Book of Hosea Chapter 2 Vs. 8

 Israel's Unfaithfulness Punished

For she did not know that I gave her corn, and wine, and oil, and multiplied her silver and gold, which they prepared for Baal. Hos. 2:8

For 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.

did not...

לֹא

lō’, לוֹא

lô’, לֹה

lōh: An adverb meaning no, not. The term is primarily utilized as an ordinary negation, as in Gen. 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).

She did not know that her husband had provided her all the things which her lovers had provided, and more. She was to be punished and taught a lesson not to play the harlot again (Hos. 2:9-10).

know...

ָדַע

yāḏa‛: A verb meaning to know, to learn, to perceive, to discern, to experience, to confess, to consider, to know people relation-ally, to know how, to be skillful, to be made known, to make oneself known, to make to know.

The simple meaning, to know, is its most common translation out of the eight hundred or more uses. One of the primary uses means to know relation-ally and experientially: it refers to knowing or not knowing persons (Gen. 29:5; Exo. 1:8) personally or by reputation (Job 19:13). The word also refers to knowing a person sexually (Gen. 4:1; 19:5; 1Kgs. 1:4). It may even describe knowing or not knowing God or foreign gods (Exo. 5:2; Deu. 11:28; Hos. 2:20, 22; Hos. 8:2), but it especially signifies knowing what to do or think in general, especially with respect to God (Isa. 1:3; 56:10). One of its most important uses is depicting God's knowledge of people: The Lord knows their hearts entirely (Exo. 33:12; 2Sam. 7:20; Psm. 139:4; Jer. 17:9; Hos. 5:3); God knows the suffering of His people (Exo. 2:25), and He cares.

The word also describes knowing various other things: when Adam and Eve sinned, knowing good and evil (Gen. 3:22); knowing nothing (1Sam. 20:39); and knowing the way of wisdom (Job 28:23). One could know by observation (1Sam. 23:22-23), as when Israel and Pharaoh came to know God through the plagues He brought on Egypt (Exo. 10:2). People knew by experience (Jos. 23:14) that God kept His promises; this kind of experience could lead to knowing by confession (Jer. 3:13; 14:20). Persons could be charged to know what they were about to do (Jdg. 18:14) or what the situation implied (1Kgs. 20:7) so they would be able to discriminate between right and wrong, good and bad, what was not proper or advantageous (Deu. 1:39; 2Sam. 19:35, 36).

The word describes different aspects of knowing in its other forms. In the passive forms, it describes making something or someone known. The most famous illustration is Exo. 6:3 when God asserted to Moses that He did not make himself known to the fathers as Yahweh.

that...

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).

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.

gave...

נָתַן

nāthan: A verb meaning to give, to place. This verb is used approximately two thousand times in the Old Testament; therefore, it is understandable that it should have a broad semantic range. However, it is possible to identify three general categories of semantic variation: (1) to give, whether it be the exchange of tangible property (Gen. 3:6; Exo. 5:18); the production of fruit (Psm. 1:3); the presentation of an offering to the Lord (Exo. 30:14); the passing on of knowledge and instruction (Pro. 9:9); the granting of permission (Gen. 20:6). Often, God provides either preservation (Lev. 26:4; Deu. 11:14-15; Jer. 45:5); or plague (Exo. 9:23). (2) This Hebrew word also means to put, to place, or something literally placed: the luminaries in the sky (Gen. 1:17); God's bow in the clouds (Gen. 9:13); the ark on a cart (1Sam. 6:8); the abomination in the temple. It could also be something figuratively placed: an obstacle (Ezk. 3:20); God's Spirit (Isa. 42:1); reproach (Jer. 23:40); curses (Deu. 30:7). (3) The word can also mean to make or to constitute, such as the prohibition against making incisions in one's flesh (Lev. 19:28); God making Abraham into a father of many nations (Gen. 17:5); or Solomon making silver as stones (1Kgs. 10:27).

her corn,...

דָּגָן

dāg̱ān: A masculine noun referring to corn, grain. It referred to cereal grains, one of the three blessings of the Lord on His people of wine, oil, and grain (Num. 18:12; Deu. 7:13; 11:14; 12:17; Joel 1:10; Hag. 1:11). It is used alone rarely (Neh. 5:2-3, 5:10; Ezk. 36:29). It is used forty times, and it is clear that the Lord gave this grain as a blessing (Gen. 27:28, 27:37; Psm. 4:7, 8; Isa. 62:8; Hos. 2:9,11). The land of Canaan is termed a land of grain and new wine (Deu. 33:28). The word indicates the first-fruits of grain and corn offered to the priests (Num. 18:12; Deu. 18:4); as a tithe (Deu. 12:17; 14:23); or for both (Neh. 10:39, 40) reasons.

and wine,...

