2 When Yahweh spoke at first by Hosea, Yahweh said to Hosea, “Go, take for yourself a wife of prostitution and children of unfaithfulness; for the land commits great adultery, forsaking Yahweh.”
3 So he went and took Gomer the daughter of Diblaim; and she conceived, and bore him a son.
4 Yahweh said to him, “Call his name Jezreel, for yet a little while, and I will avenge the blood of Jezreel on the house of Jehu, and will cause the kingdom of the house of Israel to cease.
5 It will happen in that day that I will break the bow of Israel in the valley of Jezreel.”
6 She conceived again, and bore a daughter. Then he said to him, “Call her name Lo-Ruhamah, for I will no longer have mercy on the house of Israel, that I should in any way pardon them.
7 But I will have mercy on the house of Judah, and will save them by Yahweh their God, and will not save them by bow, sword, battle, horses, or horsemen.”
8 Now when she had weaned Lo-Ruhamah, she conceived, and bore a son.
9 He said, “Call his name Lo-Ammi, for you are not my people, and I will not be yours.
10 Yet the number of the children of Israel will be as the sand of the sea, which can’t be measured or counted; and it will come to pass that, in the place where it was said to them, ‘You are not my people,’ they will be called ‘sons of the living God.’
11 The children of Judah and the children of Israel will be gathered together, and they will appoint themselves one head, and will go up from the land; for great will be the day of Jezreel.
6 passages from writers of 2 traditions, in their own words, each with their dates and tradition. The site doesn’t say who is right: read them beside the verses. About these
Reading as
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Oldest first.
Augustine of Hippo354–430Early church, WestThe City of God · on Hosea 1:10–11The prophet Hosea speaks so very profoundly that it is laborious work to penetrate his meaning. … He says, "And it shall come to pass that in the place where it was said unto them, Ye are not my people, there they shall be called the sons of the living God." Even the apostles understood this as a prophetic testimony of the calling of the nations who did not formerly belong to God; and because this same people of the Gentiles is itself spiritually among the children of Abraham, and for that reason is rightly called Israel, therefore he goes on to say, "And the children of Judah and the children of Israel shall be gathered together in one, and shall appoint themselves one headship, and shall ascend from the earth." … Let the reader but call to mind that cornerstone and those two walls of partition, the one of the Jews, the other of the Gentiles, and he will recognize them, the one under the term sons of Judah, the other as sons of Israel, supporting themselves by one and the same headship, and ascending from the earth.
The prophet Hosea speaks so very profoundly that it is laborious work to penetrate his meaning. … He says, "And it shall come to pass that in the place where it was said unto them, Ye are not my people, there they shall be called the sons of the living God." Even the apostles understood this as a prophetic testimony of the calling of the nations who did not formerly belong to God; and because this same people of the Gentiles is itself spiritually among the children of Abraham, and for that reason is rightly called Israel, therefore he goes on to say, "And the children of Judah and the children of Israel shall be gathered together in one, and shall appoint themselves one headship, and shall ascend from the earth." … Let the reader but call to mind that cornerstone and those two walls of partition, the one of the Jews, the other of the Gentiles, and he will recognize them, the one under the term sons of Judah, the other as sons of Israel, supporting themselves by one and the same headship, and ascending from the earth.
Augustine of Hippo, The City of God, City of God 18.28; translated by Marcus Dods, as revised for the Nicene and Post-Nicene Fathers, first series, vol. 2 (New York, 1887); the text of the Christian Classics Ethereal Library. The edition
Bishop of Hippo in North Africa, the most widely read of the Western church’s Fathers. His Expositions on the Psalms are mostly sermons to his people, hearing Christ and the Church in every psalm.
