Book of Jeremiah Chapter 50 Vs. 12

 Judgment on Babylon

Jer 50:12 Your mother shall be sore confounded; she that bare you shall be ashamed: behold, the hindermost of the nations shall be a wilderness, a dry land, and a desert.

Your mother...

אֵם

’ēm: A feminine noun meaning mother, a woman with children (Exo. 20:12; Psm. 35:14). The word may also signify a female ancestor, animals, or humans in general (Gen. 3:20; 1Kgs. 15:13). A nation or city is sometimes viewed as the mother of its people. So in that sense, this word is sometimes used to refer to a nation (Isa. 50:1; Hos. 2:2,4, 2:5,7).

shall be sore...

מְאֹד

m^e’ōḏ: A substantive, adverb, or adjective in function, very, greatly, great, abundance; might, power. It is used as a noun indicating might, power, will (Deu. 6:3; 2Kgs. 23:25). As an adverb, it usually means very, i.e., all that God created was very good (Gen. 1:31). It takes on the sense of exceedingly as an extension of very and may come at the end of a phrase (Gen. 13:13). It can precede the word it is emphasizing as in greatly exalted (Psm. 47:9 [10]). Repeated, it emphasizes something greatly (Gen. 7:19); exceedingly (Gen. 17:2; Exo. 1:7). The phrase ‛aḏ-m^eōḏ adds an exceptional emphasis to a preceding assertion (Gen. 27:33; 1Sam. 11:15; 2Sam. 2:17; Isa. 64:9,8).

confounded;...

בּוֹשׁ

bôš: A verb meaning to be ashamed, to act shamefully, or to put to shame. It is both an external and a subjective experience, ranging from disgrace (Hos. 10:6) to guilt (Ezra 9:6). In Gen. 2:25, shame is related to the sexual nature of humans. Moreover, to act shamefully is equivalent to acting unwisely (Pro. 10:5; 14:35). To be ashamed is to experience distress, as farmers with no harvest (Jer. 14:4; Joel 1:11), but the blessing of God means that one will never be put to shame (Psm. 25:20; Joel 2:26-27).

she that bare...

יָלַד

yālaḏ, לֵדָה

lēḏāh: I. A verb meaning to give birth, to beget, to deliver. It is commonly used of women bearing children (Gen. 3:16) as well as animals who brought forth young (Gen. 30:39). In the case of birds, it may refer to the laying or production of eggs (Jer. 17:11). In a more general sense, it is used of men becoming the father of children (Gen. 4:18). It is used in figurative expressions: evil people bring forth iniquity (Job 15:35); Moses is said to beget, bear, conceive the people of Israel (Num. 11:12); God begets Israel (Deu. 32:18); a day brings forth many things (Pro. 27:1). In a passive use of the verb, it may refer to one's birthday, literally, "the day of her birth" (Hos. 2:5).

In certain forms of the verb, it means to help bring to birth, to serve as midwife (Exo. 1:16). In other forms of the verb, it takes on a causal sense, such as causing someone to give birth, as God causes His people to come to birth (Isa. 66:9). The wicked in Israel are said to conceive, to bring forth iniquity (Isa. 59:4). In Num. 1:18, it takes on the meaning of having one's name put into a genealogical record.

II. A feminine noun referring to childbirth, delivery. It indicates the time of or the process of childbirth (2Kgs. 19:3); it is used of the failure of Israel to be fruitful when her time had come (Isa. 37:3). Hosea stresses Israel's failure to become that nation God was looking for on the day of her birth (Hos. 9:11). The pangs of childbirth are employed in a simile to orchestrate the pain of Israel's being thrust into exile (Jer. 13:21).

you shall be ashamed:...

חָפֵר

ḥāp̱ēr: A stative verb meaning to be ashamed, disgraced. It refers to a state of embarrassment, humiliation. Those who trust the Lord and look to Him will not experience shame (Psm. 34:5,6). It is a state the righteous psalmist often calls down on his enemies (Psm. 35:4, 35:26; 40:14,15; 70:2,3; 71:24; 83:17,18). It often parallels Hebrew bôš, shame; to be ashamed. Those who worship idols or who are diviners will be caught in shame (Isa. 1:29; Mic. 3:7). It is used figuratively of the moon being shamed (Isa. 24:23); or of Lebanon being abashed (Isa. 33:9). It is used of the shame of Israel that the Lord will remove (Isa. 54:4) but also of the shame and humiliation of a wicked Jerusalem (Jer. 15:9). Wicked Babylon will be abashed, shamed (Jer. 50:12). It refers to caravans being put to a shameful disappointment (Job 6:20). It depicts the customary, shameful actions of an evil person (Pro. 13:5).

behold,...

