Hosea's Wife and Children
The beginning of the word of the LORD by Hosea. And the LORD said to Hosea, Go, take unto thee a wife of whoredoms and children of whoredoms: for the land hath committed great whoredom, departing from the LORD. Hos. 1:2
The beginning...
תְּחִלָּה
teḥillāh
A feminine noun meaning a beginning, a first time. It may refer to the first time, the start, or the first place (Gen. 13:3; 41:21). It indicates the first time or start of a process (2Kgs. 17:25). In battle it can refer to a first launched attack (2Sam. 17:9).
of the word...
דָּבַר
dāḇar
A verb meaning to speak, to say. God told Moses to tell Pharaoh what He said (Exo. 6:29). It can mean to promise (Deu. 1:11). When used with the word song, it can mean to sing or chant (Jdg. 5:12). The word can also mean think, as when Solomon spoke in his heart (Ecc. 2:15). In Jeremiah, it means to pronounce judgment (Jer. 1:16). This verb also refers to speaking about or against someone (Mal. 3:13) or someone speaking to someone else (Mal. 3:16). It is closely related to the Hebrew noun dāḇār.
of the Lord...
יְהוָֹה
yehōwāh
A noun meaning God. The word refers to the proper name of the God of Israel, particularly the name by which He revealed Himself to Moses (Exo. 6:2-3). The divine name has traditionally not been pronounced, primarily out of respect for its sacredness (cf. Exo. 20:7; Deu. 28:58). Until the Renaissance, it was written without vowels in the Hebrew text of the Old Testament, being rendered as YHWH. However, since that time, the vowels of another word, ’aḏōnāy, have been supplied in hopes of reconstructing the pronunciation. Although the exact derivation of the name is uncertain, most scholars agree that its primary meaning should be understood in the context of God's existence, namely, that He is the "I AM THAT I AM" (Exo. 3:14), the One who was, who is, and who always will be (cf. Rev. 11:17). Older translations of the Bible and many newer ones employ the practice of rendering the divine name in capital letters, so as to distinguish it from other Hebrew words. It is most often rendered as LORD (Gen. 4:1; Deu. 6:18; Psm. 18:31,32; Jer. 33:2; Jon. 1:9) but also as GOD (Gen. 6:5; 2Sam. 12:22) or JEHOVAH (Psm. 83:18,19; Isa. 26:4). The frequent appearance of this name in relation to God's redemptive work underscores its tremendous importance (Lev. 26:45; Psm. 19:14,15). Also, it is sometimes compounded with another word to describe the character of the Lord in greater detail (see Gen. 22:14; Exo. 17:15; Jdg. 6:24).
said to Hosea... Hosea claimed that God spoke by him.
by Hosea...
הוֹשֵׁעַ
hôšēa‛
A proper noun designating Hoshea:
A. The name borne by Joshua before it was changed (Num. 13:8; 16). His father was Nun. Hoshea means "deliverance, salvation"; Joshua, "the Lord saves."
B. The last king of Israel. He was considered evil, as were all the kings of northern Israel (2Kgs. 15:30). He assassinated his predecessor Pekah son of Remaliah. He was king when Israel went into exile in 722 B.C. He reigned nine years and was eventually put into prison by Shalmaneser, the Assyrian king (727-722 B.C.).
C. The prophet who prophesied in northern Israel in the central years of the eighth century B.C. He warned Israel of God's coming judgments by the Assyrians. Little is known about him. His name means "salvation, deliverance." He was from northern Israel, the son of a man named Beeri (Hos. 1:1). He prophesied under several kings (Hos. 1:1), but his message was primarily to the northern kingdom. He lived during the troublesome times of the last days of northern Israel, which was destroyed in 722 B.C.