John Calvin1509–1564ReformedCommentaries · on Hosea 1:2–3Here interpreters labour much, because it seems very strange that the Prophet should take a harlot for a wife. … Hence almost all the Hebrews agree in this opinion, that the Prophet did not actually marry a wife, but that he was bidden to do this in a vision. … But it may be, and it is probable, that no vision was presented to the Prophet, but that God only ordered him to proclaim what had been given him in charge. When, therefore, the Prophet began to teach, he commenced somewhat in this way: "The Lord places me here as on a stage, to make known to you that I have married a wife, … and that I have begotten children by her." The whole people knew that he had done no such thing; but the Prophet spake thus in order to set before their eyes a vivid representation. Such then, was the vision, a figurative exhibition, not that the Prophet knew this by a vision, but the Lord had bidden him to relate this parable, (so to speak,) or this similitude, that the people might see, as in a living portraiture, their turpitude and perfidiousness.
Here interpreters labour much, because it seems very strange that the Prophet should take a harlot for a wife. … Hence almost all the Hebrews agree in this opinion, that the Prophet did not actually marry a wife, but that he was bidden to do this in a vision. … But it may be, and it is probable, that no vision was presented to the Prophet, but that God only ordered him to proclaim what had been given him in charge. When, therefore, the Prophet began to teach, he commenced somewhat in this way: "The Lord places me here as on a stage, to make known to you that I have married a wife, … and that I have begotten children by her." The whole people knew that he had done no such thing; but the Prophet spake thus in order to set before their eyes a vivid representation. Such then, was the vision, a figurative exhibition, not that the Prophet knew this by a vision, but the Lord had bidden him to relate this parable, (so to speak,) or this similitude, that the people might see, as in a living portraiture, their turpitude and perfidiousness.
John Calvin, Commentaries, on 1:2; Calvin Translation Society (Edinburgh, 1843–1855); the text of the Free Use Bible API. The edition
The French reformer of Geneva, from whose teaching the Reformed and Presbyterian churches come.
Matthew Henry1662–1714English PresbyterianCommentary on the Whole Bible · on Hosea 1:2–3He married a woman of ill fame, Gomer the daughter of Diblaim, … To marry such a one was not malum in se - evil in itself, but only malum per accidens - incidentally an evil, not prudent, decent, or expedient, and therefore forbidden to the priests, and which, if it were really done, would be an affliction to the prophet … but not a sin when God commanded it for a holy end; nay, if commanded, it was his duty, and he must trust God with his reputation. But most commentators think that it was done in vision, or that it is no more than a parable; and that was a way of teaching commonly used among the ancients, particularly prophets; what they meant of others they transferred to themselves in a figure, as St. Paul speaks, Co1 4:6.
He married a woman of ill fame, Gomer the daughter of Diblaim, … To marry such a one was not malum in se - evil in itself, but only malum per accidens - incidentally an evil, not prudent, decent, or expedient, and therefore forbidden to the priests, and which, if it were really done, would be an affliction to the prophet … but not a sin when God commanded it for a holy end; nay, if commanded, it was his duty, and he must trust God with his reputation. But most commentators think that it was done in vision, or that it is no more than a parable; and that was a way of teaching commonly used among the ancients, particularly prophets; what they meant of others they transferred to themselves in a figure, as St. Paul speaks, Co1 4:6.
Matthew Henry, Commentary on the Whole Bible, on 1:2–7; 1706–1714; the text of the Free Use Bible API. The edition
An English Presbyterian minister whose commentary on the whole Bible Protestants have read for three centuries.
Matthew Henry1662–1714English PresbyterianCommentary on the Whole Bible · on Hosea 1:6Call the name of this daughter Lo-ruhamah - not beloved (so it is translated Rom 9:25), or not having obtained mercy, so it is translated Pe1 2:10. It comes all to one. … Some make this to speak comfort: I will no more have mercy upon them till in pardoning I shall pardon them, that is, till the Redeemer comes to Zion to turn away ungodliness from Jacob. The Chaldee reads it, But, if they repent, in pardoning I will pardon them. Even the greatest sinners, if in time they bethink themselves and return, will find that there is forgiveness with God.