הִנֵּה

hinnēh: A interjection meaning behold, look, now; if. It is used often and expresses strong feelings, surprise, hope, expectation, certainty, thus giving vividness depending on its surrounding context. Its main meanings can only be summarized briefly here: It stresses a following word referring to persons or things (Gen. 12:19; 15:17; 18:9). It is used to answer, with the first person suffix attached, when one is called (Gen. 22:1, 22:7; 27:1; Exo. 3:4; 1Sam. 3:4). It is used of God's response (Isa. 52:6; 58:9; 65:1). It indicates a call to realize something God or others have done (Gen. 1:29; 17:20). It is followed with a particle of entreaty nā’ when a request is involved (Gen. 12:11; 16:2; 1Kgs. 20:31). It can call attention to something about to happen, a future reference (Exo. 32:34; 34:10). It is used to announce the Lord's sending of a child as a sign (Isa. 7:14). The word adds vividness and emotional involvement for the reader: "Behold, it was very good" (NASB) (Gen. 1:31; 6:12; 8:13; 18:2; 37:7; Amos 7:1; 8:1). Finally, it is used to introduce a formula of challenge (Jer. 21:13). In a few passages, it has the sense of if (Lev. 13:5-6, 13:8; Deu. 13:14, 15; 1Sam. 20:12).

the hindermost...

אַחֲרִית

’aḥ^ariyṯ: A feminine noun meaning the end, last time, latter time (Gen. 49:1; Num. 23:10; 24:14, 24:20; Deu. 4:30; 8:16; 11:12; 31:29; 32:20, 32:29; Job 8:7; 42:12; Psm. 37:37-38; 73:17; 109:13; 139:9; Pro. 5:4, 5:11; 14:12-13; 16:25; 19:20; 20:21; 23:18, 23:32; 24:14, 24:20; 25:8; 29:21; Ecc. 7:8; 10:13; Isa. 2:2; 41:22; 46:10; 47:7; Jer. 5:31; 12:4; 17:11; 23:20; 29:11; 30:24; 31:17; 48:47; 49:39; 50:12; Lam. 1:9; Ezk. 23:25; 38:8, 38:16; Dan. 8:19, 8:23; 10:14; 11:4; 12:8; Hos. 3:5; Amos 4:2; 8:10; 9:1; Mic. 4:1).

of the nations...

גּוֹי

gôy, גּוֹיִם

gôyim, הַגּוֹיִם

hāggôyim: A masculine noun meaning nation, people, Gentiles, country. The word is used to indicate a nation or nations in various contexts and settings: it especially indicates the offspring of Abraham that God made into a nation (Gen. 12:2) and thereby set the stage for Israel's appearance in history as a nation (Gen. 18:18; Psm. 106:5). Israel was to be a holy nation (Exo. 19:6). Even the descendants of Abraham that did not come from the seed of Isaac would develop into nations (Gen. 21:13). God can create a nation, even a holy nation like Israel, through the descendants of the person whom He chooses, as He nearly does in the case of Moses when Israel rebels (Exo. 32:10). Edom refers to Israel and Judah as two separate nations (Ezk. 35:10), but God planned for them to be united forever into one nation (Ezk. 37:22). Then they would become the head of the nations (Deu. 28:12). In this overall literary, theological, and historical context, it is clear that Israel would share common ancestors, and would have a sufficient increase in numbers to be considered a nation. It would have a common place of habitation and a common origin, not only in flesh and blood, but in their religious heritage. It would share a common history, culture, society, religious worship, and purposes for the present and the future.

This noun is used to mean nations other than Israel as well; pagan, Gentile, or heathen nations (Exo. 9:24; 34:10; 5:6-8), for all the earth and all the nations belong to God (cf. Exo. 19:5). Israel was to keep herself from the false religions, unclean practices, and views of these nations (Ezra 6:21). In the plural, the noun may indicate the generic humankind (Isa. 42:6). In a few instances, the word refers to a group of people rather than to a nation (2Kgs. 6:18; Psm. 43:1; Isa. 26:2), although the exact translation is difficult in these cases.

The word is used in a figurative sense to refer to animals or insects, such as in Joel 1:6 where it depicts locusts.

shall be a wilderness,...

מִדְבָּר

miḏbār: I. A masculine noun meaning mouth, speech. It refers to the human instrument of talking, the mouth, but in context its beauty and pleasantness are stressed (Song 4:3). It stands in parallel usage to lips which precedes it in the previous line.

II. A masculine noun referring to a desert, a wilderness. It indicates a wilderness area, a desert, or a pasture used for animals in general (Gen. 37:22; Job 38:26; Jer. 23:10; Joel 2:22); in reference to specific areas, especially the great Sinai wilderness (Deu. 2:7). Several other specific wilderness areas are indicated: the wilderness of Shur (Exo. 15:22); of Qedesh (Psm. 29:8); of Beersheba (Gen. 21:14); of En Gedi (1Sam. 24:1,2) and others. It is used figuratively of the Lord making Israel like a wilderness (Hos. 2:3,5); and of the Lord depicted as a possible wilderness to His people (Jer. 2:31). Some wilderness areas featured cities and villages (Jos. 15:61; Isa. 42:11).

a dry land,...

צִיָּה

ṣiyyāh: A feminine noun indicating dryness, parched land, desert. It refers to a time of drought, a lack of rain for supplying water (Job 24:19); or to the infertile, dry ground itself (Job 30:3). The thirsting of the dry ground for water is compared to the longing of the soul for God (Psm. [2]). It refers to the desert and wilderness wanderings of Israel after the Exodus (Psm. 78:17; 105:41). The Lord is able to transform a desert into a place of flowing waters and babbling springs (Psm. 107:35), even the dry land ’ereṣ ṣiyyāh (Isa. 41:18). But He can turn a city of splendor into a desiccated wilderness (Zep. 2:13).

and a desert...

