Book of Hosea Chapter 2 Vs. 3

 Israel's Unfaithfulness Punished

Lest I strip her naked, and set her as in the day that she was born, and make her as a wilderness, and set her like a dry land, and slay her with thirst. Hos. 2:3

Lest...

פֶּן

pen: A conjunction meaning lest, so that, not. It indicates the prevention of a possible event: lest, so that . . . not (Gen. 3:22); or of an event that will occur unless it is stopped (Gen. 11:4; 19:19; 26:7, 26:9; 2Sam. 20:6). It indicates a negative purpose or result (Gen. 3:3). It is found at the beginning of a sentence meaning in order that not, lest (Isa. 36:18). Used with the perfect form of the verb, the condition may have already been fulfilled (2Kgs. 2:16 and above in 2Sam. 20:6).

I strip...

פָּשַׁט

pāšaṭ: A verb meaning to strip off; to raid, to invade. It is used of forcefully removing clothing from a person (Gen. 37:23); and of removing the skin from a sacrificial animal (Lev. 1:6). But it also refers to persons' removal of their inner clothing, as a matter of course (Lev. 6:11,14; 1Sam. 18:4); or under duress (Isa. 32:11). It indicates plundering or stripping a defeated enemy (1Sam. 31:8; 2Sam. 23:10). It means to break forth in a raid, to rush against an enemy (Jdg. 9:33; 20:37). Figuratively, it describes the ruthless way the rulers of Israel treated the people (Mic. 3:3); and of how God would strip His people because of their rebellion (Hos. 2:3,5).

her naked...

עָרוֹם

‛ārôm: An adjective meaning naked. It can allude to physical nakedness (Gen. 2:25; 1Sam. 19:24; Isa. 20:2-4). It can also be used figuratively to relate to one who has no possessions (Job 1:21; Ecc. 5:15,14). Moreover, Sheol is described as being naked before God, a statement of its openness and vulnerability to God and His power (Job 26:6).

set her as... (Eze. 16:4; 23:25-26, 28-29). The day of her political "birth" was when God delivered her from the bondage of Egypt, and set up the theocracy.

and set...

יָצַג

yāṣag̱: A verb meaning to set, to place, to present. It is a synonym of the Hebrew śim, to place, to put. It is used of placing objects or persons in a certain location or a certain way (Gen. 30:38; Jdg. 8:27; 1Sam. 5:2; 2Sam. 6:17). It has the sense of giving persons to someone as helpers (Gen. 33:15) in certain contexts. It means to set forth someone for a purpose or with a certain result (Job 17:6), e.g., Job was set forth, made a byword, a joke of scorn. To set justice in the land means to establish justice, what is right, in the land (Amos 5:15). In Jdg. 7:5, it has the sense of to set out, to separate out.

her as in the day...

יוֹם

yôm: A masculine noun meaning day, time, year. This word stands as the most basic conception of time in the Old Testament. It designates such wide-ranging elements as the daylight hours from sunrise to sunset (Gen. 1:5; 1Kgs. 19:4); a literal twenty-four hour cycle (Deu. 16:8; 2Kgs. 25:30); a generic span of time (Gen. 26:8; Num. 20:15); a given point in time (Gen. 2:17; 47:29; Ezk. 33:12). In the plural, the word may also mean the span of life (Psm. 102:3,4) or a year (Lev. 25:29; 1Sam. 27:7). The prophets often infuse the word with end-times meanings or connotations, using it in connection with a future period of consequential events, such as the "day of the LORD" (Jer. 46:10; Zec. 14:1) or simply, "that day" (Isa. 19:23; Zec. 14:20-21).

that she was born,...

יָלַד

yālaḏ, לֵדָה

lēḏāh: I. A verb meaning to give birth, to beget, to deliver. It is commonly used of women bearing children (Gen. 3:16) as well as animals who brought forth young (Gen. 30:39). In the case of birds, it may refer to the laying or production of eggs (Jer. 17:11). In a more general sense, it is used of men becoming the father of children (Gen. 4:18). It is used in figurative expressions: evil people bring forth iniquity (Job 15:35); Moses is said to beget, bear, conceive the people of Israel (Num. 11:12); God begets Israel (Deu. 32:18); a day brings forth many things (Pro. 27:1). In a passive use of the verb, it may refer to one's birthday, literally, "the day of her birth" (Hos. 2:5).

