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Hosea 3:1 King James Version with Strong's Concordance (STRONG)

1 Then said H559 the LORD H3068 unto me, Go H3212 yet, love H157 a woman H802 beloved H157 of her friend, H7453 yet an adulteress, H5003 according to the love H160 of the LORD H3068 toward the children H1121 of Israel, H3478 who look H6437 to other H312 gods, H430 and love H157 flagons H809 of wine. H6025

Cross Reference

Hosea 1:2-3 STRONG

The beginning H8462 of the word H1696 of the LORD H3068 by Hosea. H1954 And the LORD H3068 said H559 to Hosea, H1954 Go, H3212 take H3947 unto thee a wife H802 of whoredoms H2183 and children H3206 of whoredoms: H2183 for the land H776 hath committed great H2181 whoredom, H2181 departing from H310 the LORD. H3068 So he went H3212 and took H3947 Gomer H1586 the daughter H1323 of Diblaim; H1691 which conceived, H2029 and bare H3205 him a son. H1121

Jeremiah 3:12-14 STRONG

Go H1980 and proclaim H7121 these words H1697 toward the north, H6828 and say, H559 Return, H7725 thou backsliding H4878 Israel, H3478 saith H5002 the LORD; H3068 and I will not cause mine anger H6440 to fall H5307 upon you: for I am merciful, H2623 saith H5002 the LORD, H3068 and I will not keep H5201 anger for ever. H5769 Only acknowledge H3045 thine iniquity, H5771 that thou hast transgressed H6586 against the LORD H3068 thy God, H430 and hast scattered H6340 thy ways H1870 to the strangers H2114 under every green H7488 tree, H6086 and ye have not obeyed H8085 my voice, H6963 saith H5002 the LORD. H3068 Turn, H7725 O backsliding H7726 children, H1121 saith H5002 the LORD; H3068 for I am married H1166 unto you: and I will take H3947 you one H259 of a city, H5892 and two H8147 of a family, H4940 and I will bring H935 you to Zion: H6726

Jeremiah 3:1-4 STRONG

They say, H559 If a man H376 put away H7971 his wife, H802 and she go H1980 from him, and become another H312 man's, H376 shall he return unto her again? H7725 shall not that land H776 be greatly H2610 polluted? H2610 but thou hast played the harlot H2181 with many H7227 lovers; H7453 yet return again H7725 to me, saith H5002 the LORD. H3068 Lift up H5375 thine eyes H5869 unto the high places, H8205 and see H7200 where H375 thou hast not been lien H7693 H7901 with. In the ways H1870 hast thou sat H3427 for them, as the Arabian H6163 in the wilderness; H4057 and thou hast polluted H2610 the land H776 with thy whoredoms H2184 and with thy wickedness. H7451 Therefore the showers H7241 have been withholden, H4513 and there hath been no latter rain; H4456 and thou hadst a whore's H2181 H802 forehead, H4696 thou refusedst H3985 to be ashamed. H3637 Wilt thou not from this time cry H7121 unto me, My father, H1 thou art the guide H441 of my youth? H5271

Hosea 9:1-2 STRONG

Rejoice H8055 not, O Israel, H3478 for joy, H1524 as other people: H5971 for thou hast gone a whoring H2181 from thy God, H430 thou hast loved H157 a reward H868 upon every cornfloor. H1637 H1715 The floor H1637 and the winepress H3342 shall not feed H7462 them, and the new wine H8492 shall fail H3584 in her.

Luke 1:54-55 STRONG

He hath holpen G482 his G846 servant G3816 Israel, G2474 in remembrance G3415 of his mercy; G1656 As G2531 he spake G2980 to G4314 our G2257 fathers, G3962 to Abraham, G11 and G2532 to his G846 seed G4690 for G1519 ever. G165

Micah 7:18-20 STRONG

Who is a God H410 like unto thee, that pardoneth H5375 iniquity, H5771 and passeth by H5674 the transgression H6588 of the remnant H7611 of his heritage? H5159 he retaineth H2388 not his anger H639 for ever, H5703 because he delighteth H2654 in mercy. H2617 He will turn again, H7725 he will have compassion H7355 upon us; he will subdue H3533 our iniquities; H5771 and thou wilt cast H7993 all their sins H2403 into the depths H4688 of the sea. H3220 Thou wilt perform H5414 the truth H571 to Jacob, H3290 and the mercy H2617 to Abraham, H85 which thou hast sworn H7650 unto our fathers H1 from the days H3117 of old. H6924