עֲרָבָה

‛^arāḇāh: A feminine noun meaning a desert plain, a steppe, a wilderness. This word designates a prominent geographic feature of the Middle East. It is used to designate the arid plateau in south Judah (Isa. 51:3; see also 1Sam. 23:24); various portions of the Jordan River valley and the adjacent plains (Jos. 12:1; 2Sam. 2:29); the desert area in northern Arabia (Deu. 1:1); and any generic land formation similar to these arid plateaus (Deu. 1:7; Isa. 40:3). There is some uncertainty as to the use of this word in Psm. 68:4,5. Most translations render the word as heavens or clouds, rather than the more literal meaning, desert.

Book of Isaiah Chapter 14 Vs. 14

 Israel's Remnant Taunts Babylon

Isa 14:14 I will ascend above the heights of the clouds; I will be like the most High.

I will ascend...

עָלָה

‛alāh

A verb meaning to go up, to ascend, to take away, to lift, to offer. This Hebrew word carries with it the connotation of an upward motion. It is used generically to denote an ascension to a higher place (Num. 13:17); a departure in a northerly direction (Gen. 45:25); the flight of a bird (Isa. 40:31); the springing up of plants (Isa. 34:13); the preference of one thing above another (Psm. 137:6); and the offering of a sacrifice (Jdg. 6:28; 2Kgs. 3:20). Theologically significant is the fact that this verb is used in relationship to a person's appearance before God. One must go up to stand before the Lord (Exo. 34:24; see also Gen. 35:1).

above the heights... Proving that Lucifer’s kingdom was located on earth under the clouds, under the stars, and under heaven where God lives (Isa. 14:13-14).

above...

עַל

‛al

A preposition meaning upon, over, against, by, to, for. The various nuances of this preposition are wide-ranging, and the context determines its exact meaning and usage. Here are some basics: on, upon (Gen. 1:11, 1:26; Exo. 20:12; 2Sam. 4:7); in front of (Gen. 18:8; Exo. 27:21); to, unto plus mî, "to whom" (Jer. 6:10); with zô’t or ken following, it means because of, therefore with respect to, concerning (Gen. 20:3; Ruth 4:7); as or according to (Psm. 110:4); besides or over against (Exo. 20:3); to come on (one's) heart, means to come to mind, to think of (Jer. 3:16); to add to, in addition to yāsap̱ ‛al(Gen. 28:9; 31:50; Deut. 19:9); it has the sense of with, met with (Exo. 3:18). Other phrases include: k^e‛al-ḵōl, according to all (Isa. 63:7); from upon, upon, e.g., a camel (Gen. 2:5; 19:24; 24:64); ‛al-b^elî, that . . . not (Gen. 31:20); ‛al-’^ašer, because (Exo. 32:35). It is used to indicate God's provincial care, His hand on ‛al someone (Neh. 2:8); and to indicate a burden on someone (Exo. 5:8; 21:22; Job 7:20; Psm. 42:6; Isa. 1:14). It indicates the thing one speaks about or is concerned with when used with verbs of speaking, hearing (Jdg. 9:3; Jer. 16:3). It has the sense of eminence or exaltation, above (Deut. 26:19; Psm. 57:5,6, Psm. 57:11,12). It indicates what one exercises authority over (Isa. 22:15). It is used in the idiom, to fall asleep, sleep falls on someone (Gen. 2:21; 15:12); and of the activity of the mind setting on ‛al something (2Sam. 14:1; Jer. 22:17; Mal. 3:13). It is used of an army attacking against ‛al a foe (Gen. 34:25; Deut. 19:11; Amos 7:9).

the heights...

בָּמָה

bamah

A feminine noun meaning high place. This word may refer to a physical high place, like a mountain (Psm. 18:33,34; Hab. 3:19); or a place of worship. Although Samuel conducted sacrifices in these locations (1Sam. 9:13), they were predominantly places of idol worship, which God hates (Psm. 78:58). These high places became symbolic of the idolatry of the Israelites (2Kgs. 12:3,4; 14:4; 15:4; Jer. 19:5).

of the clouds...

עָב

‛āḇ

I. A common noun indicating thick clouds. It refers to a dense, impenetrable covering or mass of clouds. God came to Israel at Sinai in this setting (Exo. 19:9; 1Kgs. 18:44-45). It is used of a mist formed from dew (Isa. 18:4). It has plurals in both -îm, ôt.

II. A common noun meaning thicket. It indicates a thick growth of underbrush in a forest or a growth of thick shrubs (Jer. 4:29).

III. A common noun meaning clay. It refers to a thick clay suitable for casting metal in it (2Chr. 4:17).

I will be like...

דָּמָה

damah

A verb meaning to be like, to compare, to resemble; to use parables, to plan, to think. It can be used in the sense of to make oneself like someone or something: the king of Babylon aspired to make himself like the Most High God (Isa. 14:14). It is used to compare things or persons: to compare oneself to something (Psm. 102:6,7); to compare God to something (Isa. 40:18, 40:25; 46:5) and therefore indicates the use of parables in teaching, etc. (Hos. 12:10,11), especially in specific similes (Song 1:9; 2:9, 2:17; 7:7,8; 8:14). Its meaning extends to forming an idea or planning something (Num. 33:56; Jdg. 20:5; 2Sam. 21:5; Psm. 48:9,10; 50:21).

the most high...

