Book of Revelation Chapter 1 Vs. 8

 Greeting to the Seven Churches

Rev. 1:8 I am Alpha and Omega, the beginning and the ending, saith the Lord, which is, and which was, and which is to come, the Almighty.

I...

ἐγώ

egṓ; gen. emoú or mou, 1st person sing. personal pron. I. The monosyllabic forms mou, moi, me, are usually enclitic (receive no accent), but have an independent accent after a prep., except in prós me. Various forms include hēmín, dat. pl. and ēmṓn, gen. pl.

(I) Nom. egṓ, pl. hēmeís (Mat. 8:7; 28:14; Mark 14:58 Acts 17:3). With a certain emphasis (Mat. 3:11, 3:14; 5:22, 5:28, 5:32, 5:34; John 4:26). With a mark of distinction (Mat. 6:12; 17:19; 19:27). Paul uses this pron. in the sing. sometimes to express the totality of the people he has in mind as if he were their representative, thus he used egṓ, I, for hēmeís, nom. pl., we (Rom. 7:9, 7:14, 7:17, 7:20, 7:24-25; 1Cor. 10:30). Sometimes he uses hēmeís, we, for egṓ, I (1Cor. 1:23; 2:12; 4:8, 4:10). In the phrases "Behold, I am here Lord" (idoú, behold; egṓ, I) (Acts 9:10), and "I go sir" (egṓ Kúrie) (Mat. 21:30), the word egṓ is used in lieu of an affirmative adv., it is well, acceptable with me. See also Sept.: Gen. 22:1, 22:11; 27:24; 1Sam. 3:8; 2Sam. 20:17.

(II) The gen. mou (not emoú), mine (Mat. 2:6; Luke 7:46; John 6:54), and hēmṓn, ours (Mat. 6:12; Luke 1:55; Rom. 6:6), are often used instead of the corresponding poss. pron. emós. Also mou as pass. or obj. in John 15:10 "in my love" (en tḗ agápē mou), meaning in the love of mine or towards me.

(III) In the dat. in the phrase tí emoí kaí soí, "What is it to me and thee?" (tí [the neut. of tís], what; emoí [the sing. dat. of egṓ, I]; kaí, and; soí, sing. dat. meaning thou, you), meaning "What is there common between us? What have I to do with thee?" (a.t. [Mat. 8:29; Mark 5:7; Luke 8:28; John 2:4; Sept.: Jdg. 11:12; 2Sam. 16:10; 19:22]).

Revelation contains many special titles and intriguing terms. One of these is Alpha and Omega, the first and the last letters of the Greek alphabet. The Hebrew equivalent would be Aleph and Tav.

am Alpha and... The first and last letters of the Greek alphabet. Used four times in Revelation (Rev. 1:8, 1:11; 21:6; 22:13; cp. Rev. 1:17; 2:8). Used of Christ in all these places except in Rev. 21:6. He is also called the Almighty, which is elsewhere used of the Father (Rev. 4:8; 11:17; 15:3; 16:7, 16:14; 19:15; 21:22). The first words of Jesus to John personally identify Him with the I AM of Scripture, for He calls Himself the Alpha and Omega. The title signifies, in the language of communication, the completeness with which God revealed Himself to mankind through Christ. This is nothing less than an official affirmation by Jesus of His personal deity. No ordinary human would ever say of himself, I am the first and last.

am...

εἰμί

eimí; imperf. ḗn, fut. ésomai, pres. indic. 2d person sing. eí, 3d person. pl. eisí, pres. imper. sing. ísthi, Mat. 2:13, 3d person. éstō Mat. 5:37, pres. opt. eíēn, pres. inf. eínai, pres. indic. 3d person sing. estí, pres. indic. 1st person pl. esmén. Less usual forms are the imperf. 2d person sing. ēs, Mat. 25:21, 25:23) instead of the more usual ḗstha, Mat. 26:69; Mark 14:67), imperf. 1st person sing. ḗmēn, Gal. 1:10,1:22), imper. sing. ḗtō, 1Cor. 16:22; Jas. 5:12), 2d person pl. ḗte for éste, 1Cor. 7:5 [TR], sunérchesthe. Eimí, to be, is the usual verb of existence, and also the usual logical copula or link, connecting subj. and predicate.

Alpha and Omega

Rev., rightly, gives the article, the Alpha, etc. The words are explained by the gloss, properly omitted from the text, the beginning and the ending. The Rabbinical writers used the phrase from Aleph to Tav, to signify completely, from beginning to end. Thus one says, Adam transgressed the whole law from Aleph even to Tav. Compare Isa. 41:4; 43:10; 44:6.

Alpha...

α

a; indeclinable, neut. noun. Alpha, The first letter of the Greek alphabet which corresponds in name, order, and power to the Hebr. aleph.

(I) A is used as a prefix in compound words as a particle to denote:

(A) Negation or privation from áter, apart from, without or áneu, without. In such instances, a is called the alpha privative (e.g., asebḗs, ungodly, from the neg. a and sébomai, to worship; aóratos [from the priv. a and horatós, visible], invisible). When the priv. a is compounded with words which begin with a vowel, it frequently takes a n (nē), after it for the sake of euphony (e.g., anamártētos, sinless).

(B) Intensity increasing the meaning of the simple word. In such a case, it is called an intens. or augmentative a (e.g., atenízō, to look at intensely).

This meaning is probably derived from ágan (n.f.), very much, as in aganaktéō, to be indignant, from ágan, very much, and áchthos (n.f.), grief.

(C) Collectiveness or assembling from háma, same, together, with. The a then is called collative (e.g., hápas, everyone, from the collative a and pás, every; adelphós, brother, from the collative a and delphós, a womb, or one who came from the same womb).

and...

καί

kaí; copulative conj. And, also.

(I) And, used as a copulative.