Isaiah 17:7-8 STRONG

At that day H3117 shall a man H120 look H8159 to his Maker, H6213 and his eyes H5869 shall have respect H7200 to the Holy H6918 One of Israel. H3478 And he shall not look H8159 to the altars, H4196 the work H4639 of his hands, H3027 neither shall respect H7200 that which his fingers H676 have made, H6213 either the groves, H842 or the images. H2553

Psalms 106:43-46 STRONG

Many H7227 times H6471 did he deliver H5337 them; but they provoked H4784 him with their counsel, H6098 and were brought low H4355 for their iniquity. H5771 Nevertheless he regarded H7200 their affliction, H6862 when he heard H8085 their cry: H7440 And he remembered H2142 for them his covenant, H1285 and repented H5162 according to the multitude H7230 of his mercies. H2617 He made H5414 them also to be pitied H7356 of H6440 all those that carried them captives. H7617

Nehemiah 9:18-19 STRONG

Yea, when they had made H6213 them a molten H4541 calf, H5695 and said, H559 This is thy God H430 that brought thee up H5927 out of Egypt, H4714 and had wrought H6213 great H1419 provocations; H5007 Yet thou in thy manifold H7227 mercies H7356 forsookest H5800 them not in the wilderness: H4057 the pillar H5982 of the cloud H6051 departed H5493 not from them by day, H3119 to lead H5148 them in the way; H1870 neither the pillar H5982 of fire H784 by night, H3915 to shew them light, H215 and the way H1870 wherein they should go. H3212

Deuteronomy 7:6-7 STRONG

For thou art an holy H6918 people H5971 unto the LORD H3068 thy God: H430 the LORD H3068 thy God H430 hath chosen H977 thee to be a special H5459 people H5971 unto himself, above all people H5971 that are upon the face H6440 of the earth. H127 The LORD H3068 did not set his love H2836 upon you, nor choose H977 you, because ye were more H7230 in number than any people; H5971 for ye were the fewest H4592 of all people: H5971

Worthy.Bible » Commentaries » Keil & Delitzsch Commentary » Commentary on Hosea 3

Commentary on Hosea 3 Keil & Delitzsch Commentary


Introduction

The Adulteress and Her Fresh Marriage - Hosea 3:1-5

The significant pair are introduced again, but with a fresh application.” In a second symbolical marriage, the prophet sets forth the faithful, but for that very reason chastising and reforming, love of the Lord to rebellious and adulterous Israel. By the command of God he takes a wife, who lives in continued adultery, notwithstanding his faithful love, and places her in a position in which she is obliged to renounce her lovers, that he may thus lead her to return. Hosea 3:1-3 contain the symbolical action; Hosea 3:4, Hosea 3:5 the explanation, with an announcement of the reformation which this proceeding is intended to effect.