עֶליוֹן

‛elyôn

A masculine noun meaning Most High, the Highest. The word serves as an epithet for God and is used thirty-one times in the Old Testament. The most celebrated use of this word is in Gen. 14:18-20: Melchizedek was priest of God Most High ’ēl ‛elyôn , so the term in context defines the God whom he served. But in this same passage, Abraham equated the God Most High with the Lord his God, the Creator of heaven and earth (Gen. 14:20). In Num. 24:16, this epithet stands in parallel to the epithet God and Shaddai; it depicts the God who gave Balaam his knowledge and visions. The term also stands in parallel with other names of God, such as the LORD (Deut. 32:8; 2Sam. 22:14; Psm. 18:13,14); and God (Psm. 46:4, 5; 50:14).

By ascending the mountain above… the clouds, he was seeking to make himself like God, the Most High.

Book of Hosea Chapter 6 Vs. 10

Israel and Judah Are Unrepentant 

I have seen an horrible thing in the house of Israel: there is the whoredom of Ephraim, Israel is defiled. Hos. 6:10

I have seen... This phrase means Ephraim and Judah subsequently discriminated.

an horrible thing... The horrible thing refers to polluting idolatry. This peculiar word occurs again in Jeremiah. According to the punctuation of the Hebrew the reciter hesitates before pronouncing the horrible thing which grated through his teeth. Yea, crime have they done. In the house of Israel I have seen horrors: there Ephraim hath played the harlot: Israel is defiled-Judah as well.

there is the... In the house of Israel is the whoredoms of Jeroboam, who was of the tribe of Ephraim, and caused Israel to sin, to go a whoring after idols. Or the whoredoms of the tribe of Ephraim, which belonged to the house of Israel, and even of all the ten tribes. Both corporeal and spiritual whoredoms, or idolatry, are here meant.

רָאָה

rā’āh, רֹאֶה

rō’eh: A verb meaning to see. Its basic denotation is to see with the eyes (Gen. 27:1). It can also have the following derived meanings, all of which require the individual to see physically outside of himself or herself: to see so that one can learn to know, whether it be another person (Deu. 33:9) or God (Deu. 1:31; 11:2); to experience (Jer. 5:12; 14:13; 20:18; 42:14); to perceive (Gen. 1:4, 1:10, 1:12, 1:18, 1:21, 1:25, 1:31; Exo. 3:4); to see by volition (Gen. 9:22-23; 42:9, 42:12); to look after or to visit (Gen. 37:14; 1Sam. 20:29); to watch (1Sam. 6:9); to find (1Sam. 16:17); to select (2Kgs. 10:3); to be concerned with (Gen. 39:23). It is also possible for this verb to require the individual to make a mental observation. As an imperative, it can function as an exclamation similar to hinnēh, which means to behold (Gen. 27:27; 31:50). Further, it can denote to give attention to (Jer. 2:31); to look into or inquire (1Sam. 24:15,16); to take heed (Exo. 10:10); to discern (Ecc. 1:16; 3:13); to distinguish (Mal. 3:18); to consider or reflect on (Ecc. 7:14). It can also connote a spiritual observation and comprehension by means of seeing visions (Gen. 41:22; Isa. 30:10).

an horrible thing...

שַׁעֲרוּר

ša‛^arûr, שַׁעֲרוּרָה

ša‛^arûrāh, שַׁעֲרוּרִי

ša‛^arûriy, שַׁעֲרוּרִיָה

ša‛^arûriyyāh: A feminine noun meaning horror, a horrible thing. It is used to describe how bad the apostasy and apathy of the Israelites was. What they did in worshiping idols and prophesying falsely were truly horrible things in the eyes of God and the prophets who denounced them (Jer. 5:30; 23:14). There are two variant spellings of this word. One, ša‛^arûriyyāh, is found in Hos. 6:10 and another, ša‛^aruriṯ, is found in Jer. 18:13. The uses of these variant spellings are exactly the same as the most common spelling. In every instance of the use of this word, it refers to the horror of the things that Israel was doing and the sins they were committing against the Lord.

The horrible thing they had done was the worship of false gods. The whoredoms they had committed was spiritual adultery. As we will see in the next verse, these are all 12 tribes of Israel, which got caught up in idolatry, not just Ephraim. Ephraim is mentioned separately, because he received the right hand (spiritual), blessing from Jacob.

In 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.

there...

שָׁם

šām: An adverb meaning there, where, in that direction. It indicates a place or the place where: there (Gen. 2:8, 2:12); where (Job 39:30); where, when preceded with the relative ’^ašer (Gen. 2:11; Exo. 20:21); to where, thither after motion verbs (Deu. 1:37; Jdg. 19:15). It often has a he (ה) on the end indicating motion there, to a place (Gen. 19:20; Deu. 1:38). With min on the front, it means from there (miššām) (Gen. 2:10; 11:8-9; 12:8). It can express the source or origin of something, e.g., man from the ground (Gen. 3:23); Philistines from . . . (Gen. 10:14; Jdg. 19:18); a goat from the flock (Gen. 27:9).

is the whoredom...

