Book of Hosea Chapter 2 Vs. 9

Israel's Unfaithfulness Punished

 

Therefore will I return, and take away my corn in the time thereof, and my wine in the season thereof, and will recover my wool and my flax given to cover her nakedness. Hos. 2:9

Therefore...

כֵּן

kēn: A word that is used either as an adverb or adjective, depending on the context of the sentence. The word is derived from the verb meaning to stand upright or to establish. As an adjective, it means correct, according to an established standard (Num. 27:7); upright and honest (Gen. 42:11); it is used as a statement of general agreement (Gen. 44:10; Jos. 2:21). As an adverb, it is usually translated as "thus" or "so" but conveys quality (Est. 4:16; Job 9:35; Nam. 1:12); quantity (Jdg. 21:14); cause and effect (Jdg. 10:13; Isa. 5:24); or time (Neh. 2:16).

will I return,...

שׁוּב

šûḇ: A verb meaning to turn, to return, to go back, to do again, to change, to withdraw, to bring back, to reestablish, to be returned, to bring back, to take, to restore, to recompense, to answer, to hinder. The verb is used over one thousand times and has various shades of meaning in its four stems. In the simple stem, it is used to describe divine and human reactions, attitudes, and feelings. The verb describes the possibility that Israel might change (turn) their minds and return to Egypt (Exo. 13:17). Josiah the king turned back to the Lord with all his heart, soul, and strength (2Kgs. 23:25; Jer. 34:15). Nevertheless, the Lord did not turn from the anger He held toward Judah (2Kgs. 23:26; Jer. 4:28). Job pleaded with his miserable comforters to relent (i.e., turn away) from him (Job 6:29). God's people will return (repent) and seek Him in the last days (Deu. 30:2; Isa. 59:20; Hos. 3:5) instead of turning away from Him as they are now; to return to Egypt (Isa. 6:10; Hos. 11:5). God's call was persistently for His people to return to Him (1Kgs. 8:33; Jer. 4:1). Any nation can repent and turn to God for forgiveness (Jer. 18:8).

The word is used metaphorically to describe things returning: God's Word will not be revoked (returned) once it has been uttered (Isa. 45:23; 55:11); Jacob stayed with Laban until Esau's anger cooled off (turned back) (Gen. 27:44-45); blood guilt could return on one's own head (1Kgs. 2:33; Psm. 7:16,17). This word also describes the sword of Saul that did not return without success from the battlefield (2Sam. 1:22).

The verb also indicates to returning to or to change into. For example, human beings return to the dust of the earth (Gen. 3:19; Ecc. 12:7); but a person cannot naturally return to life (2Sam. 12:23); unless God's Spirit brings it about (1Kgs. 13:6). A land of great natural fertility can be reduced (turned into) to a farmer's cropland (Isa. 29:17).

In its simplest sense, the word means to return, to restore, to go back. Abraham's descendants in their fourth generation would return to Canaan (Gen. 15:16); God returned to visit His people (Gen. 8:9; 18:10). It is also used to describe turning chariots about when needed (1Kgs. 22:33; Mic. 2:8).

This verb is used with other verbs of motion, all in their infinitive or participial forms, to describe a back and forth motion; the ravens Noah sent out went back and forth (Gen. 8:7). Used with another verb in general, šûḇis either not translated or means to do again whatever action is indicated by the other verb, such as when Isaac dug again the wells his father had previously dug (Gen. 26:18). A similar meaning is to take back or recapture when this verb is used with the Hebrew verb lāqaḥ, meaning to take or to receive (2Kgs. 13:25; Mic. 7:19). Finally, if this verb is used with a following infinitive of another verb, it means to do over and over or more and more; Israel angered the Lord more and more than they had already angered Him by performing pagan rituals (Ezk. 8:17).

and take away...

לָקַח

lāqaḥ: A verb meaning to take, to get. Its exact meaning must be discerned from its context. It is used of grasping or seizing a person or an animal (Gen. 12:5; Exo. 17:5; Ezk. 8:3; Hos. 14:2,3). The ark was captured (1Sam. 4:11, 4:17, 4:19). It has the sense of keeping what one has (Gen. 14:21). It may mean in context to receive or acquire, to buy (2Kgs. 5:20; Pro. 31:16). It is used of a bird carrying or loading its young onto its wings (Deu. 32:11). It is used figuratively of obeying, "taking on" commands, instructions (Pro. 10:8). It is used of taking a wife (Gen. 25:1). With nāqām as its object, it means to take vengeance (Isa. 47:3). One's ear can "receive," hearken to God's Word (Jer. 9:20,19). It is used of one's heart sweeping away, carrying away oneself (Job 15:12). In its passive usage, it means to be brought in (Gen. 12:15; Est. 2:8, 2:16). It takes on the nuance of flashing, bolting here and there like fire or lightning (Exo. 9:24; Ezk. 1:4).

my 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.

in the time...