(A) As simply joining single words and clauses, e.g., nouns (Mat. 2:11; 3:55; 23:6-7; Luke 6:38). When the latter noun is in place of a gen. (Acts 23:6; Rom. 2:20; Sept.: Gen. 1:14; 3:16). When joining pronouns (Mat. 8:29); adj. (Rom. 7:12); verbs (Mark 4:27; Acts 1:21; 7:17; 9:28); where one verb is taken adverbially (Luke 6:48; Rom. 10:20); adv. (Heb. 1:1). When joining clauses (Mat. 1:17; 7:25; John 1:1; Rom. 14:7). Hence kaí is mostly a simple continuative, marking the progress of a continued discourse, e.g., Mat. 1:23; Mark 4:32; Luke 2:34; 11:44; 1Cor. 12:5-6. As connecting neg. clauses, where the neg. particle may be omitted in the latter, which is then rendered neg. by the continuative power of kaí, e.g., Mark 4:12; John 12:40; Acts 28:27; 2Cor. 12:21 (cf. Mat. 13:15; Jas. 3:14). In two examples after oúte, nor, the kaí does not thus carry forward the neg. (John 4:11, 3Jn. 1:10). The use of kaí in this continuative sense takes a strong coloring in the NT. Hence, the simple kaí is used frequently in the NT, particularly in the narrative style where Class. Gr. writers either used nothing or used some other particle as dé , but, and; allá, but; tóte, then, and the like. This is especially true in Matthew, Mark, Luke, and Revelation, e.g.,Mat. 14:9 ff.; 27:28 ff.; Mark 1:31 ff.; 3:13 ff.; Luke 2:25 ff.; 4:14 ff.; Rev. 11:7 ff. (cf. Sept.: 1Sam. 15:3 ff.; Isa. 11:12 ff.; Ezk. 5:1 ff.).

Omega...

Ω

Ōméga; the last letter of the Gr. alphabet. There is evidence that ōméga was composed of two o's -ómikron-o. Ōméga, being the last letter of the Gr. alphabet, is opposite to álpha or a, the first letter, and is applied to Christ, as being the end or last (Rev. 1:8, 1:11; 21:6; 22:13).

Alpha is used with the last letter of the Gr. alphabet (ōméga) in the expression "alpha and omega, the first and the last," which is applied to God the Father or Christ (Rev. 1:8, 1:11; 21:6; 22:13). The Hebrews, the Greeks, and the Romans all used their alphabetical letters as numerals, which accounts for the ease with which alpha and omega also represented first and last.

the beginning...

ἀρχή

archḗ; gen. archḗs. Beginning. Archḗ denotes an act. cause, as in Col. 1:18; Rev. 3:14 (cf. Rev. 1:8; 21:6; 22:13). Christ is called "the beginning" because He is the efficient cause of the creation; "the head" because He is before all things, and all things were created by Him and for Him (John 1:1-3; Col. 1:16-17; Heb. 1:10). Archḗ may also mean the pass. beginning of something, as the beginning of a line, road, and so forth The line or road is conceived in one's mind, but where he touches the paper to draw the line is the pass. beginning of the line (Mat. 19:8; Mark 1:1; 10:6; 13:8). Archḗ also means the extremity or outermost point (Acts 10:11; 11:5); rule, authority, dominion, power (Luke 20:20; 1Cor. 15:24).

and... see above.

the ending,...

τέλος

télos; gen. télous, neut. noun. An end, term, termination, completion. Particularly only in respect to time.

(I) Generally, with the gen. (Luke 1:33; 1Cor. 10:11; 2Cor. 3:13, unto the end of the transient shining of Moses' countenance cf. 2Cor. 3:7; Heb. 7:3; 1Pet. 4:7; Sept.: Dan. 11:13). With the gen. implied (Mat. 10:22; 24:6, the end of all things or this generation [cf. Mat. 24:14]; 24:13; Mark.13:7, 13:13; Luke 21:9, of the completion of the divine plan; John 13:1, of life). To the end of life (1Cor. 1:8; 2Cor. 1:13, héōs télous [héōs, until]; with méchri, as far as, till the end (Heb. 3:6, 3:14); with áchri, as far as, until the end (Heb. 6:11; Rev. 2:26). In 1Cor. 15:24, the end of the work of redemption which is the entrance into heaven, the last or remainder of the dead in Christ. In an absolute sense, with échō, to have, to have an end means to be ended, figuratively to be destroyed (Mark 3:26). Adv. in the acc., tó télos means finally, at last (1Pet. 3:8). With the prep. eis, in, unto the end particularly to the end, continually, perpetually, forever (Luke 18:5; 1Th. 2:16; Sept.: Job 14:20; Psm. 79:5; 103:9).

(II) Figuratively it means end, event, issue, result (Mat. 26:58; Jas. 5:11, the issue or event which the Lord gave). Followed by the gen. of person or thing, meaning final lot, ultimate fate (Rom. 6:21-22; 2Cor. 11:15; Php. 3:19; Heb. 6:8; 1Pet. 1:9; 4:7, 4:17; Sept.: Ecc. 7:2). Of a declaration, prophecy, accomplishment, fulfillment (Luke 22:37, "have an end," are fulfilled). In 1Cor. 15:24; Heb. 7:3, the goal reached, the beginning of a new order of things.

saith...

λέγω

légō; fut. léxō. Originally to lay or let lie down for sleep, to lay together, i.e., to collect. Finally to lay before, i.e., to relate, recount; and hence the prevailing Attic and later meaning of to say, speak, i.e., to utter definite words, connected and significant speech equal to discourse. It thus differs in some instances from laléō, to utter sounds, which may refer only to words spoken and not to their connected sense. In the NT:

(I) To lay before, i.e., to relate such as a parable, to put forth, propound, with the dat. of person (Luke 18:1. See also Luke 13:6). With the prep. prós, to someone (Luke 12:41; 14:7). Of events, to narrate, tell, with the dat. (Luke 9:21). With prós, to, and the acc. (Luke 24:10).

the...

ὁ

ho; fem. hē, neut. tó, def. art. Originally a demonstrative pron. meaning this, that, but in Attic and later usage it became mostly a prepositive art. The.

(I) As a def. art., the, that, this (Mat. 21:7; John 6:10; 7:40; Gal. 5:8; Col. 4:16 [cf. Rom. 16:22; 1Th. 5:27]). Of this or that way (Acts 9:2; 19:9, 19:23; 24:22 [cf. Acts 22:4]).

(II) The neut. art. tó is often applied in a similar sense in Luke 22:2 with pṓs, how, tó pṓs, meaning "how [literally, the how] they might kill Him" (cf. Luke 22:4; 19:48; Acts 4:21). Also similarly with tís in Luke 9:46, meaning a dispute arose among them, namely, who should be the greatest of them (cf. Luke 22:24). Similarly in Mark 9:23, "And Jesus said unto him [this, or thus], If thou canst believe."

(III) Used as an emphatic, hē parthénos, "the virgin" (a.t., italics added [Mat. 1:23]); ho huiós, son, ho hoiṓs mou, my son; ho agapētós, the beloved one, my beloved Son (Mat. 3:17).

(IV) It is prefixed to the noun when used for the voc. case as in Luke 8:54; Rom. 8:15.

(V) Used in an explanatory or exegetical manner as "to wit," "that is to say" (Rom. 8:23).

Lord...

κύριος

kúrios; gen. kuríou, masc. noun from kúros (n.f.), might, power. Lord, master, owner. Also the NT Gr. equivalent for the OT Hebr. Jehovah. See kuróō, to give authority, confirm, which is also from kúros (n.f.).