זְנוּת

z^enûṯ: A feminine noun meaning fornication. In the literal sense, this word refers to sexual sin that violates the marriage covenant (Hos. 4:11). Most often, however, this word is figuratively applied to God's nation Israel for their wickedness (Hos. 6:10). This fornication is usually associated with the worship of other gods (Jer. 3:2, 3:9; 13:27; Ezk. 23:27), but it can describe outright rebellion (Num. 14:33) or general iniquities (Ezk. 43:7, 43:9). This word comes from the common verb zānāh, meaning to commit fornication.

Of Ephraim...

אֶפְרַיִם

’ep̱rayim: A proper noun designating Ephraim:

A. The second son of Joseph. The name is a dual form and indicates fruitfulness (Gen. 41:52). He was born in Egypt as was Manasseh (Gen. 46:20) by Asenath, the daughter of Potiphera, Priest of On (Heliopolis, "city of the sun"). Jacob recognized the two boys as his by adoption (Gen. 48:5). Jacob blessed Ephraim, the younger, ahead of Manasseh, the elder (Gen. 48:20). His descendants were numerous (Num. 26:28; 1Chr. 7:20, 7:22).

B. The name refers to the territory allotted to Ephraim (A above), the tribe formed by his descendants. The tribe became tens of thousands (Deu. 33:17). The location of the tribal land was in central Israel, bordered on the north by Manasseh, the west by Dan, the south by Dan-Benjamin, the east by Manasseh (Josh. 16). The name "Ephraim" became synonymous for Northern Israel. Ephraim and the north broke away from Judah and the line of David after Solomon's death (1Kgs. 12:12-19). The prophets saw a day when Ephraim would be reunited with David and Judah, one nation Israel, again (Ezk. 37:15-17; Zec. 9:10, 9:13; 10:7). The Lord never cast off Ephraim (N. Israel) fully, for he loved them (Hos. 11:8).

Israel is defiled... With whoredoms of both kinds; it had spread itself all over the ten tribes. They were all infected with it, and polluted by it (see Hos. 5:3).

Israel... see above.

Is defiled...

טָמֵא

ṭāmē’, טָמְאָה

ṭām’āh: A verb meaning to be unclean, to desecrate, to defile, to make impure. The main idea of the action was that of contaminating or corrupting, especially in the sight of God. The Levitical Law often spoke in terms of sexual, religious, or ceremonial uncleanness. Any object or individual who was not clean could not be acceptable to the Holy God of Israel. Examples of actions that caused a state of impurity would include eating forbidden food (Hos. 9:4); worshiping idols (Psm. 106:39; Hos. 5:3); committing adultery or engaging in sexual relations outside of marriage (Gen. 34:5; Num. 5:13; Ezk. 18:6); touching unclean objects or individuals (Lev. 5:3; 18:24; 19:31); and any action that violated the sacredness of the Lord (Jer. 32:34). It was the duty of the priesthood to discern matters of impurity (Lev. 13:3; Hag. 2:13) and to see that the strict rituals of purification were followed.

The nation’s sin is described in powerful figurative language. The widespread breach of covenant (Hos. 6:6-7) was a horrible thing. Jeremiah used a related term to describe rotten figs that are inedible (Jer. 29:17). Israel had become defiled by her prostitution, that is, her unfaithfulness to the Lord (cf. Hos. 5:3).

Book of Hosea Chapter 2 Vs. 2

 Israel's Unfaithfulness Punished

Plead with your mother, plead: for she is not my wife, neither am I her husband: let her therefore put away her whoredoms out of her sight, and her adulteries from between her breasts; Hos. 2:2

Plead...

רִיב

riyḇ, רוּב

rûḇ: A verb meaning to strive, to contend, to dispute, and to conduct a lawsuit. The verb means to conduct a lawsuit or legal case and all that it involves. The Lord conducts His case against the leaders of His people (Isa. 3:13). He relents in His case from accusing humankind, knowing how weak they are (Isa. 57:16). David pleaded with the Lord to give him vindication in his case (1Sam. 24:15,16); as did Israel when God contended for them (Mic. 7:9).

The word means to contend or to strive for some reason in a nonlegal setting as well. The servants of Isaac and Abimelech contended over wells they had dug or claimed to own (Gen. 26:21). Two men could quarrel and come to blows (Exo. 21:18; Jdg. 11:25). Jacob and Laban disputed with one another (Gen. 31:36). The people of Israel complained bitterly against the Lord at Meribah (Num. 20:13).

The word means to raise complaints or accusations against others. The tribes of Israel complained because some of their women were taken and given as wives to the Benjamites (Jdg. 21:22). An arrogant Israel would dare to bring charges against the Lord (Isa. 45:9; Jer. 2:29; 12:1). The tribe of Levi contended with the Lord at Meribah as well (Deu. 33:8; cf. Num. 20:13).

with your mother,... Gomer of Hos. 1:3.

she is not... Just as Gomer had left Hosea, so Israel had left God—for whoredoms. In both cases the marriage was dissolved for a time.

Although the language is applicable to Gomer, it depicts a courtroom scene in which the Lord, as the plaintiff, brings charges against the defendant.

אֵם

’ēm: A feminine noun meaning mother, a woman with children (Exo. 20:12; Psm. 35:14). The word may also signify a female ancestor, animals, or humans in general (Gen. 3:20; 1Kgs. 15:13). A nation or city is sometimes viewed as the mother of its people. So in that sense, this word is sometimes used to refer to a nation (Isa. 50:1; Hos. 2:2,4, Hos. 2:5,7).

plead:... see above.

for...

