Hosea's Wife and Children
And she conceived again, and bare a daughter. And God said unto him, Call her name Loruhamah: for I will no more have mercy upon the house of Israel; but I will utterly take them away. Hos. 1:6
And
she conceived...
The 2nd prophecy in Hosea (Hos. 1:6-7, fulfilled). Next, Hos. 1:9.
Five Predictions—Fulfilled:
1. I will have mercy on the house of Israel no more (Hos. 1:6).
2. I will utterly take them away (Hos. 1:6; 2Ki. 17:1-41).
3. I will have mercy on the house of Judah (Hos. 1:7).
4. I will save the house of Judah.
5. I will not save them by carnal means.
הָרָה
hārāh
A verb indicating to conceive, to become pregnant. Literally, it means for a woman to become pregnant (Gen. 16:4-5; 19:36; 25:21; 38:18). It is often followed by the verb to bear, give birth, wattahar wattēleḏ, she became pregnant and gave birth (Gen. 4:1, 4:17; 21:2; Exo. 2:2). It has several figurative or metaphorical uses: of Moses's conceiving Israel (Num. 11:12); of Israel's failed pregnancy (Isa. 26:18); of Assyria's conception of chaff (Isa. 33:11); of the godless who become pregnant with trouble and evil (Job 15:35; Psm. 7:14,15; Isa. 59:4).
Call her name... Lo-ruhamah, I will have mercy no more, or I will not have compassion (Hos. 1:6; cp. Rom. 9:25; 1Pet. 2:10).
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.
her 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).
Lo-ruhamah... Literally “not pitied,” this daughter is named to symbolize God bringing judgment on Israel, no longer extending His favor towards them.
The "she", in the verse above, is speaking of Hosea's wife. Perhaps the reason this child is a female, is to show that not only the males in Israel are guilty of spiritual adultery and deserve to be punished, but the females as well. The name "Lo-ruhamah" means not pitied. This name tells us that God will not pity these evil people, (Israel). He will let them go into captivity to punish them for their spiritual adultery (worship of false gods).
לֹא רֻחָמָה
lō’ ruḥāmāh
A proper noun designating Lo-Ruhamah (Hos. 1:6, 1:8; 2:23,25).
no more have... This was literally fulfilled. The ten-tribe kingdom was never restored and never will be, as such, again. God did utterly take them away and only those who clung to Judah and all the kingdom of David were restored with them as a nation; the rest were completely destroyed. God did have mercy on the house of Judah and they were restored (Hos. 1:7).
no...
לֹא
lō’, לוֹא
lô’, לֹה
lōh
An adverb meaning no, not. The term is primarily utilized as an ordinary negation, as in Genesis 3:4: "You will not surely die" (NIV cf. Jdg. 14:4; Psm. 16:10). Often it is used to express an unconditional prohibition, thus having the force of an imperative: "You shall not (= do not ever) steal"(Exo. 20:15 NIV; cf. Jdg. 13:5). Frequently, it functions as an absolute in answer to a question (Job 23:6; Zec. 4:5). The word is also employed in questions to denote that an affirmative answer is expected (2Kgs. 5:26; Jon. 4:11). When it is prefixed to a noun or adjective, it negates that word, making it have an opposite or contrary meaning (e.g., god becomes non-god; strong becomes weak; cf. Deu. 32:21; Pro. 30:25). When prefixed by the preposition be, meaning in or by, the combined term carries the temporal meaning of beyond or before (Lev. 15:25); the meaning without is also not uncommon for this combination (Job 8:11). A prefixed preposition le, meaning to or for, gives the term the meaning of without (2Chr. 15:3) or as though not (Job 39:16). Occasionally, the word suggests the meaning not only, on account of the context (Deu. 5:3).
more...