Verse 1

“And Jehovah said to me, Go again, and love a woman beloved of her companion, and committing adultery, as Jehovah loveth the children of Israel, and they turn to other gods, and love raisin-cakes.” The purely symbolical character of this divine command is evident from the nature of the command itself, but more especially from the peculiar epithet applied to the wife. עוד is not to be connected with ויּאמר , in opposition to the accents, but belongs to לך , and is placed first for the sake of emphasis. Loving the woman, as the carrying out of the divine command in Hosea 3:2 clearly shows, is in fact equivalent to taking a wife; and 'âhabh is chosen instead of lâqach , simply for the purpose of indicating at the very outset the nature of the union enjoined upon the prophet. The woman is characterized as beloved of her companion (friend), and committing adultery. רע denotes a friend or companion, with whom one cherishes intercourse and fellowship, never a fellow-creature generally, but simply the fellow-creature with whom one lives in the closest intimacy (Exodus 20:17-18; Exodus 22:25, etc.). The רע (companion) of a woman, who loves her, can only be her husband or paramour. The word is undoubtedly used in Jeremiah 3:1, Jeremiah 3:20, and Song of Solomon 5:16, with reference to a husband, but never of a fornicator or adulterous paramour. And the second epithet employed here, viz., “committing adultery,” which forms an unmistakeable antithesis to אהבת רע , requires that it should be understood in this instance as signifying a husband; for a woman only becomes an adulteress when she is unfaithful to her loving husband, and goes with other men, but not when she gives up her beloved paramour to live with her husband only. If the epithets referred to the love shown by a paramour, by which the woman had annulled the marriage, this would necessarily have been expressed by the perfect or pluperfect. By the participles אהבת and מנאפת , the love of the companion and the adultery of the wife are supposed to be continued and contemporaneous with the love which the prophet is to manifest towards the woman. This overthrows the assertion made by Kurtz, that we have before us a woman who was already married at the time when the prophet was commanded to love her, as at variance with the grammatical construction, and changing the participle into the pluperfect. For, during the time that the prophet loved the wife he had taken, the רע who displayed his love to her could only be her husband, i.e., the prophet himself, towards whom she stood in the closest intimacy, founded upon love, i.e., in the relation of marriage. The correctness of this view, that the רע is the prophet as husband, is put beyond all possibility of doubt by the explanation of the divine command which follows. As Jehovah lovers the sons of Israel, although or whilst they turn to other gods, i.e., break their marriage with Jehovah; so is the prophet to love the woman who commits adultery, or will commit adultery, notwithstanding his love, since the adultery could only take place when the prophet had shown to the woman the love commanded, i.e., had connected himself with her by marriage. The peculiar epithet applied to the woman can only be explained from the fact intended to be set forth by the symbolical act itself, and, as we have already shown at p. 22, is irreconcilable with the assumption that the command of God refers to a marriage to be really and outwardly consummated. The words כּאהבת יי recal Deuteronomy 7:8, and והם פּנים וגו Deuteronomy 31:18. The last clause, “and loving grape-cakes,” does not apply to the idols, who would be thereby represented either as lovers of grape-cakes, or as those to whom grape-cakes were offered (Hitzig), but is a continuation of פּנים , indicating the reason why Israel turned to other gods. Grape or raisin cakes (on 'ăshı̄shâh , see at 2 Samuel 6:19) are delicacies, figuratively representing that idolatrous worship which appeals to the senses, and gratifies the carnal impulses and desires. Compare Job 20:12, where sin is figuratively described as food which is sweet as new honey in the mouth, but turns into the gall of asps in the belly. Loving grape-cakes is equivalent to indulging in sensuality. Because Israel loves this, it turns to other gods. “The solemn and strict religion of Jehovah is plain but wholesome food; whereas idolatry is relaxing food, which is only sought after by epicures and men of depraved tastes” (Hengstenberg).


Verse 2

“And I acquired her for myself for fifteen pieces of silver, and a homer of barley, and a lethech of barley.” אכּרה , with dagesh lene or dirimens (Ewald, §28, b), from kârâh , to dig, to procure by digging, then generally to acquire (see at Deuteronomy 2:6), or obtain by trading (Job 6:27; 40:30). Fifteen keseph are fifteen shekels of silver; the word shekel being frequently omitted in statements as to amount (compare Ges. §120, 4, Anm. 2). According to Ezekiel 45:11, the homer contained ten baths or ephahs, and a lethech ( ἡμίκορος , lxx) was a half homer. Consequently the prophet gave fifteen shekels of silver and fifteen ephahs of barley; and it is a very natural supposition, especially if we refer to 2 Kings 7:1; 2 Kings 16:18, that at that time an ephah of barley was worth a shekel, in which case the whole price would just amount to the sum for which, according to Exodus 21:32, it was possible to purchase a slave, and was paid half in money and half in barley. The reason for the latter it is impossible to determine with certainty. The price generally, for which the prophet obtained the wife, was probably intended to indicate the servile condition out of which Jehovah purchased Israel to be His people; and the circumstance that the prophet gave no more for the wife than the amount at which a slave could be obtained, according to Ecc. 21:32 and Zechariah 11:12, and that this amount was not even paid in money, but half of it in barley - a kind of food so generally despised throughout antiquity ( vile hordeum ; see at Numbers 5:15) - was intended to depict still more strikingly the deeply depressed condition of the woman. The price paid, moreover, is not to be regarded as purchase money, for which the wife was obtained from her parents; for it cannot be shown that the custom of purchasing a bride from her parents had any existence among the Israelites (see my Bibl. Archäologie , ii. §109, 1). It was rather the marriage present ( mōhar ), which a bridegroom gave, not to the parents, but to the bride herself, as soon as her consent had been obtained. If, therefore, the woman was satisfied with fifteen shekels and fifteen ephahs of barley, she must have been in a state of very deep distress.


