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).