תִּירוֹשׁ

tiyrôš: A masculine noun referring to new wine. It was one of the blessings God promised to His people in Canaan (Gen. 27:28, 27:37). The best of the new wine went to the priests (Num. 18:12). The New International Version translates this word as follows: new wine (34), grapes (1), juice (1), new (1), wine (1). The New American Standard Bible renders it: new wine (33), fresh wine (1), wine (3), grapes (1). It was intended to be a joyous blessing in Israel (Psm. 4:7, 8; Hos. 2:8-9, 10-11]); but abused, it became a curse (Hos. 4:11). God could and would therefore remove it (Hos. 9:2); but He will ultimately restore it in a renewed land (Hos. 2:22, 24).

and oil,...

יִצְהָר

yiṣhār: A masculine noun meaning fresh oil, anointing oil. It most commonly refers to fresh oil produced from the land, most likely from olive trees (2Kgs. 18:32). This oil could be in an unprocessed state (Deu. 7:13). Concerning religious uses, people gave this oil to the Levites and priests as a means of support (2Ch. 31:5). The Hebrew word is also used once for the purpose of anointing (Zec. 4:14).

and multiplied...

רָבָה

rāḇāh, הַרְבֵּה

harbēh: I. A verb meaning to be many or to become many; to be abundant. It means to become numerous or great: it expresses God's original mandate for humans to multiply on earth (Gen. 1:22, 1:28). It depicts the increase of Israelites in Egypt (Exo. 1:10, 1:12); it refers to an increase in volume, extent, power, or influence (Gen. 7:17-18; Psm. 49:16, 17; Dan. 12:4). It is used for both animals and inanimate things (Exo. 11:9; Deu. 7:22; 8:13; Ezk. 31:5). It refers to an increase or multiplication of time: days (Gen. 38:12); years (Pro. 4:10). It indicates in a comprehensive sense God's greatness over humans (Job 33:12). In the intensive or causative stems of the verb, it indicates the increasing or enlarging of someone or something: (Jdg. 9:29; Psm. 44:12,13; Lam. 2:22; Ezk. 19:2). God makes His followers great (2Sam. 22:36; Psm. 18:35, 36); the leaders of His people (1Chr. 4:10). He increases in number persons, things (Deu. 17:16; Hos. 2:8, 10). Adverbially (especially harbēh), it means to do something, to perform greatly (Amos 4:4). The phrase harbāh ’arbeh means I will increase, multiply greatly (Gen. 3:16; 16:10; 22:17).

II. An adjective indicating to be much or many; to be abundant. It refers to a great number of something (2Sam. 1:4; Jon. 4:11). Used with a preposition and m^e’oḏ, it means very much (2Chr. 11:12; 16:8; Neh. 5:18). As an adverb, it intensifies, usually used with m^e’oḏ following, much very, very much . . . (Gen. 41:49; Jos. 13:1; Neh. 2:2), but it is found alone also (2Kgs. 10:18; Ecc. 5:20,19). It may indicate a great amount of something, much brass (2Sam. 8:8).

III. A verb meaning to shoot an arrow, to deliver it toward its target.

her silver...

כֶּסֶף

kesep̱: A masculine noun referring to silver, money. It refers to silver used as a metal (Job 28:1; Pro. 2:4; Zec. 13:9; Mal. 3:3); silver used in making various vessels (Gen. 24:53; Ezk. 27:12); silver as a medium of exchange (Gen. 23:9; 44:1-2, 44:8). It was a sign of wealth (Gen. 13:2). Some silver was more choice, more pure (Pro. 8:19; 10:20). It was used in a system of weights and measures, especially shekels (Exo. 21:32; Lev. 5:15; Num. 18:16); and talents (ca. 75 lbs. in wt.) of silver (Exo. 38:27; 1Kgs. 20:39). It was used as a means of atonement and ransom for the lives of individual Israelites (Exo. 30:16; Num. 3:49). It was used in idioms and figurative senses: a figure of a dove's wings (Psm. 68:13, 14); standing for a slave (Exo. 21:21); the tongue of a righteous person (Pro. 10:20). It is often found with verbs indicating refining and buying silver: to refine (Isa. 48:10; Zec. 13:9); to weigh out silver (Gen. 23:16; Ezra 8:25; Jer. 32:9); to buy something with silver (Jer. 32:25, 32:44; Amos 8:6. In Num. 18:16 only, it is used with the verb to redeem. The phrase miqnaṯ kesep̱ indicates a person purchased for money (Gen. 17:12-13, 17:23, 17:27; Exo. 12:44; or kesep̱ miqnaṯ in Lev. 25:51).

and gold,...