כִּי

kiy: A demonstrative particle meaning because, for, that, when, whenever; indeed, even; if; even when, even though. It is used in various ways and must be translated accordingly. In every case, the context in which the word functions will be the key to translating correctly. Here is a listing of the major ways it is used: as a conjunction meaning because (Gen. 3:14); for (Psm. 6:2, 6:5); that (Gen. 1:10; 1Kgs. 21:15); as a conjunctive time or condition indicator, when or if (Gen. 4:12); in a clause of condition, it means if, in fact, or in case (Job 7:13); as a demonstrative particle translated as yes, indeed, surely (Gen. 18:20; 1Sam. 14:44); truly, especially found in oaths (Gen. 42:16); used with ’im . . . kî . . . , it means if . . . then (Isa. 7:9); in combination with kî ’az, it is best rendered as then; kî ‛attāh usually means for them (Job 3:13). After a negative clause, kî is best rendered as rather (Gen. 3:6; 17:5; 24:4); preceded by the negative lō’, it is "no, but . . ." In clauses that concede something, it has the sense of even though, although, even when (Ecc. 4:14). It is used to show comparison when used in the construction kî . . . kēn, as . . . so (Isa. 55:9).

she...

הִיא

hiy’, הוּא

hû’: A pronoun appearing in masculine and feminine forms, he, she, it. Its major uses are as follows: as the third person independent pronoun meaning he, she, it, they (Gen. 3:15, 3:20; 13:1; 37:2; Jdg. 11:1); as a demonstrative pronoun meaning that is, there is (Gen. 2:11-13; Lev. 10:3; Deu. 30:20); as an emphatic word to emphasize a subject (Gen. 2:14). Placed in front of a noun, it gives precision (Exo. 12:42); used with a pronoun, it indicates identity, ’^anî hû, it is I (Isa. 52:6). Used after a noun in agreement with the noun, it is a demonstrative adjective meaning that, e.g., that man (Job 1:1). It serves to tie two things together as the verb is, are (Lam. 1:18). It is combined with other words to form names, such as ’^elîyhû ’, He is my God.

is not...

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 b^e, 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 l^e, 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).

my wife,...

אִשָּׁה

’iššāh: A feminine noun meaning woman, wife, or female. The origin of this word has been recorded in Gen. 2:23, where Adam said, "She shall be called Woman (’iššāh), because she was taken out of Man (’iyš) (NASB)." While this word predominantly means woman or wife, it is further used in various ways: those able to bear children (Gen. 18:11); a widow (Ruth 4:5; 1Sam. 27:3); an adulteress (Prov. 6:26; 7:5); female children (Num. 31:18); or female animals (Gen. 7:2).

neither... see not above.

am I...

אָנֹכִי

’ānōḵiy: A common independent pronoun meaning I, me. It is used as a formula of introduction when placed before the Lord, I am the Lord (Exo. 20:2). It is used in contrasts with other pronouns, you and I (Hos. 1:9). Placed before a first person verb form, it is emphatic, I myself gave (Hos. 2:8,10). It is used often as a predicate or verb meaning I am (Gen. 24:34; 1Sam. 30:13; 2Sam. 1:8). Sometimes biblical writers preferred to use ’ānōḵı̄y and at other times ’anı̄y, evidently for poetic or rhythmical reasons.

her husband:...

אִישׁ

’iyš: A masculine noun meaning a man or an individual. It is also used to mean male or husband. This word does not indicate humankind but the male gender in particular. Its feminine counterpart is a woman or wife. In Hos. 2:16,18, this word describes God's special relationship to Israel. He will be their protective husband, not their master. Curiously, the word is also used of animals (Gen. 7:2), referring to a male and his mate.

let her therefore... Individual Israelites, depicted as the children, are commanded to bring charges against their mother, Israel as a nation. The physical immorality of Gomer pictures the spiritual idolatry of Israel.

The same message is in this chapter (that was in chapter one). It is just expressed more fully. The "mother" is speaking of the harlot wife, Israel. Christians must remember that Jesus is coming back for a bride that is without spot or wrinkle. He does not want a bride that is committing spiritual adultery either. The worship of false gods is spiritual adultery. We must be faithful to Him, if we are to be His bride.

סוּר

sûr, סָר

sār: A verb meaning to turn away, to go away, to desert, to quit, to keep far away, to stop, to take away, to remove, to be removed, to make depart. The word is used equally in the simple and causative stems. The basic meaning of the root, to turn away, takes on various connotations in the simple stem according to context. In the simple stem, the verb means to turn aside, as Moses turned aside to see why the bush was not being consumed by the fire (Exo. 3:3-4); it is used metaphorically to describe turning away from the Lord because of a rebellious heart (Jer. 5:23); or taking time to turn aside and seek someone's welfare (Jer. 15:5). The word describes leaving or going away literally (Exo. 8:31,27); or figuratively, the scepter would not leave Judah (Gen. 49:10); but Samson's strength left him (Jdg. 16:19). Its meaning extends further to indicate falling away, as when one is enticed to fall away from following the Lord to pursue other gods (Deu. 11:16; 1Sam. 12:20; Psm. 14:3). It means to stop something; for example, the banqueting and carousing of Israel would cease at the time of exile (Hos. 4:18; Amos 6:7). It also indicates the act of keeping away from something, such as evil (Isa. 59:15); or when the Lord kept Himself from His people (Hos. 9:12). Wise teaching helps keep a person far from the dangers of death (Pro. 13:14, 13:19).

her whoredoms...