עֵת

‛ēṯ: A masculine or feminine noun meaning time. The word basically means time. But in context, it expresses many aspects of time and kinds of time. It is used most often to express the time of the occurrence of some event. The word means at that time in a general sense, as when Abimelech and Phicol spoke to Abraham during the days when Ishmael was growing up (Gen. 21:22; 38:1). The time described can be more specific, such as when Moses refers to the time of crisis in the wilderness when the people wanted meat to eat (Deu. 1:9). It may refer to a specific date (Exo. 9:18; 1Sam. 9:16); or a part of a day, as when the dove returned to Noah in the evening (Gen. 8:11; 24:11). The word can refer to a duration of time, as for all time (Exo. 18:22; Pro. 8:30); or for any time in general (Lev. 16:2). The time referred to may be past, present, or future (Num. 23:23; Jdg. 13:23; Isa. 9:1; 8:23). The word can describe times of the Lord's anger (Psm. 21:9,10); or times of trouble (Psm. 9:9,10). In fact, this word can be made to refer to about any kind of time or duration of time by its modifying words and context.

It is used to describe the time when certain appropriate things took place in general. For example, kings customarily went forth to war in the spring (2Sam. 11:1; 1Chr. 20:1). It can depict times that are fitting or suitable for certain reasons, such as rain falling on the land in its season (Deu. 11:14; Jer. 5:24); and fruit trees bearing fruit at the proper time (Psm. 1:3). The author of Pro. 15:23 spoke of a proper time for fitting words. Ecclesiastes 3 described all of life as a grand mosaic of times and seasons; there is a time to do everything-to be born, to die, to plant, to uproot, to kill, to heal, to love, to hate (Ecc. 3:1-3, Ecc. 3:8). This word occurs nineteen times in these verses (Ecc. 3:1-8), along with a synonym of this word, z^emān, to make twenty references to time.

The Hebrew word can be used to designate a time even more accurately. When the exiles returned, it was time for the house of the Lord to be rebuilt (Hag. 1:2). The word designated the set time of marriage (1Sam. 18:19). It pinpointed the time of God's judgments (Isa. 13:22; Ezk. 7:7, 7:12); but also the many times in the past when He delivered them (Neh. 9:28). The Lord stands in readiness to judge every nation when its time comes (Jer. 27:7). There will be a time of the end for all the nations as well (Dan. 8:17; 11:35; 12:4, 12:9). In contrast, the word in context can be combined with chance to indicate uncertain time (Ecc. 9:11); and, appropriately, it describes life in general and its content, whether good or bad (Psm. 31:15,16; Isa. 33:6).

thereof, and my 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).

in the season...

מוֹעֵד

mô‛ēḏ: A masculine noun meaning an appointed time or place. It can signify an appointed meeting time in general (Gen. 18:14; Exo. 13:10); a specific appointed time, usually for a sacred feast or festival (Hos. 9:5; 12:9,10); the time of the birds' migration (Jer. 8:7); the time of wine (Hos. 2:9,11); the same time next year (Gen. 17:21). In addition to the concept of time, this word can also signify an appointed meeting place: "The mount of the congregation" identifies the meeting place of God or the gods (Isa. 14:13), and "the house appointed for all living" identifies the meeting place of the dead-that is, the netherworld (Job 30:23). Moreover, the term is used to distinguish those places where God's people were to focus on God and their relationship with Him, which would include: the tent of meeting (Exo. 33:7); the Temple (Lam. 2:6); the synagogue (Psm. 74:8).

thereof, and will recover...

נָצַל

nāṣal: A verb meaning to deliver. Deliverance often indicated the power of one entity overcoming the power of another. It was frequently expressed as deliverance from the hand (i.e., power) of another (Gen. 32:11,12; Hos. 2:10, 12). Thus, idols (1Sam. 12:21) and mere human might (Psm. 33:16) were belittled as unable to deliver. God was frequently honored as delivering His people, whether from earthly enemies (2Sam. 22:1; Jer. 1:8); or from more abstract things like transgressions (Psm. 39:8,9); and death (Psm. 33:19; 56:13,14). The word also refers to the taking of objects from an-other's power and is thus translated to recover (Jdg. 11:26; 1Sam. 30:8); to strip (2Chr. 20:25); or to spoil (Exo. 3:22; 12:36). In a special usage, the word signifies warriors delivering one's eyes, that is, escaping from sight (2Sam. 20:6). In 2Sam. 14:6, a participle referred to one who would separate two men fighting each other. In Psm. 119:43, the psalmist asked God not to take (or deliver) His word out of his mouth.

The raiment (wool and flax), was Jehovah’s gift to cover her nakedness, i.e., to meet the actual necessities of Israel. This He will tear away, and the idol-gods whom she has courted shall see her prostration, and their own helplessness to deliver or relieve.

my wool...

