Hebrew Word Studies (20 words)
17(readהַתְּחִלָּהᵐ5ᵑ9SS Öttli),בַּתְּחִלָּהGenesis 13:310t.; constructתְּחִלַּתHosea 1:2;Proverbs 9:10;Ecclesiastes 10:13,בִּתְחִלַּת2 Kings 17:254t.,תְ֯חִלַּת.2 Samuel 21:9,מִתְּחִלַּת2 Samuel 21:10 17(readהַתְּחִלָּהᵐ5ᵑ9SS Öttli),בַּתְּחִלָּהGenesis 13:310t.; constructתְּחִלַּתHosea 1:2;Proverbs 9:10;Ecclesiastes 10:13,בִּתְחִלַּת2 Kings 17:254t.,תְ֯חִלַּת.2 Samuel 21:9,מִתְּחִלַּת2 Samuel 21:10
- beginning (semantic_range)
— (1) Arabicdepart, perish, IV.retreat, figurativeretrograde, decline;passing away, death; Assyriandabâru, Pi`eldrive away, BezOrient. Diplom, Vocab.,Dibbara, pest-god, Hpt. in KAT2. 500,דֶּבֶרpestile — (1) Arabicdepart, perish, IV.retreat, figurativeretrograde, decline;passing away, death; Assyriandabâru, Pi`eldrive away, BezOrient. Diplom, Vocab.,Dibbara, pest-god, Hpt. in KAT2. 500,דֶּבֶרpestile
- speaking (semantic_range)
7;Leviticus 24:11יהוהwas regarded as anomen ineffabile(see Philode Vita Mosis iii. 519, 529), called by the Jewsהַשֵּׁםand by the Samaritansשׁימא. The pronunciationJehovahwas unknown until 1520, when 7;Leviticus 24:11יהוהwas regarded as anomen ineffabile(see Philode Vita Mosis iii. 519, 529), called by the Jewsהַשֵּׁםand by the Samaritansשׁימא. The pronunciationJehovahwas unknown until 1520, when
- Yahweh (semantic_range)
- the one bringing into being (semantic_range)
- life-giver (semantic_range)
8,16 (P),ᵐ5Αυση, compareDeuteronomy 32:44(J; probably error, see Dr),ᵐ5Ιησους, seeיְהוֺשׁוּעַabove2last king of Israel2 Kings 15:30;2 Kings 17:1,3,4,6;2 Kings 18:1,9,10,ᵐ5Ωσηε.3the prophet HoseaHosea 8,16 (P),ᵐ5Αυση, compareDeuteronomy 32:44(J; probably error, see Dr),ᵐ5Ιησους, seeיְהוֺשׁוּעַabove2last king of Israel2 Kings 15:30;2 Kings 17:1,3,4,6;2 Kings 18:1,9,10,ᵐ5Ωσηε.3the prophet HoseaHosea
- salvation (semantic_range)
1+, etc.;ImperfectיאֹמַרGenesis 31:8+;וַיּאֹ֫מֶרGenesis 1:3+;וַיּאֹמַ֑רGenesis 14:19+; in Job alwaysוַיּאֹ֑מַרJob 3:2+; 3 feminine singularתּאֹמַרGenesis 21:12+;תּאֹמֵר֑Proverbs 1:21; 1singularאֹמַרGe 1+, etc.;ImperfectיאֹמַרGenesis 31:8+;וַיּאֹ֫מֶרGenesis 1:3+;וַיּאֹמַ֑רGenesis 14:19+; in Job alwaysוַיּאֹ֑מַרJob 3:2+; 3 feminine singularתּאֹמַרGenesis 21:12+;תּאֹמֵר֑Proverbs 1:21; 1singularאֹמַרGe
- lamb (semantic_range)
7;Leviticus 24:11יהוהwas regarded as anomen ineffabile(see Philode Vita Mosis iii. 519, 529), called by the Jewsהַשֵּׁםand by the Samaritansשׁימא. The pronunciationJehovahwas unknown until 1520, when 7;Leviticus 24:11יהוהwas regarded as anomen ineffabile(see Philode Vita Mosis iii. 519, 529), called by the Jewsהַשֵּׁםand by the Samaritansשׁימא. The pronunciationJehovahwas unknown until 1520, when
- Yahweh (semantic_range)
- the one bringing into being (semantic_range)
- life-giver (semantic_range)
22;1 Samuel 5:26;1 Samuel 15:22;1 Samuel 29:19), with suffixאֵלַי,אֵלֶיךָ,אֵלַיִךְ, etc.אֵלֵינוּ,אֲלֵיכֶם& (5 t.)אֲלֵכֶם,אֲלֵיהֶם&אֲלֵהֶם(both very often); onceאֵלֵימוֺPsalm 2:5,אֲלֵיהֶן, onceאֲלֵהֶןE 22;1 Samuel 5:26;1 Samuel 15:22;1 Samuel 29:19), with suffixאֵלַי,אֵלֶיךָ,אֵלַיִךְ, etc.אֵלֵינוּ,אֲלֵיכֶם& (5 t.)אֲלֵכֶם,אֲלֵיהֶם&אֲלֵהֶם(both very often); onceאֵלֵימוֺPsalm 2:5,אֲלֵיהֶן, onceאֲלֵהֶןE