In certain forms of the verb, it means to help bring to birth, to serve as midwife (Exo. 1:16). In other forms of the verb, it takes on a causal sense, such as causing someone to give birth, as God causes His people to come to birth (Isa. 66:9). The wicked in Israel are said to conceive, to bring forth iniquity (Isa. 59:4). In Num. 1:18, it takes on the meaning of having one's name put into a genealogical record.

II. A feminine noun referring to childbirth, delivery. It indicates the time of or the process of childbirth (2Kgs. 19:3); it is used of the failure of Israel to be fruitful when her time had come (Isa. 37:3). Hosea stresses Israel's failure to become that nation God was looking for on the day of her birth (Hos. 9:11). The pangs of childbirth are employed in a simile to orchestrate the pain of Israel's being thrust into exile (Jer. 13:21).

and make...

שׂוּם

śûm, שִׂים

śiym: A verb meaning to appoint, to bring, to call, to put, to change, to charge, to commit, to consider, to convey, to determine. The primary meaning of the verb is to put, to set, or to place. The verb indicates that which God put on the earth, as noted in Genesis where God put the man and woman that He formed in the Garden of Eden (Gen. 2:8). The usage of the verb in this sense indicates God's sovereignty over all creation, especially that of humankind. The verb is also used to describe Samuel's action concerning the stone he named Ebenezer (1Sam. 7:12). This stone was set up between Mizpah and Shen to remember God's deliverance of the Israelites from the Philistines. The verb is used to describe a committing of one's cause before God (Job 5:8). The word is used in Exodus in response to an interaction between Moses and God, in which God gave a new decree and law to the Israelites (Exo. 15:25). In this setting, the verb again emphasizes God's sovereignty, His ability to establish the order of things, and His ability to control the elements of nature and disease. In Deuteronomy, śûm is used to describe God's appointing of leaders over the different tribes of Israel, for their numbers were too great for Moses alone (Deu. 1:13). The word is also used to indicate a charging of someone, as where a man charged his wife with premarital sex (Deu. 22:14).

her as a... (Jer. 6:8; Zep. 2:13). Translate, "make her as the wilderness," namely, that in which she passed forty years on her way to her goodly possession of Canaan. With this agrees the mention of "thirst" (compare Jer. 2:6).

her as a wilderness,...

מִדְבָּר

miḏbār: I. A masculine noun meaning mouth, speech. It refers to the human instrument of talking, the mouth, but in context its beauty and pleasantness are stressed (Song 4:3). It stands in parallel usage to lips which precedes it in the previous line.

II. A masculine noun referring to a desert, a wilderness. It indicates a wilderness area, a desert, or a pasture used for animals in general (Gen. 37:22; Job 38:26; Jer. 23:10; Joel 2:22); in reference to specific areas, especially the great Sinai wilderness (Deu. 2:7). Several other specific wilderness areas are indicated: the wilderness of Shur (Exo. 15:22); of Qedesh (Psm. 29:8); of Beersheba (Gen. 21:14); of En Gedi (1Sam. 24:1,2) and others. It is used figuratively of the Lord making Israel like a wilderness (Hos. 2:3,5); and of the Lord depicted as a possible wilderness to His people (Jer. 2:31). Some wilderness areas featured cities and villages (Jos. 15:61; Isa. 42:11).

and set...

שִׁית

šiyṯ: A verb meaning to set, to put, to lay. It basically means to place or put something somewhere: hostility between the serpent and the seed of the woman (Gen. 3:15); to appoint or replace something (Gen. 4:25); to place or put sheep in a separate area (Gen. 30:40); to appoint or establish a person in an official position (Gen. 41:33; Psm. 21:6,7; 132:11; Isa. 5:6; 26:1; Jer. 22:6). It is used of God's setting or establishing the earth on its foundations (1Sam. 2:8). To set one's hand on a person's eyes at death means to close them (Gen. 46:4). It indicates merely placing one's hand on a person (Gen. 48:14, 48:17). To set one's heart on something means to pay attention to it (Exo. 7:23; 2Sam. 13:20; Jer. 31:21). The phrase šîṯ l^eḇaddô means to set apart (Gen. 30:40). The phrases to set one's hand to means to help or to have a common goal (Exo. 23:1); to blame someone means to set sin upon them (Num. 12:11). It takes on the sense of to make, to constitute something as: to make someone turn the shoulder (Psm. 21:12,13); to make something like something else, e.g., Israel like a land of hunting, a wilderness (Jer. 2:15; Hos. 2:3,5); to make or appoint darkness (Psm. 104:20). It refers to appointing a feast (Jer. 51:39); or of setting, putting one's refuge in the Lord (Psm. 73:28). God sets, defines Israel's borders (Exo. 23:31).

her like a dry...