D. The name of a leader in Ephraim. He was the son of Azaziah (1Chr. 27:20).
E. The name of a leader of those who returned from exile (Neh. 10:23,24). He supported Nehemiah's reforms.
Go, take unto... Twenty-six Commands in Hosea
1. Go, take a wife of whoredoms (Hos. 1:2).
2. Call his name Jezreel (Hos. 1:4).
3. Call her name Lo-ruhamah (Hos. 1:6).
4. Call his name Lo-ammi (Hos. 1:9).
5. Say to your brethren, Ammi; and to your sisters, Ru-hamah (Hos. 2:1).
6. Plead with your mother (Hos. 2:2).
7. Let her put away her whoredoms.
8. Go yet, love a woman beloved by her friend, yet an adulteress, according to the love of God for Israel (Hos. 3:1).
9. Hear the word of the Lord (Hos. 4:1).
10. Let not Judah offend (Hos. 4:15).
11. Come not to Gilgal.
12. Do not go up to Beth-aven.
13. Do not swear, the Lord liveth.
14. Let him alone (Hos. 4:17).
15. Hear this, O priests (Hos. 5:1).
16. Hearken, you house of Israel.
17. Give ear, O house of the King.
18. Blow the trumpet in Gibeah (Hos. 5:8).
19. Blow the trumpet in Ramah.
20. Cry aloud at Beth-aven.
21. Let us return to the Lord (Hos. 6:1).
22. Set the trumpet to the mouth (Hos. 8:1).
23. Rejoice not, O Israel (Hos. 9:1).
24. Sow to yourselves in righteousness.
25. Return to the Lord, O Israel (Hos. 14:1).
26. Take with you words and turn to the Lord: say to Him, Take away all iniquity (Hos. 14:2).
and the Lord... see the Lord above.
said...
אָמַר
’āmar
A verb meaning to say. It is translated in various ways depending on the context. It is almost always followed by a quotation. In addition to vocal speech, the word refers to thought as internal speech (2Sam. 13:32; Est. 6:6). Further, it also refers to what is being communicated by a person's actions along with his words (Exo. 2:14; 2Chr. 28:13).
to...
אֵל
’ēl, אֶל
’el
A preposition meaning to, into, concerning. It has the basic meaning of toward. It is used in all kinds of situations indicating direction (Gen. 2:19; 16:11; 18:7; Lev. 1:16). It is used metaphorically to refer to speaking to someone (Gen. 8:15) or sexual intercourse (Gen. 16:2; Num. 25:1). It indicates direction when things face each other (Num. 12:8). Its use in the idiom hinneni ’ēl indicates motion toward (Gen. 4:8). Other meanings according to context are: as far as (Jer. 51:9); into (Jon. 1:5); to sit at (Gen. 24:11; 1Kgs. 13:20). Used figuratively, it can mean with regard to something (2Sam. 1:24). When used with other prepositions, it indicates direction or location according to the preposition it is being combined with (Jos. 15:13; 17:4; 1Kgs. 8:6; 2Kgs. 9:18).
It is used in place of or interchangeably for the preposition ‛al and takes on the meaning of upon, on (Jos. 5:14; Jdg. 6:37).
Hosea,... see Hosea above.
Go,...
הָלַךּ
hālaḵ
A verb meaning to go, to come, to walk. This common word carries with it the basic idea of movement: the flowing of a river (Gen. 2:14); the descending of floods (Gen. 8:3); the crawling of beasts (Lev. 11:27); the slithering of snakes (Lev. 11:42); the blowing of the wind (Ecc. 1:6); the tossing of the sea (Jon. 1:13). Since it is usually a person who is moving, it is frequently translated "walk" (Gen. 48:15; 2Sam. 15:30). Like a similar verb dāraḵ, meaning to tread, this word is also used metaphorically to speak of the pathways (i.e., behavior) of one's life. A son could walk in (i.e., follow after) the ways of his father (2Chr. 17:3) or not (1Sam. 8:3). Israel was commanded to walk in the ways of the Lord (Deu. 28:9), but they often walked after other gods (2Kgs. 13:11).
take...
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).
The prophet’s wife was a woman of the northern kingdom and was therefore regarded as an idolatress, being the child of people in a nation which had gone deep into idolatry. She became unfaithful to her husband, Hosea, as she was unfaithful to Jehovah (Hos. 2:1-13).
unto thee a 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 (Pro. 6:26; 7:5); female children (Num. 31:18); or female animals (Gen. 7:2).
of whoredoms...
זְנוּנִים
zenûniym
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).
children of whoredoms... This point to the future unfaithfulness of their mother. The children were possibly not fathered by Hosea. That Hosea’s marriage to Gomer was to depict God’s marriage to Israel is clearly set forth and becomes the key to the theme of the book.
and children...