(I) Generally:

(A) As the possessor, owner, master, e.g., of property. Spoken of a husband (1Pet. 3:6; Sept.: Gen. 18:12). Followed by the gen. of thing and without the art., lord, master of something and having absolute authority over it, e.g., master of the harvest (Mat. 9:38; Luke 10:2); master of the Sabbath (Mat. 12:8; Mark. 2:28).

(B) Of a supreme lord, sovereign, e.g., the Roman emperor (Acts 25:26); the heathen gods (1Cor. 8:5).

(C) As an honorary title of address, especially to superiors, equivalent to mister, sir, as a servant to his master (Mat. 13:27; Luke 13:8); a son to his father (Mat. 21:30); to a teacher, master (Mat. 8:25; Luke 9:54, equal to epistátēs, superintendent, commander. See Mat. 7:21-22; Luke 6:46); to a person of dignity and authority (Mark 7:28; John 4:11, 4:15, 4:19, 4:49); to a Roman procurator (Mat. 27:63). When addressing someone respectfully (John 12:21; 20:15; Acts 16:30; Sept.: Gen. 19:2; 23:6, 23:11, 23:15).

(II) Spoken of God and Christ:

(A) Of God as the supreme Lord and Sovereign of the universe, usually corresponding in the Sept. to the Hebr. Jehovah. With the art. ho Kúrios (Mat. 1:22; 5:33; Mark 5:19; Luke 1:6, 1:28; Acts 7:33; Heb. 8:2; Jas. 4:15). Without the art. Kúrios (Mat. 27:10; Mark 13:20; Luke 1:58; Acts 7:49; Rom. 4:8; Heb. 7:21; 1Pet. 1:25). With adjuncts, without the art., e.g., Kúrios ho Theós, God, the Lord God, followed by the gen. (Mat. 4:7, 4:10; 22:37; Luke 1:16; Sept.: Ezk. 4:14); Kúrios Sabaṓth, Lord Sabaoth, meaning Lord of hosts, armies, a military appellation of God (Rom. 9:29; Jas. 5:4; Sept.: 1Sam. 15:2; Isa. 1:9); Kúrios Pantokrátōr, Lord Almighty or ruler of all (2Cor. 6:18; Sept.: 2Sam. 7:8; Nam. 2:13); Kúrios ho Theós ho Pantokrátōr, Lord, the God, the Almighty (Rev. 4:8; 11:17); Kúrios tṓn kurieuóntōn, Lord of lords referring to those who are ruling (1Tim. 6:15); Lord of heaven and earth (Acts 17:24). In a similar manner applied also to God as the Father of our Lord Jesus Christ (Mat. 11:25, "Father, Lord of heaven and earth"; Luke 10:21 [cf. Sept.: 2Chr. 36:23; Ezra 1:2; Neh. 1:5]).

(B) Of the Lord Jesus Christ: (1) In reference to His abode on earth as a master and teacher, where it is equivalent to rhabbí, rabbi, and epistátēs, master, superintendent (Mat. 17:4 [cf. Mark 9:5; Luke 9:33]. See John 13:13-14). Chiefly in the gospels before the resurrection of Christ and with the art. ho Kúrios, the Lord, used emphatically (Mat. 21:3; 28:6; Luke 7:13; 10:1; John 4:1; 20:2, 20:13; Acts 9:5; 1Cor. 9:5). With adjuncts, e.g., ho Kúrios kaí ho didáskalos, teacher, the Lord and the teacher (John 13:13-14); ho Kúrios Iēsoús, the Lord Jesus (Luke 24:3; Acts 1:21; 4:33; 1Cor. 11:23). (2) As the supreme Lord of the gospel dispensation, "head over all things to the church" (Rom. 10:12; Rev. 17:14); with the art. ho Kúrios (Mark 16:19-20; Acts 8:25; 19:10; 2Cor. 3:17; Eph. 5:10; Col. 3:23; 2Th. 3:1, 3:5; 2Tim. 4:8; Jas. 5:7); with the gen. of person, ho Kúriós mou, my Lord (Mat. 22:44; Heb. 7:14; Rev. 11:8); without the art., Kúrios (Luke 1:76; 2Cor. 3:16-17; Col. 4:1; 2Pet. 3:10). With adjuncts, e.g., with the art., ho Kúrios Iēsoús or Iēsoús ho Kúrios (Rom. 4:24); ho Kúrios hēmṓn Iēsoús, "our Lord Jesus" (1Cor. 5:5; Heb. 13:20); ho Kúrios Iēsoús Christós, the Lord Jesus Christ, or Iēsoús Christós ho Kúrios, Jesus Christ the Lord (Acts 16:31; Rom. 1:4; 13:14; 1Cor. 1:9); ho Kúrios hēmṓn Iēsoús Christós, our Lord Jesus Christ (Rom. 16:18; 1Cor. 1:2, 1:10; Gal. 6:18); Iēsoús Christós ho Kúrios hēmṓn, Jesus Christ our Lord (Eph. 3:11; 1Tim. 1:2). Without the art., Kúrios Iēsoús (Rom. 10:9; 1Cor. 12:3, Php. 2:19); Christós Kúrios, meaning the Messiah (Luke 2:11); Kúrios Iēsoús Christós or Iēsoús Christós Kúrios, Jesus Christ Lord (Rom. 1:7; 2Cor. 1:2; 4:5; Php. 1:2); Kúrios hēmṓn Iēsoús Christós, our Lord Jesus Christ (Gal. 1:3). In the phrase en Kuríō, (en, in) in the Lord, without the art., used only by Paul and once in Rev. 14:13 referring to the fact that believers are represented as one with Christ, as members of His body (Eph. 5:30 [cf. 1Cor. 12:27, one spiritual body of which He is the Head] Eph. 2:20). Hence en Kuríō, means: (a) In the Lord, after verbs of rejoicing, trusting (1Cor. 1:31; Php. 2:19; 3:1). (b) In or by the Lord, meaning by His authority (Eph. 4:17; 1Th. 4:1). (c) In or through the Lord, meaning through His aid and influence, by His help (1Cor. 15:58; 2Cor. 2:12; Gal. 5:10; Eph. 2:21; Col. 4:17). (d) In the work of the Lord, in the gospel work (Rom. 16:8, 16:13; 1Cor. 4:17; 9:2; Eph. 6:21; 1Th. 5:12). (e) As indicating condition meaning one in the Lord, united with Him, His follower, a Christian (Rom. 16:11; Php. 4:1; Phm. 1:16). (f) As denoting manner, meaning in the Lord, as becomes those who are in the Lord, Christians (Rom. 16:2, 16:22; 1Cor. 7:39; Eph. 6:1; Php. 2:29; Col. 3:18).