- these (semantic_range)
8,16 (P),ᵐ5Αυση, compareDeuteronomy 32:44(J; probably error, see Dr),ᵐ5Ιησους, seeיְהוֺשׁוּעַabove2last king of Israel2 Kings 15:30;2 Kings 17:1,3,4,6;2 Kings 18:1,9,10,ᵐ5Ωσηε.3the prophet HoseaHosea 8,16 (P),ᵐ5Αυση, compareDeuteronomy 32:44(J; probably error, see Dr),ᵐ5Ιησους, seeיְהוֺשׁוּעַabove2last king of Israel2 Kings 15:30;2 Kings 17:1,3,4,6;2 Kings 18:1,9,10,ᵐ5Ωσηε.3the prophet HoseaHosea
- salvation (semantic_range)
A primitive root (comparehalak); to walk (literally or figuratively); causatively, to carry (in various senses) -- X again, away, bear, bring, carry (away), come (away), depart, flow, + follow(-ing), A primitive root (comparehalak); to walk (literally or figuratively); causatively, to carry (in various senses) -- X again, away, bear, bring, carry (away), come (away), depart, flow, + follow(-ing),
22+,לָקָח֑Genesis 27:36+ (קָחEzekiel 17:5is textual error; omitted byᵐ5ᵑ6Co, compare Ges§ 19, 3. a); suffixלְקָחַנִיGenesis 24:7,לְקָחָםJeremiah 27:20(forקָחָםHosea 11:3read probablyאֶקָּחֵםᵐ5ᵑ7Ew St 22+,לָקָח֑Genesis 27:36+ (קָחEzekiel 17:5is textual error; omitted byᵐ5ᵑ6Co, compare Ges§ 19, 3. a); suffixלְקָחַנִיGenesis 24:7,לְקָחָםJeremiah 27:20(forקָחָםHosea 11:3read probablyאֶקָּחֵםᵐ5ᵑ7Ew St
- learning (semantic_range)
- teaching (semantic_range)
- what is received (semantic_range)
- instruction (semantic_range)
- teaching (semantic_range)
33+; constructאֵשֶׁתGenesis 11:29+ (apparently absoluteDeuteronomy 21:11;1 Samuel 28:7;Psalm 58:9but compare Bö§ 728Ges§ 130. 5); suffixאִשְׁתִּיGenesis 20:11+;אִשְׁתְּךָGenesis 12:18+ (אֶשְׁתְּךָPsal 33+; constructאֵשֶׁתGenesis 11:29+ (apparently absoluteDeuteronomy 21:11;1 Samuel 28:7;Psalm 58:9but compare Bö§ 728Ges§ 130. 5); suffixאִשְׁתִּיGenesis 20:11+;אִשְׁתְּךָGenesis 12:18+ (אֶשְׁתְּךָPsal
- an offering made by fire (semantic_range)
25t., constructזְנוּנֵיNahum 3:42t.,זְנוּנַיִךְEzekiel 23:29,זְנוּנֶיהָHosea 2:4;Nahum 3:4.a., sexualGenesis 38:24(J)Hosea 1:2(twice in verse).b.internationalNahum 3:4(twice in verse).c.religious2 Kin 25t., constructזְנוּנֵיNahum 3:42t.,זְנוּנַיִךְEzekiel 23:29,זְנוּנֶיהָHosea 2:4;Nahum 3:4.a., sexualGenesis 38:24(J)Hosea 1:2(twice in verse).b.internationalNahum 3:4(twice in verse).c.religious2 Kin
8child, son, boy, youth; —יֶּ֫לֶדabsoluteGenesis 4:23+; constructJeremiah 31:20;יָ֫לֶדGenesis 21:16+; pluralיְלָדִיםGenesis 33:1+; constructיַלְדֵיExodus 2:62t.;יִלְדֵיֿIsaiah 57:4; suffixיְלָדַיGenes 8child, son, boy, youth; —יֶּ֫לֶדabsoluteGenesis 4:23+; constructJeremiah 31:20;יָ֫לֶדGenesis 21:16+; pluralיְלָדִיםGenesis 33:1+; constructיַלְדֵיExodus 2:62t.;יִלְדֵיֿIsaiah 57:4; suffixיְלָדַיGenes
25t., constructזְנוּנֵיNahum 3:42t.,זְנוּנַיִךְEzekiel 23:29,זְנוּנֶיהָHosea 2:4;Nahum 3:4.a., sexualGenesis 38:24(J)Hosea 1:2(twice in verse).b.internationalNahum 3:4(twice in verse).c.religious2 Kin 25t., constructזְנוּנֵיNahum 3:42t.,זְנוּנַיִךְEzekiel 23:29,זְנוּנֶיהָHosea 2:4;Nahum 3:4.a., sexualGenesis 38:24(J)Hosea 1:2(twice in verse).b.internationalNahum 3:4(twice in verse).c.religious2 Kin