זְנוּנִים

z^enûniym: A masculine noun meaning fornication, prostitution, adultery, idolatry. Judah's daughter-in-law Tamar was accused of prostitution (Gen. 38:24). This word can also be used to describe cities like Nineveh (Nam. 3:4). Most often, it is used in a religious sense to describe, for instance, the unfaithfulness of Israel. Jezebel practiced idolatry (2Kgs. 9:22); and Jerusalem's idolatry was portrayed in a story where she was the prostitute Oholibah (Ezk. 23:11, 23:29). God commanded Hosea to take an unfaithful wife (Hos. 1:2), who was also a picture of Israel (Hos. 2:2,4, 2:4,6; 4:12; 5:4).

out of...

מִן

min, מִנִּי

minniy, מִנֵּי

minnēy: A preposition used to indicate from, out of, away from; more than: after, since; immediately; because of, since, so that; without; direction as southward, etc.). Its spelling varies according to its location and usage. Its basic meaning is from, away from, out of. Its basic meanings only can be noted here, but its exact meaning is easily discerned from its context: (1) With verbs, it expresses separation spatially or figuratively (Exo. 19:14; Deu. 22:8; Jos. 10:7). It can be used with a verb not indicating separation, e.g., to stay away from strife (Pro. 20:3; Isa. 14:19). (2) With the basic sense of out of, from (Gen. 3:22-24; 4:10; 34:26; Exo. 2:10; 8:9,5; Jdg. 15:7; Psm. 40:2,3), it often indicates what something is made of or formed from (Gen. 2:19; Hos. 13:2). With a pronominal suffix meaning from it, it means of one piece with it (Exo. 25:19, 25:31). It indicates a cause for something, on account of, because (Exo. 2:23; 6:9; 1Kgs. 14:4; Pro. 20:4; Isa. 53:5). (3) It is used to mean something is a part of something else, a part or share of it (Gen. 6:19; 7:8; 39:11; Num. 16:2). It indicates some of in an indefinite sense (Exo. 16:27; Lev. 25:49; Psm. 137:3). When repeated it means some . . . others or its equivalent expression (1Chr. 9:28-29). (4) It is used to mark time: from, since (Deu. 9:24), from a certain day or time (Lev. 22:27; Num. 15:23; 1Sam. 18:9). It is used in phrases to mean from ancient times, antiquity (Hab. 1:12); from of old (Isa. 42:14). It indicates right after a certain time (Gen. 38:24; Jos. 23:1; Ezk. 38:8). (5) Paired with ‛aḏ it usually means from . . . even to, as far as (Gen. 10:19; 15:18; Exo. 11:7; Jer. 51:62). In a figurative sense, this same construction can mean e.g., from young . . . to old, both inclusive (Gen. 19:4; 1Sam. 5:9; Jer. 6:13). (6) It may further indicate than, in comparisons (Lev. 21:10; Jdg. 14:18). (7) Prefixed to an infinitive, it is often translated as from (Gen. 16:2); a few times as on account of or because (Deu. 7:7-8); or temporally as since or after (Num. 24:23; Isa. 44:7). (8) It is often attached to other words in compounds and is sometimes used in front of infinitives of verbs: e.g., with ‛āḇaḏ meaning from serving (Exo. 14:5); with bāla‛ meaning from destroying (Lam. 2:8). (9) It is used in front of a verb form once as a conjunction indicating a negative purpose, "that . . . not" (Deu. 33:11). Other uses almost always fall under one of the above categories.

her sight,...

פָּנֶה

pāneh, פָּנִים

pāniym: A masculine plural noun meaning a face. Although the literal meaning of face is possible (Gen. 43:31; Lev. 13:41; 1Kgs. 19:13), most of the time this word occurs in a figurative, idiomatic phrase. Face can be a substitute for the entire person (Exo. 33:14-15); or it can be a reflection of the person's mood or attitude: defiant (Jer. 5:3); ruthless (Deu. 28:50); joyful (Job 29:24); humiliated (2Sam. 19:5,6); terrified (Isa. 13:8); displeased (Gen. 4:5). It is also used to indicate direction (Gen. 31:21); or purpose (Jer. 42:15, 42:17). This noun also designates the top or surface of something: the ground (Gen. 2:6; 4:14); a field (Isa. 28:25); or water (Gen. 1:2). It also connotes the front of something, like a pot (Jer. 1:13); or an army (Joel 2:20). With various prepositions, pānîm takes on the nature of a particle and expresses such concepts as upon (Exo. 23:17; Lev. 14:53); before a place (Num. 8:22); before a time (Ezk. 42:12; Amos 1:1); in the presence of (Est. 1:10).

and her adulteries...The "adulteries from between her breasts", possibly, speaks of hidden sin. This is just another warning to keep the first commandment.

Mark 12:30 "And thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind, and with all thy strength: this [is] the first commandment."