Deriv.: kuría, lady; kuriakós, the Lord's; kurieúō, to be lord; kuriótēs, lordship, dominion.

Syn.: árchōn, ruler; despótēs, despot; pantokrátōr, almighty; hēgemṓn, governor, ruler; Kaísar, Ceasar; ethnárchēs, leader of a nation; archēgós, leader; kosmokrátōr, world ruler.

Ant.: hupērétēs, lower servant; doúlos, slave; therápōn, attendant; diákonos, minister.

See on Mat. 21:3. The best texts read Κύριος ὁ Θεὸς the Lord the God. Rev., the Lord God.

The point of the verse in Revelation that speaks of Alpha and Omega is clear: God is the beginning and the end, the first and the last.

The Hebrew name of God, YHWH, expresses His eternal existence in past, present, and future. The verse in Revelation seems to allude to this concept.

In many christian interpetations of the passage it has been customary to regard the Alpha and Omega as referring to Jesus. However, if we look at the text itself, the Alpha and Omega appears distinct from the image of the glorified Jesus. That distinction can be seen particularly clearly a few versus earlier: Ref. (Rev. 1:4b - 5a)

which is, and which was, and which is to come,...

ὁ ὤν καὶ ὁ ἦν καὶ ὁ ἐρχόμενος

ho ṓn kaí ho ḗn kaí ho erchómenos. This phrase is made up of the pres. part. of eimí, to be (ho ṓn, the one being), the imperf. of the same verb (ho ḗn), and the pres. part. of érchomai, to come, with the def. art. ho, the, and the connective kaí, and. It means the One being and the One who had been, and the One coming (Rev. 1:4, 1:8; 4:8; 11:17; 16:5). This is used to indicate that God is timeless.

Ho erchómenos is the pres. part. of the mid. deponent érchomai, to come. A literal translation is "the coming One" (a.t.). This does not exclude the fact that He came at different times and in different ways speaking to His creation (Heb. 1:1-2). He came, He is here, and He will yet keep coming in ways peculiar and necessary for the execution of His eternal plan until He creates a qualitatively new (kainós) heaven and new earth (Rev. 21:1). The Bible does not teach Deism. (This is the teaching that there is a God but that He has nothing to do with His creation.) It rather teaches Theism, which is that God who keeps in touch with and sovereignly controls all things (Col. 1:17). God will finally intervene through His Son, the Lord Jesus, to ultimately realize His eternal purposes. At Christ's return all men will stand before God in judgment and receive their due reward (Mat. 16:27; Rom. 2:5-10; 2Tim. 4:1; Rev. 20:11-15). Maybe the reason why this designation of God as "the existing One, the One who was, and the coming One" (a.t.) is given only in the Book of the Revelation is because it is only there that God's plan of sending Jesus Christ for the final bringing out of justice on earth is described more fully. See the word ekdíkēsis, commonly translated "vengeance" or "punishment," but which in reality means "bringing out of justice [ek, out; díkē, justice]."

(IV) This declaration of the timelessness of God must be taken as applying to all three personalities of the Triune God, to God the Father, God the Son, and God the Holy Spirit.

(A) On the surface, in its occurrences in Rev., it would appear as applying only to God the Father. Not so, if the references are carefully studied. It applies to both the Father and the Son. (1) In Rev. 1:4, the TR has "grace unto you and peace from God" (a.t.), and then gives the designation of God's timelessness, "the existing One, the One who was, and the coming One" (a.t.). The UBS leaves out the phrase apó Theoú (apó, from; Theoú, God), which the Majority Text has, and should be translated "from God [without the def. art., which refers to deity]" (a.t.), the Triune God (which includes God the Father but not exclusively). Observe how clearly the other two personalities of the Godhead are mentioned: "and from the seven Spirits which are before his throne; and from Jesus Christ . . ." (Rev. 1:4-5). The seven Spirits here are equivalent to the Holy Spirit. Observe that the same prep. (apó, from) is used for both, for God (who is designated as the existing One, the One who was, and the coming One) and for the seven Spirits, and again (in Rev. 1:5) referring to Jesus Christ. Grace and peace derive from the Triune God. (2) Who is the particular personality of the Trinity described in the Book of the Revelation as "the coming One" (a.t.)? It is Jesus Christ. The Revelation closes like this: "He which testifieth these things saith, Surely I come quickly [tachú, suddenly]." And what is John's reply? "Amen. Even so come, Lord Jesus" (Rev. 22:20). In Rev. 1:7, John says, "Behold he cometh with clouds; and every eye shall see him, and they also which pierced him. . . ." There is no doubt that this refers to the Lord Jesus. In Rev. 1:8 it is the Lord Jesus who asserts His divine titles, "the Alpha and the Omega, the beginning and the ending [TR], saith the Lord [kuriós ho Theós, the Lord God, UBS), which is, and which was, and which is to come, the Almighty." Here Jesus Christ is speaking, assuming all the glory which belongs to God the Father as if confirming what He had stated when on earth: "I and my Father are one [hén, the neut. of heís, one, making it to mean one in substance, power, glory, but not one personality]" (John 10:30). The same Christ speaking as the God-man said, ". . . my Father is greater than I" (John 14:28). In Rev. 1:8, he calls Himself the pantokrátōr, ruler of all, for that is how He is presented throughout Revelation in regard to His Second Advent.

Of these two instances (Rev. 1:4, 1:8), the claim of deity being beyond time must apply both to God the Father and to the eternal Son who has always been in the bosom of the Father. It is in His glory that He will return (Mat. 25:31).

(B) The third occurrence of the phrase (although slightly different) is in Rev. 4:8. The scene of Rev. 4:5, is located in heaven (1Th. 4:15-17). Jesus is surrounded by His saints and the ascription of praise found in Rev. 4:8 is to Him: "Holy, holy, holy, Lord God Almighty." And then follows: ho ḗn kaí ho ṓn kaí ho erchómenos, the One who had been, and the One being, and the coming One. In the previous two occurrences, the phrase started with the pres. part ho ṓn, the One being, while here it starts with the imperf. ho ḗn, the One who had been. Why? Possibly because of the desire of the now heavenly worshipers wanting to identify the One on the throne as the One who had been on earth, the same Lord Jesus whom they believed on while on earth.