Phoenicianכ. Probably from the same demonstrative basis found inhere, and in certain pronouns, as Aramaicדֵּךְthis(WSG 110 f.); perhaps also ultimately akin withthat, in order that, andthen, enclitic, Phoenicianכ. Probably from the same demonstrative basis found inhere, and in certain pronouns, as Aramaicדֵּךְthis(WSG 110 f.); perhaps also ultimately akin withthat, in order that, andthen, enclitic,
- for (semantic_range)
- when (semantic_range)
- when (semantic_range)
16,זָָֽנְתָהGenesis 38:343t., etc.;Imperfectיִזְנֶ֯ה(Kt)Ezekiel 23:43;תִּזְנֶהLeviticus 19:294t.;וַתִּ֫זֶןJeremiah 3:8;Ezekiel 23:5;תִּזְנִיHosea 3:3;וַתִּזְנִיJeremiah 3:6(but read probablyוַתִּזְנִי 16,זָָֽנְתָהGenesis 38:343t., etc.;Imperfectיִזְנֶ֯ה(Kt)Ezekiel 23:43;תִּזְנֶהLeviticus 19:294t.;וַתִּ֫זֶןJeremiah 3:8;Ezekiel 23:5;תִּזְנִיHosea 3:3;וַתִּזְנִיJeremiah 3:6(but read probablyוַתִּזְנִי
- commit fornication (semantic_range)
- be a harlot (semantic_range)
- be (semantic_range)
- act as a harlot (semantic_range)
- of improper intercourse with foreign nations (semantic_range)
16,זָָֽנְתָהGenesis 38:343t., etc.;Imperfectיִזְנֶ֯ה(Kt)Ezekiel 23:43;תִּזְנֶהLeviticus 19:294t.;וַתִּ֫זֶןJeremiah 3:8;Ezekiel 23:5;תִּזְנִיHosea 3:3;וַתִּזְנִיJeremiah 3:6(but read probablyוַתִּזְנִי 16,זָָֽנְתָהGenesis 38:343t., etc.;Imperfectיִזְנֶ֯ה(Kt)Ezekiel 23:43;תִּזְנֶהLeviticus 19:294t.;וַתִּ֫זֶןJeremiah 3:8;Ezekiel 23:5;תִּזְנִיHosea 3:3;וַתִּזְנִיJeremiah 3:6(but read probablyוַתִּזְנִי
- commit fornication (semantic_range)
- be a harlot (semantic_range)
- be (semantic_range)
- act as a harlot (semantic_range)
- of improper intercourse with foreign nations (semantic_range)
11& (seldom)masculineGenesis 13:16earth, land(Phoenician, MIארץ, AssyrianirƒituCOTGloss, Arabic, Sabeanארץֿe.g. Os9DHMZMG 1875, 594, 614; Semitic Sprachf. 12, compare PräBAS i. 374 n., Aramaicאֲרַע,) 11& (seldom)masculineGenesis 13:16earth, land(Phoenician, MIארץ, AssyrianirƒituCOTGloss, Arabic, Sabeanארץֿe.g. Os9DHMZMG 1875, 594, 614; Semitic Sprachf. 12, compare PräBAS i. 374 n., Aramaicאֲרַע,)
13(many MSS.⅏ᵐ5ᵑ6Ol Ew readאֶחָדsee Di)Psalm 68:26.b.of time, afterwardsGenesis 10:18;Genesis 18:5;Genesis 24:55;Genesis 30:21;Judges 19:5+;וְאַחַרin laws of P, asLeviticus 14:8,19;Leviticus 15:28;Lev 13(many MSS.⅏ᵐ5ᵑ6Ol Ew readאֶחָדsee Di)Psalm 68:26.b.of time, afterwardsGenesis 10:18;Genesis 18:5;Genesis 24:55;Genesis 30:21;Judges 19:5+;וְאַחַרin laws of P, asLeviticus 14:8,19;Leviticus 15:28;Lev
7;Leviticus 24:11יהוהwas regarded as anomen ineffabile(see Philode Vita Mosis iii. 519, 529), called by the Jewsהַשֵּׁםand by the Samaritansשׁימא. The pronunciationJehovahwas unknown until 1520, when 7;Leviticus 24:11יהוהwas regarded as anomen ineffabile(see Philode Vita Mosis iii. 519, 529), called by the Jewsהַשֵּׁםand by the Samaritansשׁימא. The pronunciationJehovahwas unknown until 1520, when
- Yahweh (semantic_range)
- the one bringing into being (semantic_range)
- life-giver (semantic_range)
Interlinear data not available for this verse yet.