נַאֲפוּפ

na’^ap̱ûp̱: A masculine noun indicating adultery. It describes the act of adultery, the unfaithfulness of one's spouse (Hos. 2:2,4).

from... see out of above.

between...

בַּיִן

bayin: A noun used as a preposition to mean between, among, in the midst. It means literally between two things (Gen. 15:17). It is repeated later in a sentence with the two words meaning (between . . . and, bayin . . . ûbayin; Gen. 1:4, 1:6; Isa. 59:2). It indicates that something is within a certain area (Pro. 26:13, in the open square, NASB). Preceded by ’el and followed by l^e, it gives location among (Ezk. 10:2), or with min on the front, it indicates from between (Gen. 49:10). In Neh. 5:18, it means interval, marking a period of ten days.

her breasts;...

שַׁד

šaḏ, שֹׁד

šōḏ: I. A masculine noun meaning breast. It is used of the breasts of both women and animals that nurture newborns (Gen. 49:25). Fertile breasts are a blessing from God. The breasts sustain a child at birth (Job 3:12; Psm. 22:9, 10; Song. 8:1; Isa. 28:9). The breasts are used to depict tender loving care in an amorous setting (Song 1:13); and are depictions of beauty (Song 4:5; 7:3, 4; 8:8, 8:10). The beating of one's breasts, male or female, was a sign of despair (Isa. 32:12; Ezk. 23:34). For a mother to withhold her breasts from a baby, even a mother jackal does not do that, is a sign of cruelty (Lam. 4:3). The development of breasts is a sign of maturing (Ezk. 16:7). Female breasts can become a part of immorality, a sign of spiritual unfaithfulness, if their chastity is not protected (Ezk. 23:3, 23:21).

II. A masculine noun meaning breast. It refers to the breasts of a mother feeding her newborn child (Job 24:9). It is used figuratively of the "breasts" of royalty or kings (Isa. 60:16); and of the breasts of Jerusalem satisfying her children (Isa. 66:11).

The causative stem adds the idea of making something move, go away, turn away, or simply to put aside. The priests would set aside burnt offerings to be offered up (2Ch. 35:12); and clothing was put aside as Tamar removed her widow's clothes to deceive Judah (Gen. 38:14; 1Sam. 17:39; 1Kgs. 20:41). God removed Israel from His presence because He was angry with them (2Kgs. 17:18, 17:23; 23:27); Jacob charged his entire clan to get rid of their strange gods (Gen. 35:2; Jos. 24:14, 24:23).

When the verb is passive, it means to be removed, such as when the fat of offerings was removed by the priests (Lev. 4:31, 4:35). In Dan. 12:11, the word expresses the idea that the daily sacrifice was removed.

The causative stem of this verb means to bring a case against (i.e., to oppose). The Lord will judge those who oppose Him (1Sam. 2:10).

To not keep this commandment is spiritual adultery. Sins that are hidden are just as bad as those out in the open.

Restoration through punishment

Hosea’s relationship with Gomer was designed to reflect the Lord’s experience of being rejected by His covenant people Israel (cf. Hos. 1:2). In Hos. 2:2-23 the Lord described this rejection in detail, comparing Israel to an unfaithful wife who chased after lovers. In the process of confirming the nation’s guilt, the Lord announced coming punishment. This judgment, however, would not be final, for God intended to draw Israel back and restore the broken covenantal relationship. Thus this section, like the preceding one (1:2-2:1) progresses from judgment (Hos. 2:2-13) to salvation (Hos. 2:14-23, along with Hos. 3:1-5).

The Lord’s Punishment of Israel

Included in this section are an introductory summons (Hos. 2:2), an appeal for repentance (Hos. 2:2) accompanied by a threat of punishment (Hos. 2:3-4), and two judgmental speeches (Hos. 2:5-7, 2:8-13), each containing an accusation (Hos. 2:5, 2:8) and an announcement of punishment (Hos. 2:6-7, 2:9-13).

Punishment threatened

The section opens with the Lord calling for a formal accusation to be brought against Israel. The covenant relationship is likened to marriage, the Lord being the husband and Israel the wife. The children addressed (cf. your mother) need not represent any specific group within Israel. They are included for rhetorical effect and add to the realism of the figurative portrayal. The word translated rebuke (rı̂b) is used here of a formal legal accusation. A related noun often refers to a lawsuit (cf. Exo. 23:2-3, 23:6). In Hos. 4:1 this same noun is translated “charge.” The reason for the accusation was the disrupted relationship between the covenant partners. The Lord, speaking as the Husband who had been severely wronged, declared, She is not My wife, and I am not her Husband. Some have interpreted this statement as a formal declaration of divorce, which is unlikely in this context. The Lord’s ultimate purpose was to heal the relationship, not terminate it (cf. Hos. 2:2, 2:6-7, 2:14-23). Thus the statement was probably an acknowledgment that “no reality remained in the relationship” (Derek Kidner, Love to the Loveless, p. 27). The Lord’s wife, by her unfaithful behavior, had for all practical purposes severed the relationship with her Husband.

Rather than exercising His legal prerogative by having His wayward wife executed (cf. Lev. 20:10; Deut. 22:22), the Lord issued a call for repentance, urging the nation to abandon its adulterous activity (Hos. 2:2).