(C) The fourth occurrence is in Rev. 11:17 (TR), which presents us with the return of Jesus, the resurrection and worship of the saints in heaven, and their prayer of thanksgiving: ". . . We give thee thanks, O Lord God Almighty, which art, and wast, and art to come; because thou hast taken to thee thy great power, and hast reigned." The same majestic sovereign characteristics are ascribed to the Lord Jesus here too. The phrase in the TR is exactly the same as in Rev. 1:4, 1:8 and so the ascription "Lord God . . . the Almighty" is almost the same as in Rev. 1:8. The UBS omits the expression "[which] art to come" evidently because at this point Christ has already come and such a designation would no longer apply.

(D) In Rev. 16:5, in the execution of the judgment of the third bowl, we have the angel of the waters saying, ". . . Thou art righteous, O Lord, which art, and wast, and shalt be, because thou hast judged thus." Here the phrase in the TR is ho ṓn kaí ho ḗn kaí ho esómenos. The only difference is that it has esómenos (which is the fut. part. of eimí, to be), instead of erchómenos (as in Rev. 1:4, 1:8; 4:8; 11:17). The events described under the figure of bowls in Rev. 16 occur at the end of the Great Tribulation and take a very short time, maybe only a few days. Therefore, the Lord Jesus is no more described as ho erchómenos (the coming One) as before, but as the One about to be here. The UBS and Majority Text have ho hósios (hósios, sacred), the sacred One. If we take this text, it must be remembered that Jesus' body was called hósios, incapable of experiencing corruption at death as ours does (see Acts 2:27, 2:31; 13:35, 13:37 [cf. Psm. 16:8-11]).I) The first expression (ho ṓn) declares that there has never been a time when God was not existent, hence He is self- existent. If we translate ho ṓn "who is," then we acknowledge His present existence only. See how the same pres. part. is used in John. 1:18 to express the eternal and unbroken relationship of the Son to the Father as two coequal and co-eternal personalities of the Triune God. "God [anarthrous meaning divine essence] no one has ever seen, the one and only Son who has always been ho ṓn in the bosom of the Father, He Himself explained Him." (a.t.) The first part. ho ṓn affirmatively answers the question, "Has God always been around?"

(II) The second expression (ho ḗn) answers the question, "since when has God been around?" (a.t.). The imperf expression ho ḗn, the One who had been, takes us back all the way before the beginning of creation, to which He gave existence, He Himself having been self-existent. This is the same verb used three times in John 1:1 and translated "was." "In the beginning was the Word, and the Word was with God, and the Word was God." The imperf. tense of the first declaration takes us back to a time before the passive beginning or the creation. A more adequate translation of ḗn in this context would be "before there was any beginning, the Word [Christ in His eternal spiritual essence] had been" (a.t.). This is a declaration of the co-eternity of the Son with the Father. The Son's relationship with the Father must not be taken as dormant but active as indicated by the prep. prós in the phrase prós tón Theón (prós, toward; tón, acc. art., the; Theón, God). Here the word Theós with the def. art. must be taken as referring to the Father to agree with the declaration of John 1:18, "ho ṓn eis tón kólpon toú Patrós," (eis, in, but indicating individuality and active relationship, in contrast to en, in, which would have indicated passivity and control of the Son by the Father; tón, acc. art., the; kólpon, bosom; toú, gen. art., the; Patrós, the gen. of patḗr, Father), "the One being in the bosom of the Father" (a.t.). In John 1:1, the Father is called "the God" (a.t.) and the prep. prós agrees with the eis of John 1:18.

the... see above.

Almighty...

Used only once outside of Revelation, in 2Cor. 6:18, where it is a quotation. Constantly in the Septuagint.

We see here that God the Father, God the Word, and God the Holy Spirit are all three eternal. They each have no beginning and no end. Their Spirit is one. Their embodiment's are three.

Come, the Almighty... Indicates the power of the Godhead as being unlimited and omnipotent, omnipresent, omniscient. There is no other power. This word indicates power beyond human imagination. Jesus is equal to the Father and the Holy Spirit. All three are the Spirit of God. They have separate personalities. This is Jesus speaking when He says I am Alpha and Omega, the beginning and the ending. It is red in my Bible indicating Jesus' own spoken words. This leaves no doubt who He is.

It will be observed that after the word Lord we have interposed a comma not found in either the Authorized or the Revised Version. On various other occasions we shall have to do the same, and the call to do so arises partly from the connection of the thought, partly from St. John’s love of that tripartite division of an idea which has been already spoken of. The former does not lead us to the Father; it leads us, on the contrary, to the Son. He it is Who has been described immediately before, and with Him the description which follows is to be occupied. No doubt the thought of God, of the Father, lies immediately behind the words. No doubt also the Son can do nothing of Himself, but what He seeth the Father doing; yet what things soever He doeth, these the Son also doeth in like manner. By the Son the Father acts. In the Son the Father speaks. The Son is the manifestation of the Father. The same Divine attributes, therefore, which are to be seen in the Father, are to be seen in the Son. Let us hear Him as He seals His intimations of coming judgment with the assurance that He is God, who has come who is and who is to come, the Almighty.

The salutation closes with a reminder of Christ as the eternal One, the Alpha and the Omega, the first and last letters of the Greek alphabet also used in Rev. 21:6; 22:13). He is further described as the One who is, and who was, and who is to come (cf. Rev. 4:8; 11:17), the Almighty. The Greek word for Almighty is pantokratōr, the all-powerful One. It is used 10 times in the New Testament, 9 of them in Revelation (2Cor. 6:18; Rev. 1:8; 4:8; 11:17; 15:3; 16:7, 16:14; 19:6, 19:15; 21:22). The major revelation of the entire book is referred to in these salutation verses.

Book of Jeremiah Chapter 50 Vs. 19

 Judgment on Babylon

Jer 50:19 And I will bring Israel again to his habitation, and he shall feed on Carmel and Bashan, and his soul shall be satisfied upon mount Ephraim and Gilead.

And I will bring...

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).

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.

again 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 hinn^eni ’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).

his habitation,...

נָוֶה

nāweh, נָוָה

nāwāh: I. A masculine noun depicting a shepherd's abode, a camp; a flock. It refers to any place of habitation, natural or man-made. Its most famous reference is to the land of Canaan, Zion (Exo. 15:13; Psm. 79:7; Jer. 10:25). It refers to the pasturage used for sheep and the work of pasturing itself (2Sam. 7:8). It refers to Jerusalem and the Temple as places of God's habitation (2Sam. 15:25). It refers to any place of abode (Job 5:3, 5:24), figuratively or literally, (Prov. 3:33). It is used even of deserted areas (Isa. 27:10; Ezk. 25:5).