Verse 3

“And I said to her, Many days wilt thou sit for me: and not act the harlot, and not belong to a man; and thus will I also towards thee.” Instead of granting the full conjugal fellowship of a wife to the woman whom he had acquired for himself, the prophet puts her into a state of detention, in which she was debarred from intercourse with any man. Sitting is equivalent to remaining quiet, and לי indicates that this is for the husband's sake, and that he imposes it upon her out of affection to her, to reform her and grain her up as a faithful wife. היה לאישׁ , to be or become a man's, signifies conjugal or sexual connection with him. Commentators differ in opinion as to whether the prophet himself is included or not. In all probability he is not included, as his conduct towards the woman is simply indicated in the last clause. The distinction between זנה and היה לאישׁ , is that the former signifies intercourse with different paramours, the latter conjugal intercourse; here adulterous intercourse with a single man. The last words, “and I also to thee” (towards thee), cannot have any other meaning, than that the prophet would act in the same way towards the wife as the wife towards every other man, i.e., would have no conjugal intercourse with her. The other explanations that have been given of these words, in which v e gam is rendered “and yet,” or “and then,” are arbitrary. The parallel is not drawn between the prophet and the wife, but between the prophet and the other man; in other words, he does not promise that during the period of the wife's detention he will not conclude a marriage with any other woman, but declares that he will have no more conjugal intercourse with her than any other man. This thought is required by the explanation of the figure in Hosea 3:4. For, according to the former interpretation, the idea expressed would be this, that the Lord waited with patience and long-suffering for the reformation of His former nation, and would not plunge it into despair by adopting another nation in its place. But there is no hint whatever at any such though as this in Hosea 3:4, Hosea 3:5; and all that is expressed is, that He will not only cut off all intercourse on the part of His people with idols, but will also suspend, for a very long time, His own relation to Israel.


Verse 4

“For the sons of Israel will sit for many days without a king, and without a prince, and without slain-offering, and without monument, and without ephod and teraphim.” The explanation of the figure is introduced with כּי , because it contains the ground of the symbolical action. The objects, which are to be taken away from the Israelites, form three pairs, although only the last two are formally connected together by the omission of אין before תּרפים , so as to form one pair, whilst the rest are simply arranged one after another by the repetition of אין before every one. As king and prince go together, so also do slain-offering and memorial. King and prince are the upholders of civil government; whilst slain-offering and memorial represent the nation's worship and religion. מצּבה , monument, is connected with idolatrous worship. The “monuments” were consecrated to Baal (Exodus 23:24), and the erection of them was for that reason prohibited even in the law (Leviticus 26:1; Deuteronomy 16:22 : see at 1 Kings 14:23); but they were widely spread in the kingdom of Israel (2 Kings 3:2; 2 Kings 10:26-28; 2 Kings 17:10), and they were also erected in Judah under idolatrous kings (1 Kings 14:23; 2 Kings 18:4; 2 Kings 23:14; 2 Chronicles 14:2; 2 Chronicles 31:1). The ephod and teraphim did indeed form part of the apparatus of worship, but they are also specially mentioned as media employed in searching into the future. The ephod , the shoulder-dress of the high priest, to which the Urim and Thummim were attached, was the medium through which Jehovah communicated His revelations to the people, and was used for the purpose of asking the will of God (1 Samuel 23:9; 1 Samuel 30:7); and for the same purpose it was imitated in an idolatrous manner (Judges 17:5; Judges 18:5). The teraphim were Penates, which were worshipped as the givers of earthly prosperity, and also as oracular deities who revealed future events (see my Bibl. Archäol. §90). The prophet mentions objects connected with both the worship of Jehovah and that of idols, because they were both mixed together in Israel, and for the purpose of showing to the people that the Lord would take away both the Jehovah-worship and also the worship of idols, along with the independent civil government. With the removal of the monarchy (see at Hosea 1:4), or the dissolution of the kingdom, not only was the Jehovah-worship abolished, but an end was also put to the idolatry of the nation, since the people discovered the worthlessness of the idols from the fact that, when the judgment burst upon them, they could grant no deliverance; and notwithstanding the circumstance that, when carried into exile, they were transported into the midst of the idolaters, the distress and misery into which they were then plunged filled them with abhorrence of idolatry (see at Hosea 2:7).