זָהָב

zāhāḇ: A masculine noun denoting gold. The word is used to refer to gold in several ways: in a raw or natural state (Gen. 2:11-12; Jer. 10:9); as wealth in general (Gen. 13:2; 24:35); or as a precious metal (Job 28:17; Psm. 19:10,11; Pro. 22:1). It is referred to in its man-made form as bars (Jos. 7:21). Gold is referred to as booty or spoil from war (Jos. 6:19) and as merchandise (Ezk. 27:22). It was used to create money, shekels of gold (Gen. 24:22). Gold was used in jewelry (Gen. 24:22; Exo. 32:2; Jdg. 8:24), and some offerings of gold were given (Exo. 35:22; Num. 31:52). It was used in weight (Num. 7:14; Jdg. 8:26).

which they prepared...

עָשָׂה

‛āśāh: A verb meaning to do, to make, to accomplish, to complete. This frequently used Hebrew verb conveys the central notion of performing an activity with a distinct purpose, a moral obligation, or a goal in view (cf. Gen. 11:6). Particularly, it was used in conjunction with God's commands (Deu. 16:12). It described the process of construction (Gen. 13:4; Job 9:9; Pro. 8:26); engaging in warfare (Jos. 11:18); the yielding of grain (Hos. 8:7); observing a religious ceremony (Exo. 31:16; Num. 9:4); and the completion of something (Ezra 10:3; Isa. 46:10). Provocatively, the word appears twice in Ezekiel to imply the intimate action of caressing or fondling the female breast (Ezk. 23:3, 23:8).

for Baal...

בַּעַל

ba‛al: A. A masculine proper noun naming the Canaanite god Baal; lord. Used with the definite article, it means the god Baal served by the Canaanites and Philistines, but Israel was caught up in worshiping this pagan god, too (Jdg. 2:11, Jdg. 2:13; 6:25, 6:28, 6:30; 1Kgs. 18:18-19, 18:21; 19:18; 2Kgs. 3:2; 10:18-23; Hos. 2:8,10). The word occurs in the plural, indicating the many manifestations of pagan polytheism (Jdg. 2:11; 1Sam. 7:4; 1Sam. 12:10; 1Kgs. 18:18; Jer. 2:23; Hos. 11:2). It is used without the definite article as a name indicating, e.g., high places of Baal (Num. 22:41; NIV renders as Bamoth Baal). In construct with a following word, ba‛al b^erı̄yṯ, it means lord of the covenant (Jdg. 8:33; 9:4).

B. A proper noun naming a city, Baal. It denoted a border city of the tribe of Simeon (NIV renders as Baalath with a note; 1Chr. 4:33).

C. A masculine proper name, Baal. The name describes the immediate son of Reaiah but a descendant of Reuben, the firstborn of Jacob (1Chr. 5:5).

D. A masculine proper name found as a descendant of Benjamin (1Chr. 8:30) from the line that produced King Saul (1Chr. 9:36).

Baal (the Phoenician sun-god) worship, already present during the time of the judges (Jud. 2:17; 3:3; 8:33), became established in Israel when King Ahab married Jezebel, who attempted to obliterate Israelite worship of the true God (1Kgs. Chapter 19). Offering to Baal actually came from God’s dowry to Israel (Eze. 16:10-14).

It was God that had provided her with all her needs. He had loved Israel so much that He gave her far beyond her need. He had showered her with silver and gold as well. Since we are looking at this spiritually, we must remember that "silver" symbolizes redemption and "gold" symbolizes God.

God had redeemed her, and provided all of her needs. She repaid Him by giving that gold to the false god Baal. She had great wealth, but did not appreciate the fact God had showered the wealth upon her. She took God for granted. The saddest thing was that she used the gold and silver to worship a false god.

Israel deprived of the Lord’s blessings

Israel’s guilt was established as the basis for her punishment. She had failed to acknowledge the Lord as the Source of her produce and wealth. Instead she used silver and gold to manufacture Baal idols (cf. Hos. 8:4; 13:2), for it was this Canaanite deity to whom she attributed her agricultural (grain… new wine and oil) and economic prosperity (Hos. 2:5, 2:12-13).

Baal was the Canaanite god who supposedly controlled storms and was responsible for both agricultural and human fertility. The Canaanite “Legend of Keret” associated Baal’s rain with agricultural blessing in the form of grain, bread, wine, and oil (cf. J.C.L. Gibson, Canaanite Myths and Legends. Edinburgh: T. & T. Clark, 1978, p. 98). By looking to Baal for these things Israel broke the first of the Ten Commandments (cf. Exo. 20:3; Deut. 5:7), rejecting one of the main principles of the Mosaic legislation. Moses taught that the Lord provided grain, wine, and oil (Deut. 7:13; 11:14). Each Israelite, when presenting his first-fruits in the harvest festival, was to recite the following words in the presence of the priest, “I bring the first-fruits of the soil that You, O Lord, have given me” (Deut. 26:10).