II. A feminine noun indicating a dwelling, a habitation, a pasturage. It has many of the same uses as I. It refers to green pasturage in the beloved psalm (Psm. 23:2) and to other types of pasturage: wilderness pastures (Jer. 9:10,9; Joel 1:19); pasturage used by shepherds (Amos 1:2). In an ironic passage, the seacoast is termed "pastures" after God's judgments (Zep. 2:6). It refers to the land of Jacob, Canaan (Lam. 2:2).

and he shall feed...

רָעָה

rā‛āh: I. A verb meaning to feed, to tend; to be a shepherd. It means in general to care for, to protect, to graze, to feed flocks and herds (Gen. 30:31, 30:36; 37:2; Exo. 3:1; 1Sam. 17:15). In its participial form rō‛eh, it can mean shepherd (Gen. 4:2); sheepherders (Gen. 29:9). Shepherds pasture, lead the sheep, flocks to eat (Job. 24:2). It is used figuratively of God as the Shepherd of Jacob and his people (Gen. 48:15; Isa. 40:11; Hos. 4:16). The king of Israel was to shepherd the people for God (2Sam. 5:2; 7:7; Jer. 3:15). The masculine participle refers to the leaders of God's people (Jer. 2:8; 22:22; Ezk. 34:2-3, 34:8, 34:10). God is pictured as the one who shepherds an individual soul, a person (Psm. 49:14,15). It is used figuratively to describe the lips of the wise as shepherding the people (Pro. 10:21). It is used figuratively of the land of Israel, the pastures of the shepherds mourn or dry up (Amos 1:2). It indicates the grazing, feeding of animals, flocks, herds, cattle (Gen. 41:2). Fools feed on folly, not wisdom (Pro. 15:14).

II. A verb meaning to associate with, to be a companion, to be a friend. It indicates a relationship of friendship between persons (Jdg. 14:20); or to live in an area and develop associations with the people of the land (Psm. 37:3). It indicates a person who regularly associates with a group of persons, a companion, an associate, a friend, sharing common ideas and activities (Pro. 13:20; 22:24; 28:7; 29:3).

on Carmel...

כַּרְמֶל

karmel: A proper noun designating Carmel. The name means "fruitful land."

A. It is a high mountain protruding out from the Mediterranean coastline in northern Israel in Manasseh. By extension it refers to the range of hills in this territory as well. It was the place where Elijah defeated the prophets of Baal and restored Yahweh, the Lord, as God in Israel (1Kgs. 18:19-42). It was known for its beauty (Song 7:5,6) and prominent position in the land. Its "withering" or "blossoming" tended to be used as a sign of blessing or judgment from the Lord (Amos 1:2; 9:3; Mic. 7:14, NIV, "fertile pastureland's"). In some places, it is translated as "fertile land" (esp. NIV, Isa. 16:10) or "fruitful place" (KJV, Jer. 2:7; 4:26).

B. A city near Hebron (Jos. 15:55; 1Sam. 15:12; 25:2, 25:5, 25:7, 25:40).

and Bashan,...

בָּשָׁן

bāšān: A proper noun designating Bashan. The name of a region east of the Jordan River ruled by Og, king of Bashan. It was east and north of the Sea of Galilee. The Lord gave it into the hands of Israel (Num. 21:33). It was given to Manasseh as an allotment (Num. 32:33). The Yarmuk River cut across it. Its fertile lands were legendary (Deu. 32:14; Psm. 22:12,13; Isa. 2:13; Ezk. 39:18). Both David and Solomon were in charge of it (1Kgs. 4:13, 4:19). It was seized by various foreign powers during the vicissitudes of Israel's history (cf. 2Kgs. 10:33; 14:25). It was an object of prophetic judgment by Jeremiah (Jer. 22:20), but its return to Israel is a part of the future hope of the prophets (Jer. 50:19; Mic. 7:14).

and his soul...

נֶפֶשׁ

nep̱eš: A feminine noun meaning breath, the inner being with its thoughts and emotions. It is used 753 times in the Old Testament and has a broad range of meanings. Most of its uses fall into these categories: breath, literally or figuratively (Jer. 15:9); the inner being with its thoughts and emotions (Jdg. 10:16; Pro. 14:10; Ezk. 25:6); and by extension, the whole person (Gen. 12:5; Lev. 4:2; Ezk. 18:4). Moreover, the term can cover the animating force of a person or his or her dead body (Lev. 21:11; Num. 6:6; Jer. 2:34). It is even applied to animals in a number of the above senses: the breath (Job 41:21, 13); the inner being (Jer. 2:24); the whole creature (Gen. 1:20); and the animating force (Lev. 17:11). When this word is applied to a person, it doesn't refer to a specific part of a human being. The Scriptures view a person as a composite whole, fully relating to God and not divided in any way (Deu. 6:5; cf. 1Th. 5:23).

shall be satisfied...

שָׂבַע

śāḇa‛, שָׂבֵעַ

śābēa‛: A verb meaning to be satisfied, to be filled, to be full. It basically means to be satisfied, to have had enough of something or too much: Israel had enough meat (quail) to eat in the desert, even more than enough (Exo. 16:8, 16:12); in Canaan Israel would be satisfied with all kinds of food and drink (Deu. 6:11). One of God's judgments was not to provide sufficient food to a disobedient people (Lev. 26:26; Hos. 4:10; Amos 4:8; Mic. 6:14). It is used figuratively of being filled with, satiated with anxiety, suffering (Job 7:4); weary of life (1Chr. 23:1). It is used figuratively of God's having enough, being sated with burnt offerings (Isa. 1:11). It describes a positive state of being satisfied with children, having ample offspring (Psm. 17:14); but also of, in place of offspring, being satisfied, full, with seeing God, enjoying His presence (Psm. 17:15). A sick person has enough troubles (Psm. 88:3,4); an evil person becomes satiated, sated, with their own evil deeds (Pro. 1:31). It depicts figuratively a sword in battle being satiated (Jer. 46:10). The prophet was filled with bitterness from the hand of the Lord (Lam. 3:15). Wine is depicted as causing an arrogant, proud, haughty person to become insatiable, like Sheol (Hab. 2:5). Persons who seek the Lord will become satisfied, even when they are afflicted (Psm. 22:26,27).

upon mount...