צֶמֶר

ṣemer: A masculine noun meaning wool. It refers to the soft, curly hair of sheep or of other animals with hair of the same or similar texture. It was used in the production of clothing (Lev. 13:47-48, 13:52, 13:59; Deu. 22:11; Pro. 31:13). Its whiteness was used in figures of speech (Psm. 147:16; Isa. 1:18). It constituted a valuable merchandise of trade (Ezk. 27:18). Levites wore wool and linen garments (Ezk. 44:17). It is used in figurative expressions concerning Israel's harlotry (Hos. 2:5,7, Hos. 2:9,11).

and my flax...

פֵּשֶׁת

pēšeṯ: A masculine noun meaning linen, flax. Linen was a highly valued material for certain kinds of clothing. It could be made of yarn, thread, or cloth made from flax, which consisted of threadlike fibers from various plants from the flax family. The flax was harvested (Jos. 2:6); and used in various garments (Lev. 13:47; Pro. 31:13; Jer. 13:1; Ezk. 44:17-18). Wool and linen could not be mixed in a garment (Deu. 22:11).

given to cover...

כָּסָה

kāsāh: A verb meaning to cover, to clothe, to conceal. The active meaning of this verb is to cover, to cover up. It is used in a literal sense to indicate that something is covering something else, as when the waters of the Red Sea covered the Egyptians or the cloud of God's glory covered Mount Sinai or the Tabernacle (Exo. 15:5; 24:15). In a metaphorical sense, the word describes shame covering the guilty (Psm. 69:7,8; Jer. 3:25; Hab. 2:17); the Israelites' covering the altar with tears (Mal. 2:13); and the concealing of Joseph's blood to hide his brothers' guilt and sin (Gen. 37:26). On the other hand, the psalmist found reconciliation with God by not concealing his sin but confessing it (Psm. 32:5; Pro. 10:11). The word sometimes means to cover oneself with clothing or sackcloth, to clothe oneself with something (Ezk. 16:18; Jon. 3:6).

The passive form of the verb means to be covered, such as when the mountains were covered by the waters of the great flood (Gen. 7:19; Psm. 80:10,11). The reflexive form is used to mean to cover oneself; for example, when the people of Nineveh covered themselves in repentance at Jonah's preaching (Jon. 3:8). The word in Ecc. 6:4 describes the name of a stillborn child covering itself in darkness.

אֵת

’ēṯ: This particle points out the definite direct object in a biblical Hebrew sentence. It is usually not translatable. It is normally employed in Hebrew prose but may often be missing in Hebrew poetry. It occurs as ’eṯ, ’eṯ-, or ’ēṯ-. It may take pronominal suffixes, ’ôtı̄y, me; ’ôtkā, you, etc. (1Sam. 8:7). Used before mı̄y, ’eṯ mı̄y, it indicates whom. In fact, it is able to point out any kind of accusative in a sentence (cf. 1Kgs. 15:23). It is used thousands of times in the Old Testament.

her nakedness...

עֶרְוָה

‛erwāh: A feminine noun expressing nakedness. This word can pertain to physical nakedness for either a man or a woman (Gen. 9:22-23; Exo. 20:26); however, it is more often used in a figurative sense. When used with the verbs gālāh, meaning to uncover or remove, and rā’āh, meaning to see, one finds a common euphemism for sexual relations-to uncover one's nakedness (Lev. 18:6; 20:17). On the other hand, when combined with the verb kāsāh, meaning to cover, one finds a common idiom for entering into a marriage contract (Ezk. 16:8). Nakedness is also a symbol of the shame and disgrace of Egypt (Isa. 20:4); Babylonia (Isa. 47:3); and Jerusalem (Ezk. 16:37). Furthermore, when in construct with dāḇār, meaning a word, matter, or thing, this term forms an idiom for indecent or improper behavior (Deu. 23:14,15; Deu. 24:1). When in construct with the word ’ereṣ, it can refer to exposed or undefended areas (Gen. 42:9, 42:12).

Beginning here the judgment of God is applied to Israel (Hos. 2:11-13). The restoration of Israel is predicted in Hos. 2:14-23.

The Hebrew form of saying, “Therefore I will take back.” Jehovah resumes all that had been misappropriated. The king of Assyria (Tiglath-pileser, 734 B.C.), was the agency whereby this was to be accomplished (compare Isaiah 10:5).

Her unfaithfulness to God causes Him to remove all the blessings she had known before. She will be in the same condition she was in, when He saved her out of Egypt.

In response to Israel’s unfaithfulness, the Lord said He would deprive the nation of agricultural produce (grain and new wine), leaving it destitute. The Mosaic Law made agricultural prosperity dependent on loyalty to the Lord. Obedience to the covenant stipulations would result in the Lord’s blessing in the form of plentiful harvests, numerous offspring, and security (cf. Lev. 26:3-13; Deu. 28:1-14). Disobedience would bring drought, pestilence, war, death, and exile (Lev. 26:14-39; Deu. 28:15-68). Thus the announcement in Hos. 2:9 revealed the Lord’s intention to implement the covenant curses against Israel. Drought, blight, insect swarms, and invading armies would destroy the land’s produce (cf. Deu. 28:51; Joel 1:4-12; Amos 4:6-9; 7:1).