עוֹד
‛ôḏ
An adverb meaning again, still, more, longer, also, yet. It indicates repetition and/or continuance of something. It expresses the fact that something continues to happen (Gen. 18:22; 29:7; 46:29; 1Kgs. 22:43). It can mean not yet used with lô’ (2Chr. 20:33; Jer. 40:5). It is used often in the phrase, still ‛ôḏ speaking (Gen. 29:9; 1Kgs. 1:22, 1:42; 2Kgs. 6:33; Est. 6:14). It indicates repetition or repeated action (Gen. 7:4; 8:10, 8:12; 2Kgs. 6:33). The construction of lô’ . . . ‛ôḏ means no more (Gen. 17:5; Exo. 2:3; Jos. 5:1, 5:12). It indicates doing something once more, again (Gen. 4:25; 9:11; 18:29). It takes on the sense of still or more in some contexts (Gen. 19:12; Jos. 14:11; Psm. 139:18; Amos 6:10). It takes prefixes: be, in the continuance of what is going on (Gen. 25:6; Deu. 31:27). It indicates time within which something will happen (Gen. 40:13, 40:19; Jos. 1:11; Isa. 7:8).
have mercy upon...
רָחַם
rāḥam, רֻחָמָה
ruḥāmāh
A verb meaning to have compassion, to have mercy, to find mercy. The word pictures a deep, kindly sympathy and sorrow felt for another who has been struck with affliction or misfortune, accompanied with a desire to relieve the suffering. The word occurs forty-seven times in the Old Testament, with God being by far the most common subject and His afflicted people the object (Deu. 13:17,18; 2Kgs. 13:23; Isa. 14:1; 30:18; 60:10; Jer. 12:15; 31:20; Lam. 3:32). Though the Lord showed compassion, it was not because of any meritorious work the recipient had done; it was solely due to God's sovereign freedom to bestow it on whom He chose (Exo. 33:19; cf. Rom. 9:14-16). Two types of people God has sovereignly chosen to have mercy on include those who fear Him (Psm. 103:13); and those who confess and forsake their sin (Pro. 28:13).
Lo-Ruhamah: “Not loved”
The second child received the name Lo-Ruhamah, which means “she is not loved.” Her name indicated that the Lord’s love for Israel would be cut off for a time. “Ruhamah,” from the verb rāḥam, describes tender feelings of compassion, such as those expressed by a parent for a child (cf. 1Kgs. 3:26; Psm. 103:13; Isa. 49:15) or by a man for his younger brother (cf. Gen. 43:30). At Sinai the Lord described Himself (Exo. 34:6) as “the compassionate… God” (’ēl raḥûm) who is willing to forgive iniquity (Exo. 34:6). However, despite His gracious character, times come when He will no longer “leave the guilty unpunished” (Exo. 34:7). Such a time had come for the Northern Kingdom.
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 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.
will utterly destroy them...
נָשָׂא
nāśā’
A verb meaning to lift, to carry, to take away. This verb is used almost six hundred times in the Hebrew Bible and covers three distinct semantic ranges. The first range is to lift, which occurs in both literal (Gen. 7:17; 29:1; Ezk. 10:16) and figurative statements: to lift the hand in taking an oath (Deu. 32:40); in combat (2Sam. 18:28); as a sign (Isa. 49:22); in retribution (Psm. 10:12). Other figurative statements include the lifting of: the head (Gen. 40:13); the face (2Sam. 2:22); the eyes (Gen. 13:10); the voice (1Sam. 30:4). It is also important to note that a person can take up or induce iniquity by a number of actions (Exo. 28:43; Lev. 19:17; 22:9; Num. 18:32). The second semantic category is to bear or to carry and is used especially in reference to the bearing of guilt or punishment of sin (Gen. 4:13; Lev. 5:1). This flows easily then into the concept of the representative or substitutionary bearing of one person's guilt by another (Lev. 10:17; 16:22). The final category is to take away. It can be used in the simple sense of taking something (Gen. 27:3); to take a wife or to get married (Ruth 1:4); to take away guilt or to forgive (Gen. 50:17); to take away or to destroy (Job 32:22).
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