Call the name of this daughter Lo-ruhamah - not beloved (so it is translated Rom 9:25), or not having obtained mercy, so it is translated Pe1 2:10. It comes all to one. … Some make this to speak comfort: I will no more have mercy upon them till in pardoning I shall pardon them, that is, till the Redeemer comes to Zion to turn away ungodliness from Jacob. The Chaldee reads it, But, if they repent, in pardoning I will pardon them. Even the greatest sinners, if in time they bethink themselves and return, will find that there is forgiveness with God.
Matthew Henry, Commentary on the Whole Bible, on 1:2–7; 1706–1714; the text of the Free Use Bible API. The edition
An English Presbyterian minister whose commentary on the whole Bible Protestants have read for three centuries.
Matthew Henry1662–1714English PresbyterianCommentary on the Whole Bible · on Hosea 1:10Nay, but the privilege is enlarged; now it is not only, You are my people, as formerly, but You are the sons of the living God, whether by birth you were Jews or Gentiles. … It is the unspeakable privilege of all believers that they have the living God for their Father, the ever-living God, and may look upon themselves as his children by grace and adoption. … This speaks comfort to the believing Gentiles, that they need not go up to Jerusalem, to be received and owned as God's children; no, they may stay where they are, and in that place, though it be in the remotest corner of the earth, in that place where they were at a distance, … even there, without leaving their country and kindred, they may by faith receive the Spirit of adoption, witnessing with their spirits that "they are the children of God."
Nay, but the privilege is enlarged; now it is not only, You are my people, as formerly, but You are the sons of the living God, whether by birth you were Jews or Gentiles. … It is the unspeakable privilege of all believers that they have the living God for their Father, the ever-living God, and may look upon themselves as his children by grace and adoption. … This speaks comfort to the believing Gentiles, that they need not go up to Jerusalem, to be received and owned as God's children; no, they may stay where they are, and in that place, though it be in the remotest corner of the earth, in that place where they were at a distance, … even there, without leaving their country and kindred, they may by faith receive the Spirit of adoption, witnessing with their spirits that "they are the children of God."
Matthew Henry, Commentary on the Whole Bible, on 1:8–11; 1706–1714; the text of the Free Use Bible API. The edition
An English Presbyterian minister whose commentary on the whole Bible Protestants have read for three centuries.
Keil and Delitzsch1807–1888 and 1813–1890LutheranBiblical Commentary on the Old Testament · on Hosea 1:10The almost verbal agreement between this announcement of salvation and the patriarchal promises, more especially in Gen 22:17 and Gen 32:13, does indeed naturally suggest the idea, that by the "sons of Israel," whose innumerable increase is here predicted, we are to understand all the descendants of Jacob or of Israel as a whole. … the "sons of Israel" can only be the ten tribes. … Jehovah is called El chai, the living God, in opposition to the idols which idolatrous Israel had made for itself; and "sons of the living God" expresses the thought, that Israel would come again into the right relation to the true God, and reach the goal of its divine calling. For the whole nation was called and elevated into the position of sons of Jehovah, through its reception into the covenant with the Lord (compare Deu 14:1; Deu 32:19, with Exo 4:22).
The almost verbal agreement between this announcement of salvation and the patriarchal promises, more especially in Gen 22:17 and Gen 32:13, does indeed naturally suggest the idea, that by the "sons of Israel," whose innumerable increase is here predicted, we are to understand all the descendants of Jacob or of Israel as a whole. … the "sons of Israel" can only be the ten tribes. … Jehovah is called El chai, the living God, in opposition to the idols which idolatrous Israel had made for itself; and "sons of the living God" expresses the thought, that Israel would come again into the right relation to the true God, and reach the goal of its divine calling. For the whole nation was called and elevated into the position of sons of Jehovah, through its reception into the covenant with the Lord (compare Deu 14:1; Deu 32:19, with Exo 4:22).
Keil and Delitzsch, Biblical Commentary on the Old Testament, on 1:10; translated by James Martin and others (Edinburgh, 1866–1891); the text of the Free Use Bible API. The edition
Carl Friedrich Keil and Franz Delitzsch, two German Lutheran scholars of Hebrew whose commentary on the Old Testament is still read for its learning.