צִיָּה

ṣiyyāh: A feminine noun indicating dryness, parched land, desert. It refers to a time of drought, a lack of rain for supplying water (Job 24:19); or to the infertile, dry ground itself (Job 30:3). The thirsting of the dry ground for water is compared to the longing of the soul for God (Psm. 63:1,2). It refers to the desert and wilderness wanderings of Israel after the Exodus (Psm. 78:17; 105:41). The Lord is able to transform a desert into a place of flowing waters and babbling springs (Psm. 107:35), even the dry land ’ereṣ ṣiyyāh (Isa. 41:18). But He can turn a city of splendor into a desiccated wilderness (Zep. 2:13).

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).

and slay...

מוּת

mûṯ: A verb meaning to die, to kill, to put to death, to execute. It occurs in the simple stem of the verb in 600 of its 809 occurrences, meaning to be dead or to die. It indicates a natural death in peace at an old age, as in the case of Abraham (Gen. 25:8; Jdg. 8:32). Dying, however, was not intended to be a natural aspect of being human. It came about through unbelief and rebellion against God (Gen. 3:4) so that Adam and Eve died. The word describes dying because of failure to pursue a moral life (Pro. 5:23; 10:21). It describes various kinds of death: at the hand of God the Lord smote Nabal, and he died (1Sam. 25:37); the execution of the offender in capital offense cases (Gen. 2:17; 20:7); the sons of Job from the violence of a mighty storm (Job 1:19); a murderer could be handed over to die at the hand of the avenger of blood (Deu. 19:12). The prophets declared that many people would die by the hand of the Lord when He would bring the sword, famine, and plagues upon them (Jer. 11:22; cf. Jer. 14:12). The present participle of this form may indicate someone who is dying (Gen. 20:3); dead or a corpse (Deu. 25:5; Isa. 22:2). People could also be put to death by legal or human authority (Gen. 42:20; Exo. 10:28).

The word indicates the dying of various nonhuman, non-animal entities. A nation could die, such as Moab, Ephraim, or Israel (Ezk. 18:31; Hos. 13:1; Amos 2:2). A more powerful use of the verb is its description of the death of wisdom (Job 12:2) or courage (1Sam. 25:37).

thirst...

צָמָא

ṣāmā’: A masculine noun referring to thirst, something parched. It describes a desire for water to drink or some other liquid, milk or wine. It indicates a literal thirsting for water (Exo. 17:3). It describes the throat of a righteous man before his enemies (Psm. 69:21,22). The Lord meets the thirsty needs of His creatures (Psm. 104:11). It is used of spiritual and emotional needs, the thirsts of God's rebellious people (Isa. 5:13); and the physical needs of the poor (Isa. 41:17). Thirst may be a feature of God's judgments (Isa. 50:2). It stands for parched places and land (Jer. 48:18). It refers to thirsting, desiring the Word of God (Amos 8:11).

The house of Jacob was in this condition, when God sent Moses to bring them out of Egypt to the Promised Land. They had nothing. They became the wife of God when they made covenant with Him to keep His commandments. This was also, the condition of a sinner, before he was saved. We make covenant, when we receive Jesus as our Savior and Lord.

The righteous do not hunger and thirst, they are filled. Those who wander away from God do not benefit from the things of God, because He withdraws from them. This is what this is saying here. They must repent or God will let them get back into the condition He found them in.

The Lord’s appeal (Hos. 2:2) was strengthened by a severe threat containing three solemn warnings to Israel (I will occurs three times in Hos. 2:3-4). First, the Lord threatened to strip her naked, making her an object of shame and ridicule (cf. Hos. 2:10; Eze. 16:35-43). The punishment fit the crime. She who had exposed her nakedness to her lovers would be exposed publicly for all to see. This public act apparently preceded the execution of an adulteress (cf. Eze. 16:38-40).

Second, the Lord threatened to make her like an arid desert, deprived of water (cf. slay her with thirst), incapable of producing or sustaining life. All her powers of fertility would be removed. Again the punishment fit the crime. She who had engaged in illicit sexual behavior would become incapable of reproduction.