Book of Hosea Chapter 2 Vs. 5

 Israel's Unfaithfulness Punished

For their mother hath played the harlot: she that conceived them hath done shamefully: for she said, I will go after my lovers, that give me my bread and my water, my wool and my flax, mine oil and my drink. Hos. 2:5

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).

their mother hath... Gomer had gone back to her former lovers to live as a harlot. This was used to illustrate how Israel had backslidden and gone from Jehovah to serve idol gods (Hos. 2:5-23).

their mother...

אֵם

’ēm: A feminine noun meaning mother, a woman with children (Exo. 20:12; Psm. 35:14). The word may also signify a female ancestor, animals, or humans in general (Gen. 3:20; 1Kgs. 15:13). A nation or city is sometimes viewed as the mother of its people. So in that sense, this word is sometimes used to refer to a nation (Isa. 50:1; Hos. 2:2,4, 2:5,7).

hath played the harlot:...

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).

she that conceived...

הָרָה

hārāh: A verb indicating to conceive, to become pregnant. Literally, it means for a woman to become pregnant (Gen. 16:4-5; 19:36; 25:21; 38:18). It is often followed by the verb to bear, give birth, wattahar wattēleḏ, she became pregnant and gave birth (Gen. 4:1, 4:17; 21:2; Exo. 2:2). It has several figurative or metaphorical uses: of Moses's conceiving Israel (Num. 11:12); of Israel's failed pregnancy (Isa. 26:18); of Assyria's conception of chaff (Isa. 33:11); of the godless who become pregnant with trouble and evil (Job 15:35; Psm. 7:14,15]; Isa. 59:4).

them hath done shamefully:...

בּוֹשׁ

bôš: A verb meaning to be ashamed, to act shamefully, or to put to shame. It is both an external and a subjective experience, ranging from disgrace (Hos. 10:6) to guilt (Ezra 9:6). In Gen. 2:25, shame is related to the sexual nature of humans. Moreover, to act shamefully is equivalent to acting unwisely (Pro. 10:5; 14:35). To be ashamed is to experience distress, as farmers with no harvest (Jer. 14:4; Joel 1:11), but the blessing of God means that one will never be put to shame (Psm. 25:20; Joel 2:26-27).

for... see above.

she 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).

I will go... Literally “Let me go,” it denotes strong desire and bent. Israel attributed her prosperity to the idols of her heathen neighbors; her “lovers” (compare verses 7, 10, 12). She would not be deterred from pursuing them.

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).

after...

אַחַר

’aḥar: A preposition meaning behind, after, afterwards. The usage is quite uniform, varying slightly according to context. Used more ad-verbally, it can mean such things as behind someone or something (Gen. 22:13); afterwards or after that (an event) (Gen. 18:5). Used more specifically as a preposition, it means behind (Gen. 37:17); after, such as to pursue something literally or figuratively (Job 39:8); after in a temporal sense, such as when clouds return after the rain (Ecc. 12:2); or after talking ceases (Job 42:7).

my lovers,...

אָהַב

’āhaḇ: A verb meaning to love. The semantic range of the verb includes loving or liking objects and things such as bribes (Isa. 1:23); wisdom (Pro. 4:6); wine (Pro. 21:17); peace, truth (Zec. 8:19); or tasty food (Gen. 27:4, 27:9, 27:14). The word also conveys love for other people (Gen. 29:32; Ruth 4:15; 1Kgs. 11:1); love for God (Exo. 20:6; Psm. 116:1); and also God's love of people (Deu. 4:37; 1Kgs. 10:9; Hos. 3:1).

that give me... Seven things Gomer had in harlotry:

1. Lovers

2. Bread

3. Water

4. Wool

5. Flax

6. Oil

7. Drink

that give...

נָתַן

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

me my bread...

