 16:14). To have a good name is to have a good character, a good reputation (Ecc. 7:1). The expression the name (haššem) refers to the Lord, Yahweh. The Lord's name means to be blessed, praised (Job 1:21). A name may serve as a memorial or monument (Isa. 55:13). The phrase yaḏ wašem means a remembrance, a memorial (Isa. 56:5) and serves today in modern Israel as the name of a museum built to remember the victims of the Holocaust or Shoah. The names of other gods were forbidden in Israel, i.e., the recognition of them (Exo. 23:13; Jos. 23:7). Israel's God was to be called on to act according to His revealed name (Isa. 48:9; Jer. 14:7, 14:21; Ezk. 20:9, 20:14). To continue the name of a man, a family line gave him a kind of ongoing life in his sons (Deu 25:7; 2Sam. 8:13).
I will avenge... It was at the city of Jezreel where Jehu slaughtered the house of Ahab.“I will avenge the blood of Jezreel upon the house of Jehu”. It was at the city of Jezreel where Jehu slaughtered the house of Ahab (2Kgs. 9:7 – 10:28).
פָּקַד
pāqaḏ
A verb meaning to attend, to visit, and to search out. The word refers to someone (usually God) paying attention to persons, either to do them good (Gen. 50:24-25; Exo. 3:16; 1Sam. 2:21; Jer. 23:2); or to bring punishment or harm (Exo. 20:5; Isa. 10:12; Jer. 23:2). The word also means, usually in a causative form, to appoint over or to commit to, that is, to cause people to attend to something placed under their care (Gen. 39:4-5; Jos. 10:18; Isa. 62:6). The passive causative form means to deposit, that is, to cause something to be attended to (Lev. 6:4; 5:23). The word also means to number or to be numbered, which is an activity requiring attention. This meaning occurs over ninety times in the book of Numbers. The word can also mean (usually in a passive form) lacking or missing, as if a quantity was numbered less than an original amount (Jdg. 21:3; 1Sam. 20:18; 1Kgs. 20:39).
house of Jehu... Jehu had carried out God’s judgment on the house of Ahab; then he went into the same sins for which he had judged Ahab (2Ki. 10:31-36). This total destruction of the house of Ahab is called "the day of Jezreel" (Hos. 1:11). It was an appropriate picture of the terrible destruction in the day of the Lord and Armageddon.
the house...
בַּיִת
bayiṯ
A noun meaning house, dwelling, family, temple, palace. It is used basically to denote a building in which a family lives (Deu. 20:5) but can also refer to the family or household itself (Gen. 15:2; Jos. 7:14; 24:15). It often is used of a clan such as "house of Aaron" (Psm. 115:10, 115:12; 118:3). Sometimes it means palace or dynasty when employed in the Hebrew phrase "house of the king" (Gen. 12:15; 1Kgs. 4:6; Jer. 39:8). When the Old Testament speaks of the house of the Lord, it obviously refers to the Temple or Tabernacle (Exo. 23:19; Dan. 1:2). The word is also found in place names: Bethel, meaning "house of God" (Gen. 12:8); Beth-shemesh, meaning "house of the sun" (Jos. 15:10); and Bethlehem, meaning "house of bread" (Gen. 35:19).
of Jehu...
יֵהוּא
yēhû’
A proper noun designating Jehu:
A. He was a king, Jehoshaphat's son, chosen by God to overthrow the dynasty of Omri. He reigned 28 years (841-814 B.C.). Elijah anointed him to be king. His divinely appointed purpose was accomplished during his evil reign (2Kgs. 9:10). He destroyed the house of Ahab and Jezebel (2Kgs. 9:6-10). He was an army commander and was later anointed king by his men (2Kgs. 9:13). He killed both King Joram (Israel) and King Ahaziah (Judah) (2Kgs. 9:21-29). Jezebel's death soon followed (2Kgs. 9:30-37), as well as the slaughter of Baal's prophets.
B. A prophet, the son of Hanani, who prophesied the destruction of Baasha and his evil house (1Kgs. 16:1-4, 16:11).
C. The name of one of David's mighty skilled warriors, a relative of Saul and a Benjamite (1Chr. 12:3).
D. A Judahite traced to Judah's son Hezron (1Chr. 2:9) through Jerahmeel, son of Hezron. His father was Jesse.
E. His father was Joshibiah, a Simeonite. He was the head of a clan (1Chr. 4:35).
He is to be a reminder that God will judge the house of Jehu for the bloodshed in Jezreel, when the kingdom was wrested from Ahab and Jezebel and God’s judgment was poured out against them (2Kgs. Chapter 9) as above.
cause to cease... Looks forward to the exile of Israel to Assyria in 722 B.C., from which she never returned.