יֶלֶד
yeleḏ
A masculine noun referring to a child, a young man. It is commonly used to refer to a male child (Gen. 4:23) or a child (Gen. 30:26). It is used of a miscarried baby (Exo. 21:22). Followed by zeqûnîm, old age, it means a child of one's old age (Gen. 44:20). However, it refers to young men as well (1Kgs. 12:8, 12:10, 12:14). It is also used to refer to the young of animals (Job 38:41; 39:3; Isa. 11:7).
of whoredoms... 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).
This seems like such a ridiculous thing for Hosea to do. We must remember, that the prophet experiences in the flesh, what is going on with the people in their relationship to God in the spirit. Israel was the harlot wife of God in the spirit, so Hosea the prophet must experience this relationship in the natural. God plainly gives the reason for this (for the land hath committed great whoredoms, departing from the LORD).
the land...
אֶרֶץ
’ereṣ
A noun meaning the earth, land. It is used almost 2,500 times in the Old Testament. It refers to the whole earth under God's dominion (Gen. 1:1; 14:19; Exo. 9:29; Psm. 102:25,26; Pro. 8:31; Mic. 4:13). Since the earth was God's possession, He promised to give the land of Canaan to Abraham's descendants (Gen. 12:7; 15:7). The Promised Land was very important to Abraham's descendants and to the nation of Israel that possessed the land (Jos. 1:2, 1:4). Israel's identity was tied to the land because it signified the fulfillment of God's promise to Abraham. If the Israelites were disobedient, however, they would be cursed by losing the land (Lev. 26:32-34, 26:36, 26:38-39; Deu. 28:63-64; Jer. 7:7).
committed great whoredom... Whoredom referred to here not only meant backsliding from Jehovah, but included literal sex orgies and perversions in connection with idols, as we have seen through the historical books of the O.T.
זָנָה
zānāh, זוֹנָה
zônāh, זֹנָה
zōnāh
A verb meaning to fornicate, to prostitute. It is typically used for women and only twice in reference to men (Num. 25:1). This verb occurs in connection with prostitution (Lev. 21:7; Pro. 7:10); figuratively, Israel's improper relationships with other nations (Isa. 23:17; Ezk. 23:30; Nam. 3:4); or other gods (Exo. 34:15-16; Deu. 31:16; Ezk. 6:9; Hos. 9:1). As a metaphor, it describes Israel's breach of the Lord's covenant relationship (Exo. 34:16).
departing from...
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; G7:8; 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.
the Lord... see above.
Hosea’s Experience: A Portrayal of God’s Dealings with Israel
The message of the first three chapters (and of the entire book) oscillates between judgment and salvation. Hosea’s marital experiences, which included the heartbreak caused by his wife’s unfaithfulness and the joy of their renewed relationship, provide the framework for this message.
The symbolism of Hosea’s family
This opening section sets forth the major themes of the entire prophecy: Israel’s unfaithfulness, the certainty of judgment, and the ultimate restoration of the nation. These ideas are introduced within the context of the Lord’s command to Hosea to marry and have children.
Both the language of Hos. 1:2 and the following context support this interpretation. The expression is similar to others in Hebrew that describe a married woman’s character (e.g., “wife of one’s youth,” “a quarrelsome wife” [“a wife of quarreling”], “a wife of noble character”. The Hebrew word zenûnı̂m (trans. here “adulterous”) refers elsewhere in Hosea to the activity of Israel under the figure of a married woman (cf. Hos. 2:2, 2:4; 4:12; 5:4). Also the emphasis in the following context (Hos. 1:2; 2:2-3:5) is on the unfaithfulness that characterized both the Lord’s and Hosea’s marriages, not on the brides’ premarital experiences. Thus the Lord’s command should be understood as follows, “Go, take to yourself a wife who will prove to be unfaithful.”
The Lord also told Hosea to take… children of unfaithfulness. This does not refer to children born from another father before Gomer’s marriage to Hosea. The Hebrew expression is elliptical with the second verb omitted. The command could be paraphrased, “Go, take to yourself an adulterous wife and have (NASB) children of unfaithfulness.”
In Hos. 1:2 the land, which stands for those living in it (cf. Hos. 4:1), is personified as a wife who is guilty of the vilest adultery. This Hebrew verbal expression is emphatic, highlighting the extent to which Israel had departed from the Lord.