לֶחֶם

leḥem: A masculine noun meaning bread, food. It refers in a general sense to anything God has approved of for nourishment for humans or animals (Gen. 3:19; 25:34; Psm. 147:9). It often indicates grain which was used for preparing bread (Isa. 28:28). The manna was bread from the Lord, heavenly bread (Exo. 16:4, 16:8, 16:12, 16:15; Neh. 9:15; Psm. 105:40). Bread was set on the table of show-bread in the Tabernacle and termed the "bread of the presence" (Exo. 25:30). Some bread was used as a wave offering to the Lord (Lev. 23:17). Baked from the produce of the early harvest, this word indicates the "bread of the first fruits" (2Kgs. 4:42). It was used in figurative language to indicate the bread of affliction or adversity (Deu. 16:3; Isa. 30:20) or the bread of tears (Psm. 80:5,6).

and my water...

לֶחֶם

leḥem: A masculine noun meaning bread, food. It refers in a general sense to anything God has approved of for nourishment for humans or animals (Gen. 3:19; 25:34; Psm. 147:9). It often indicates grain which was used for preparing bread (Isa. 28:28). The manna was bread from the Lord, heavenly bread (Exo. 16:4, 16:8, 16:12, 16:15; Neh. 9:15; Psm. 105:40). Bread was set on the table of show-bread in the Tabernacle and termed the "bread of the presence" (Exo. 25:30). Some bread was used as a wave offering to the Lord (Lev. 23:17). Baked from the produce of the early harvest, this word indicates the "bread of the first fruits" (2Kgs. 4:42). It was used in figurative language to indicate the bread of affliction or adversity (Deu. 16:3; Isa. 30:20) or the bread of tears (Psm. 80:5,6).

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,...

ֵּשֶׁת

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).

mine oil...

שֶׁמֶן

šemen: A masculine noun meaning fat, oil. This word has a wide range of figurative meanings relating to richness and plenty. Most simply, it is used of food, relating to feasts of good, rich food (Isa. 25:6). It is also used frequently of oil. This can be oil used for food and cooking (Deu. 8:8; 32:13); for oil which was used to anoint holy objects or kings (Exo. 30:25; 1Sam. 10:1); or for oil used as an ointment to soothe and cleanse, leading to healing (Psm. 133:2; Isa. 1:6). The figurative meanings are also important. This word can be used to signify strength, such as in Isa. 10:27 where growing fat meant growing strong. It also frequently relates to fruitfulness and fertile places where good things grew (Isa. 5:1; 28:1). The overall picture one gets from this word is that of richness, strength, and fertility.

and my drink...

שִׁקּוּי

šiqqûy: A masculine noun meaning a drink, moisture. It refers to a liquid served up to drink (Psm. 102:9,10). It takes on the meaning of vigor, renewal, health to human bones (Pro. 3:8). It indicates water, ill-gotten by harlotry (Hos. 2:5,7).

The "mother" here is Israel. Israel had been unfaithful to God. The lovers here are possibly speaking of the countries around them. God did not want Israel mixing with the heathen nations around them because they would pick up bad habits from them. The worship of false gods was introduced to them by the people around them. They made treaties with these nations and picked up much of their culture.

Israel belonged to God and He had provided for all of her needs, and had even fought her battles for her. Now she is turning from God's help to worldly people's help. God was sufficient for them and He is sufficient for us today as well in the church. There is no need to look to the world for answers, the world does not have answers. Only God has answers to our problems.

Punishment initiated

The Lord’s judgment, instead of bringing His relationship with Israel to a complete end, was designed to effect restoration. The first step in this process was to deprive the nation of its false gods and the prosperity it erroneously attributed to them.

Israel deprived of her lovers.

In Hos. 2:5 Israel’s unfaithfulness is vividly pictured. She resolved to pursue her lovers (the Baals; cf. Hos. 2:13, 2:17; 11:2) because she believed they supplied her physical nourishment (food… water), protection (wool and… linen; cf. Hos. 2:9), and pleasure (oil and… drink).