הַר

har: A masculine noun indicating a hill, hill country, mountain, mountain range. With a following modifying word, it may mean a mountain range, such as the mountains or hill country of Gilead (Gen. 31:21; cf. Deu. 1:7; Jos. 17:15; Jdg. 12:15) or denote individual mountains or Mount Ebal (Deu. 11:29). It indicates a particular mountain from the context without naming it (Gen. 22:2). Combined with the word for God, ’^elohı̄ym, preceding, it points out the mountain of God (Exo. 4:27; 18:5; 24:13; Psm. 68:15,16) or mountain of the Lord used with yhwh (Num. 10:33). These mountains and hills were sacred places for the gods of the pagan peoples of Canaan (Deu. 12:2), also called gods of the mountains (1Kgs. 20:23). It refers to the har-mō’ēḏ or the mountain of assembly, a dwelling place of the gods (Isa. 14:13). The word is used in a figurative sense often: the Lord weighs the mountains in His hand (Isa. 40:12) and can lay them waste as a sign of His judgments (Isa. 42:15). God causes His people to thresh the mountains as a sign of their defeating their foes (Isa. 41:15). God calls the mountains as His witnesses (Mic. 6:2) and speaks to them (Ezk. 36:1, 36:4, 36:8). They are expected to praise the Lord (Psm. 148:9), and they leap in praise (Psm. 114:4, 114:6). The mountains symbolize strength (Isa. 2:14); great age, antiquity, and stability (Pro. 8:25), yet the Lord's love is even more enduring (Isa. 54:10).

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 (Jos. 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).

and Gilead...

גִּלְעָד

gil‛āḏ: A proper noun designating Gilead:

A. A term used generally to refer to a mountainous, rugged area east of the Jordan and south of the Yarmuk River. Its name means "heap of a witness." At times it reached as far south as the northern tip of the Dead Sea. In some cases, it is spoken of as if it extended south to the Arnon River. It reached eastward to the eastern desert area. Basham was to the north of it; the Jabbok River is in its central area. The tribe of Gad lived in its central territory; Manasseh (N) and Reuben (S) touched it on the north/south respectfully. The name Gilead could apply to all of the Transjordanian territory (Deu. 2:36; 34:1; Jdg. 10:4-18; 11:5-29; 12:4-7; 20:1; Jer. 50:19). Each reference to Gilead must be studied in context to discern exactly what area is being referred to. It was a place of great abundance and prosperity (Song 4:1; 6:5; Jer. 22:6; Zec. 10:10). The term "balm of Gilead" expressed its healthy and proverbial luxury and wealth (Jer. 8:22; 46:11). It was, at times, a place where rebellions and wars were rampant (1Kgs. 22:1-4; 2Kgs. 8:28). In the narrowest use of the word, it refers to a city (Hos. 6:8).

B. It refers to a mountain west of the Jordan River. Some suggest the reference may be to Mount Gilboa.

C. The name of Manasseh's grandson and son of Machir (Num. 26:29-30). He fathered the Gileadites (Jos. 17:1-6). The heads of this clan demanded a ruling about the inheritance laws for families that had daughters but no sons.

D. The father of one of Israel's infamous judges (Jdg. 11:1-2). His mother was a prostitute.

E. It refers to Gilead, a Gadite chief, who was the son of Michael.

Book of Isaiah Chapter 14 Vs. 21

 Israel's Remnant Taunts Babylon

Isa 14:21 Prepare slaughter for his children for the iniquity of their fathers; that they do not rise, nor possess the land, nor fill the face of the world with cities.

Prepare...

כּוּן

kûn: A verb meaning to set up, to make firm, to establish, to prepare. The primary action of this verb is to cause to stand in an upright position, and thus the word also means fixed or steadfast. It signifies the action of setting in place or erecting an object (Isa. 40:20; Mic. 4:1); establishing a royal dynasty (2Sam. 7:13; 1Chr. 17:12); founding a city (Hab. 2:12); creating the natural order (Deu. 32:6; Psm. 8:3,4; Pro. 8:27); fashioning a people for oneself (2Sam. 7:24); adjusting weapons for targets (Psm. 7:12,13; Psm. 11:2); appointing to an office (Jos. 4:4); confirming a position (1Kgs. 2:12); making ready or preparing for use (2Chr. 31:11; Psm. 103:19; Zep. 1:7); attaining certainty (Deu. 13:14, 15; 1Sam. 23:23).

slaughter...

מַטְבֵּחַ

maṭbēaḥ: A masculine noun referring to a slaughtering place. It defines a place where sacrificial slaughter or slaughtering in general takes place. It is used figuratively of a slaughtering place where God will judge the Babylonians (Isa. 14:21).

for his children...

בֵּן

bēn: A noun meaning son that occurs almost five thousand times in the Old Testament. Although the most basic meaning and general translation is son, the direct male offspring of human parents (Gen. 4:25; 27:32; Isa. 49:15), it is more generally a relational term because of its variety of applications. This word can express an adopted child (Exo. 2:10); children in general, male and female (Gen. 3:16; 21:7; Exo. 21:5); descendants, such as grandsons (Jos. 22:24-25, 22:27; 2Kgs. 10:30); relative age (Gen. 5:32; 17:12; Pro. 7:7; Song 2:3); the male offspring of animals (Lev. 22:28; Deu. 22:6-7; 1Sam. 6:7, 6:10); a member of a guild, order, or class (1Kgs. 20:35; 1Chr. 9:30; Ezra 4:1); a person with a certain quality or characteristic (1Sam. 14:52; 2Sam. 3:34; 2Kgs. 14:14). It may also have a gentilic sense and designate a person from a certain place (Gen. 17:12; Psm. 149:2; Ezk. 23:15, 23:17).

for the iniquity...

עָוֹן

‛āwōn: a masculine noun meaning iniquity, evil, guilt, punishment. This is one of the four main words indicating sin in the Old Testament. This word indicates sin that is particularly evil, since it strongly conveys the idea of twisting or perverting deliberately. The noun carries along with it the idea of guilt from conscious wrongdoing (Gen. 44:16; Jer. 2:22). The punishment that goes with this deliberate act as a consequence is indicated by the word also (Gen. 4:13; Isa. 53:11).

The Hebrew word means sin or transgression in a conscious sense, as when David kept (consciously) from transgression or sin (2Sam. 22:24); Israel by choice returned to the sins their ancestors had committed (Jer. 11:10; 13:22).

This word for sin can also indicate the guilt that results from the act of sin: Moses prayed that the Lord would forgive the guilt and sin of rebellious Israel (Num. 14:19); the guilt of the Amorites was not yet full in the time of Abraham (Gen. 15:16); God would remove the guilt of His people when they returned from exile (Jer. 50:20); the guilt of the fathers was a recurring phrase in the Old Testament (Exo. 20:5; 34:7).

The word also indicates in some contexts the punishment that results from sin and guilt; Cain's punishment was unbearable for him (Gen. 4:13; Jer. 51:6). Edom was condemned for not helping Israel in the time of Israel's punishment (Ezk. 35:5); and the Levites had to bear their punishment because they strayed from following the Lord (Psm. 31:10,11; Ezk. 44:10, 44:12).

of their fathers;...