שָׁבַת
šaḇaṯ
A verb meaning to repose, to rest, to rid of, to still, to put away, to leave. Most often, the word expresses the idea of resting (i.e., abstaining from labor), especially on the seventh day (see Exo. 20:8-11). It is from this root that the noun for Sabbath originates, a word designating the time to be set aside for rest. The verb is used of God to describe His resting after the completion of creation (Gen. 2:2). This example of rest by God at creation set the requirement of rest that He desires for His people in order that they may live lives pleasing to Him, full of worship and adoration (Exo. 31:17). In Joshua, the verb expresses a cessation of the provision of manna by God to the Israelites (Jos. 5:12). The land was also depicted as enjoying a rest from the Israelite farmers while they were in exile (Lev. 26:34-35).
Daniel uses this verb to indicate a ceasing of ritual sacrifice and offerings (Dan. 9:27). In that passage, Daniel was speaking of the Messiah's coming and the establishment of the New Covenant, when there would be no more need for ritual sacrifices. In another context, the verb can mean to exterminate or destroy a certain object, such as in Amos 8:4 in which Amos addresses those who trampled the needy and did away with the poor. The verb means to cause, to desist from, as in God's declaration of action against the shepherds (Ezk. 34:10). The word suggests a removing of people or other objects (Exo. 12:15; Ezk. 23:27, 23:48; Isa. 30:11). In still other contexts, the causative stem means to fail or to leave lacking. In Ruth 4:14, God was praised because He did not leave Naomi without a kinsman-redeemer.
House of Israel... Israel means prince with God, or he will rule as God. "Jehu" means Jehovah is He. The blood of Jezreel that was to be avenged probably had to do with Ahab and Jezebel, who were severely punished for their evil deeds. This is saying that God will remove the house of Israel from their kingdom.
the house... see above.
of Israel...
יִשְׂרָאֵל
yiśrā’ēl
A proper noun designating Israel:
A. The name given to Jacob after he successfully wrestled with the messenger of God (Gen. 32:28). The name means "he (who) struggles with God." It was used of the descendants of Jacob who went to Egypt (70 in all) but was applied to the nation that developed from those descendants (Exo. 1:1, 1:7). This name is explained again in Gen. 35:10. The name Jacob had been interpreted in context as well (Gen. 25:26), "he deceives."
B. The persons descended from Jacob who was renamed Israel (Gen. 35:10; see A above). His descendants became known as Israel (Exo. 1:1, 1:7). They were known as the "twelve tribes of Israel [Jacob]" (Gen. 49:7, 49:16, 49:28). The Lord became "the Rock of Israel (Gen. 49:24).
The land of Israel was ideally the territory first described to Abraham. It stretched from the river of Egypt (El-Arish) to the great Euphrates River and encompassed the territory of the Kenites, Kenizzites, Kadmonites, Hittites, Perizzites, Rephaites, Amorites, Canaanites, Girgashites, and Jebusites (Gen. 15:17-21; cf. also Gen. 10:15-18). The full expanse of this territory was occupied during the reign of David and Solomon and approached during the time of Israel-Judah under the respective contemporary reigns of Jeroboam II in Israel and Azariah (Uzziah) in Judah. Most often, however, the land of Israel in the Old Testament is designated as the territory from Dan (north) to Beersheba (south). After Israel divided into two kingdoms in 930 B.C., the name refers still to all of Israel but most often to northern Israel. After the return from exile in 538 B.C., the term is used of the whole restored community again regularly.
In Isaiah, God named Isaiah's children for what was going on in the country at the time. This is true here as well. God named these children to reveal an extra message to the people.
The reason for the Lord’s coming punishment on Jehu’s dynasty (lit., house) was the massacre (lit., “bloodshed”) at Jezreel (ca. 841 b.c.). Jehu’s slaughter of Jezebel and Ahab’s descendants had been prophesied by Elijah (1Kgs. 21:21-24), commanded by Elisha (2Kgs. 9:6-10), and commended by the Lord Himself (2Kgs. 10:30). So many think the attitude expressed by the Lord (Hos. 1:4) contradicted that in the accounts in 1 and 2 Kings. But a closer examination of the historical record suggests a resolution to the problem. Jehu also killed Joram (2Kgs. 9:24), Ahaziah, king of Judah (2Kgs. 9:27-28), 42 of Ahaziah’s relatives (2Kgs. 10:12-14), and several functionaries of the Baal cult (2Kgs. 10:18-28). Though the execution of Baal’s servants was certainly in accord with the Lord’s will (cf. 1Kgs. 18:40), Jehu’s attack on the house of David went too far. Despite the fact that Ahaziah’s assassination could be attributed to God’s providence (2Ch. 22:7), it demonstrated an underlying lack of regard for the Lord’s commands. This disregard subsequently came to the surface in other ways (cf. 2Kgs. 10:29-31). So Hos. 1:4 probably refers to the slaughter of Ahaziah and his relatives. Though their deaths did not actually occur in Jezreel (cf. 2Kgs. 9:27; 10:12-14), they were associated with the wholesale slaughter at that place.
The fulfillment of this prophecy came in 752 b.c. when Shallum assassinated Zechariah, the fourth of Jehu’s descendants to rule the Northern Kingdom (2Kgs. 15:10), thereby cutting off Jehu’s dynasty forever.
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