This threat was fulfilled in the history of the ten tribes, when they were carried away with the Assyrian captivity, in which they continue for the most part to the present day without a monarchy, without Jehovah-worship, and without a priesthood. For it is evident that by Israel the ten tribes are intended, not only from the close connection between this prophecy and Hosea 1:1-11, where Israel is expressly distinguished from Judah (Hosea 1:7), but also from the prospect held out in Hosea 3:5, that the sons of Israel will return to David their king, which clearly points to the falling away of the ten tribes from the house of David. At the same time, as the carrying away of Judah also is presupposed in Hosea 1:7, Hosea 1:11, and therefore what is said of Israel is transferred implicite to Judah, we must not restrict the threat contained in this verse to the Israel of the ten tribes alone, but must also understand it as referring to the Babylonian and Roman exile of the Jews, just as in the time of king Asa (2 Chronicles 15:2-4). The prophet Azariah predicted this to the kingdom of Judah in a manner which furnishes an unmistakeably support to Hosea's prophecy.


Verse 5

“Afterward will the sons of Israel turn and seek Jehovah their God, and David their king, and will go trembling to Jehovah and to His goodness at the end of the days.” This section, like the previous one, closes with the announcement of the eventual conversation of Israel, which was not indicated in the symbolical action which precedes it, but is added to complete the interpretation of the symbol. Seeking Jehovah their God is connected with seeking David their king. For just as the falling away of the ten tribes from the royal house of David was merely the sequel and effect of their inward apostasy from Jehovah, and was openly declared in the setting up of the golden calves; the true return to the Lord cannot take place without a return to David their king, since God has promised the kingdom to David and his seed for ever (2 Samuel 7:13, 2 Samuel 7:16), and therefore David is the only true king of Israel ( their king). This King David, however, is no other than the Messiah. For although David received the promise of the everlasting continuance of his government, not with reference to his own person, but for his seed, i.e., his family; and on the ground of this promise, the whole of the royal house of David is frequently embraced under the expression “King David,” so that we might imagine that David is introduced here, not as an individual, but as signifying the Davidic family; yet we must not understand it on this account as referring to such historical representatives of the Davidic government as Zerubbabel, and other earthly representatives of the house of David, since the return of the Israelites to “their King David” was not to take place till 'achârı̄th hayyâmı̄m (the end of the days). For “the end of the days” does not denote the future generally, but always the closing future of the kingdom of God, commencing with the coming of the Messiah (see at Genesis 49:1; Isaiah 2:2). Pâchad 'el Y e hovâh , to shake or tremble to Jehovah, is a pregnant expression for “to turn to Jehovah with trembling;” i.e., either trembling at the holiness of God, in the consciousness of their own sinfulness and unworthiness, or else with anguish and distress, in the consciousness of their utter helplessness. It is used here in the latter sense, as the two parallels, Hosea 5:15. “in their affliction they will seek me,” and Hosea 11:11, “they shall tremble as a bird,” etc., clearly show. This is also required by the following expression, ואל־טוּבו , which is to be understood, according to Hosea 2:7, as denoting the goodness of God manifested in His gifts. Affliction will drive them to seek the Lord, ad His goodness which is inseparable from Himself (Hengstenberg). Compare Jeremiah 31:12, where “the goodness of the Lord” is explained as corn, new wine, oil, lambs, and oxen, these being the gifts that come from the goodness of the Lord (Zechariah 9:17; Psalms 27:13; Psalms 31:20). He who has the Lord for his God will want no good thing.