Commentary
Gill's Exposition
The beginning of the word of the Lord by Hosea,.... Or "in Hosea" (i); which was internally revealed to him, and was inspired into him, by the Holy Ghost, who first spoke in him, and then by him; not that Hosea was the first of the prophets to whom the word of the Lord came; for there were Moses, Samuel, David, and others, before him; nor the first of the minor prophets, for Jonah, Joel, and Amos; are by some thought to be before him; nor the first of those contemporary with him, as the Jewish writers interpret it, which is not certain, at least not all of them; but the meaning is, that what follows is the first part of his prophecy, or what it began with; by which it appears he was put upon hard service at first, to prophesy against Israel, an idolatrous people, and to do it in such a manner as must be disagreeable to a young man: and the Lord said to Hosea, go, take thee
a wife of whoredoms and children of whoredoms; a woman given to whoredom, a notorious strumpet, one taken out of the stews, and children that were spurious and illegitimate, not born in lawful wedlock. Some think this was really done; that the prophet took a whore, and cohabited with her, or married her which, though forbidden a high priest, was not forbid to a prophet; and had it been against a law, yet the Lord commanding it made it lawful, as in the cases of Abraham's slaying his son, and the Israelites borrowing jewels of the Egyptians; but this seems not likely, since it would not only look like countenancing whoredom, which is contrary to the holy law of God; but must be very dishonourable to the prophet, and render him contemptible to the people; and, besides, would not answer the end proposed, to reprove the spiritual adultery or idolatry of Israel, but rather serve to confirm in it; for how should that appear criminal and abominable to them, which was commanded the prophet by the Lord? others think that the woman he is bid to marry, though before marriage a harlot, was afterwards reformed; but this is directly contrary to Hos 3:1 and besides, the children born of her, whether reformed or not, yet in lawful wedlock could not be called children of whoredom; nor would the above end be answered by it, since such a person would be no fit representative of Israel committing spiritual adultery or idolatry, and continuing in it; and moreover, whether this or the former was the case, the prophecy must be many years delivering; it must be near a year before the first child was born, and the same space must be between the birth of each; so that here must be a long and frequent interruption of the prophecy, which does not seem likely: nor is it probable that he took his own wife, which is the opinion of others, and gave her the character of a whore, and his children with her, and called them children of whoredom, in order to represent and reprove the idolatry of Israel: what Maimonides (k), and the Jewish writers in general, give into, is more agreeable, that this was all done in the vision of prophecy; that it so seemed to the prophet in vision to be really done, and so he related it to the people; but this is liable to objection, that such an impure scene of things should be represented to the mind of the prophet by the Holy Spirit of God; nor can the relation of it be thought to have any good effect upon the people, who would be ready to mock at him, and reproach him for it. It seems best therefore to understand the whole as a parable, and that the prophet, in a parabolical way, is bid to represent the treachery, unfaithfulness, and spiritual adultery of the people of Israel, under the feigned name of an unchaste woman, and of children begotten in fornication; and to show unto them that their case was as if he had taken a woman out of the stews, and her bastards with her; or as if a wife married by him had defiled his bed, and brought him a spurious brood of children. So the Targum interprets it, "go, prophesy a prophecy against the inhabitants of the idolatrous city, who add to sin:'' for the land hath committed great whoredom, departing from the Lord; or "for the inhabitants of the land erring, erred from the worship of the Lord,'' as the Targum; that is, the inhabitants of the land of Israel have committed idolatry, which is often in Scripture signified by adultery and whoredom; as an adulterous woman deals treacherously with her husband, so these people had dealt with God, who stood in such a relation to them; see Jer 3:1 , this interprets the parable, and shows the reason of using the following symbols and emblems. (i) , Sept.; in Hosea, V. L. Pagninus, Montanus, Drusius, Tarnovius. (k) Moreh Nevochim, par. 2. 46. Aben Ezra & Kimchi in loc.