אָב

’āḇ: A masculine noun meaning father, head of a household, ancestor, patron of a class, benevolence, respect, honor. This word is primarily used to mean either a human or spiritual father. There are numerous references to a father as a begetter or head of a household (Gen. 24:40; Jos. 14:1). When referring to an ancestor, this word can be collective; Naboth would not give up the inheritance of his fathers (1Kgs. 21:3). One of the most important meanings is God as Father (Isa. 63:16). It can also mean originator of a profession or class; Jabal was called the father of nomadic farmers (Gen. 4:20). A father is also one who bestows respect or honor (Jdg. 17:10).

that they do not...

בַּל

bal: A negative particle meaning not, cannot; scarcely, hardly. This negative is used in poetry and is a synonym of Hebrew lô’. It is often found repeated in certain contexts meaning no, not (Isa. 26:10-11, 26:14, 26:18; 33:20-21, 33:23-24; 44:8-9). It is used often to negate the verb môṭ, to move, to choke, to stagger, to reel, e.g., Psm. 16:8, "I will not be shaken" (NASB) (Job 41:23,15; Psm. 10:6; 16:8; 21:7,8; 30:6,7; Pro. 10:30; 12:3). It means scarcely, hardly, no sooner in Isa. 40:24, depicting the ephemeral nature of worldly rulers.

rise,...

קוּם

qûm: A verb meaning to arise, to stand, to stand up. The basic meaning of this word is the physical action of rising up (Gen. 19:33, 19:35; Ruth 3:14); or the resultant end of that action, standing (Jos. 7:12-13). However, a myriad of derived and figurative meanings for this term have developed. It can designate the following attributes: to show honor and respect (Gen. 27:19; Exo. 33:10; Num. 23:18); to move (Exo. 10:23); to recover (Exo. 21:19); to belong (Lev. 25:30); to cost (Lev. 27:14, 27:17); to be valid (Num. 30:5); to appear (Deu. 13:1 [2]); to follow (Deu. 29:22,21); to be hostile (Jdg. 9:18); to endure (1Sam. 13:14); to replace (1Kgs. 8:20). The word can also mean to ratify (Ruth 4:7); to obligate (Est. 9:21, 9:27, 9:31); to establish or strengthen (Psm. 119:28); to fulfill (Ezk. 13:6). In the causative form, it means to provide (Gen. 38:8; 2Sam. 12:11); to rouse (Gen. 49:9); to perform (Deu. 9:5); to revive (Ruth 4:5, 4:10); to keep one's word (1Sam. 3:12); to erect (1Kgs. 7:21); to appoint (1Kgs. 11:14); to be victorious (Psm. 89:43,44); to bring to silence (Psm. 107:29).

nor possess...

יָרַשׁ

yāraš: A verb meaning to take possession, to inherit, to dispossess, to drive out. This term is sometimes used in the generic sense of inheriting possessions (Gen. 15:3-4). But the word is used usually in connection with the idea of conquering a land. This verb is a theme of Deuteronomy in particular where God's promise of covenantal relationship is directly related to Israelite possession (and thereby foreign dispossession) of the land of Israel. This theme continued throughout Israel's history and prophetic message. Possession of the land was directly connected to a person's relationship with the Lord; breaking the covenantal relationship led to dispossession. But even in exile, Israelites awaited the day when they would repossess the land (Jer. 30:3).

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).

nor fill...

מָלֵא

mālē’: A verb meaning to fill, to be full, to be complete, to fulfill, to finish, to satisfy. This word occurs 251 times in the Old Testament and functions both in a spatial and temporal sense. Spatially, the term pictures the act of making that which was empty of a particular content no longer so. It can also express that state of being in which a certain container is holding to capacity a particular object or objects. God commanded the water creatures to fill the seas (Gen. 1:22); and humanity to fill the earth (Gen. 1:28). Elijah directed the people to fill four water jars; the trench was also filled (1Kgs. 18:34-35). The word can also function in an abstract way: Judah filled the land with violence (Ezk. 8:17; cf. Lev. 19:29; Jer. 51:5). Theologically, the glory of the Lord filled the Temple (1Kgs. 8:10-11; cf. Isa. 6:1); and Jeremiah declared that God fills heaven and earth (Jer. 23:24). Temporally, the term refers to the completion of a specified segment of time. According to the Law, a woman who had given birth to a boy could not enter the sanctuary until the thirty-three days of her blood purification were completed (Lev. 12:4). The Lord promised to establish King David's kingdom after his days were fulfilled (i.e., he died: 2Sam. 7:12; cf. Lam. 4:18).

A final important use of the word entails the keeping of a vow or promise. The Lord fulfilled His promise to David that his son would build a house for His name (2Chr. 6:4, 6:15; cf. 2Sam. 7:12; 1Kgs. 2:27; 2Chr. 36:21).

the face...

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).

of the world...

תֵּבֵל

tēḇēl: A feminine noun meaning world, earth. The word is used in a description of the clouds responding to the command of God, i.e., they swirled over the face of the whole earth (Job 37:12). In Proverbs, the created world was a reason for rejoicing (Pro. 8:31). This word is also used to indicate the foundations of the earth, as in 2 Samuel where the foundations of the earth were laid bare at the rebuke of the Lord (2Sam. 22:16). Tēḇēl is also used to denote what was firmly established, i.e., the world (Psm. 93:1; 96:10); something that would be punished for its evil (Isa. 13:11); and what will be filled by Israel upon their blossoming (Isa. 27:6). In Nahum, the world and all who live in it will tremble at the presence of the Lord (Nam. 1:5).

with cities...

עִיר

‛iyr: A feminine noun meaning a city, a town. It is a place where a gathering of persons carry on life (Gen. 4:17). There are various cities: a city militarily protected, fortified (Jos. 19:29); small towns dependent on and closely connected to other cities (Jos. 13:17; Jer. 19:15); royal cities attached to the king (Jos. 10:2); country towns (1Sam. 27:5). The Israelites built cities for storage and defense (Exo. 1:11; 1Kgs. 9:19). The Lord had Israel set aside certain cities for refuge, asylum, and temporary safety (Num. 35:11; Jos. 20:2). The city of Jerusalem is uniquely termed the city of God (Psm. 46:4,5; 87:3). God looked for cities that were known for righteousness (Isa. 1:26); truth (Zec. 8:3); holiness (Neh. 11:1, 11:18; Isa. 48:2; 52:1). Unfortunately, Jerusalem became known as a city of oppression (Zep. 3:1); the city of blood (Ezk. 22:2; 24:6); along with Nineveh (Nam. 3:1). Cities were special to God, for there His people lived.

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).