Hosea 1
Hosea 1:2–11, World English Bible
Hosea 1 in the Bible · Told in the Story: Chapter 15, Amos and Hosea
What others have written
6 passages from writers of 2 traditions, in their own words, each with their dates and tradition. The site doesn’t say who is right: read them beside the verses. About these
Oldest first.
Augustine of Hippo354–430Early church, WestThe City of God · on Hosea 1:10–11The prophet Hosea speaks so very profoundly that it is laborious work to penetrate his meaning. … He says, "And it shall come to pass that in the place where it was said unto them, Ye are not my people, there they shall be called the sons of the living God." Even the apostles understood this as a prophetic testimony of the calling of the nations who did not formerly belong to God; and because this same people of the Gentiles is itself spiritually among the children of Abraham, and for that reason is rightly called Israel, therefore he goes on to say, "And the children of Judah and the children of Israel shall be gathered together in one, and shall appoint themselves one headship, and shall ascend from the earth." … Let the reader but call to mind that cornerstone and those two walls of partition, the one of the Jews, the other of the Gentiles, and he will recognize them, the one under the term sons of Judah, the other as sons of Israel, supporting themselves by one and the same headship, and ascending from the earth.
Augustine of Hippo, The City of God, City of God 18.28; translated by Marcus Dods, as revised for the Nicene and Post-Nicene Fathers, first series, vol. 2 (New York, 1887); the text of the Christian Classics Ethereal Library. The edition
Bishop of Hippo in North Africa, the most widely read of the Western church’s Fathers. His Expositions on the Psalms are mostly sermons to his people, hearing Christ and the Church in every psalm.
John Calvin1509–1564ReformedCommentaries · on Hosea 1:2–3Here interpreters labour much, because it seems very strange that the Prophet should take a harlot for a wife. … Hence almost all the Hebrews agree in this opinion, that the Prophet did not actually marry a wife, but that he was bidden to do this in a vision. … But it may be, and it is probable, that no vision was presented to the Prophet, but that God only ordered him to proclaim what had been given him in charge. When, therefore, the Prophet began to teach, he commenced somewhat in this way: "The Lord places me here as on a stage, to make known to you that I have married a wife, … and that I have begotten children by her." The whole people knew that he had done no such thing; but the Prophet spake thus in order to set before their eyes a vivid representation. Such then, was the vision, a figurative exhibition, not that the Prophet knew this by a vision, but the Lord had bidden him to relate this parable, (so to speak,) or this similitude, that the people might see, as in a living portraiture, their turpitude and perfidiousness.
John Calvin, Commentaries, on 1:2; Calvin Translation Society (Edinburgh, 1843–1855); the text of the Free Use Bible API. The edition
The French reformer of Geneva, from whose teaching the Reformed and Presbyterian churches come.
Matthew Henry1662–1714English PresbyterianCommentary on the Whole Bible · on Hosea 1:2–3He married a woman of ill fame, Gomer the daughter of Diblaim, … To marry such a one was not malum in se - evil in itself, but only malum per accidens - incidentally an evil, not prudent, decent, or expedient, and therefore forbidden to the priests, and which, if it were really done, would be an affliction to the prophet … but not a sin when God commanded it for a holy end; nay, if commanded, it was his duty, and he must trust God with his reputation. But most commentators think that it was done in vision, or that it is no more than a parable; and that was a way of teaching commonly used among the ancients, particularly prophets; what they meant of others they transferred to themselves in a figure, as St. Paul speaks, Co1 4:6.
Matthew Henry, Commentary on the Whole Bible, on 1:2–7; 1706–1714; the text of the Free Use Bible API. The edition
An English Presbyterian minister whose commentary on the whole Bible Protestants have read for three centuries.
Matthew Henry1662–1714English PresbyterianCommentary on the Whole Bible · on Hosea 1:6Call the name of this daughter Lo-ruhamah - not beloved (so it is translated Rom 9:25), or not having obtained mercy, so it is translated Pe1 2:10. It comes all to one. … Some make this to speak comfort: I will no more have mercy upon them till in pardoning I shall pardon them, that is, till the Redeemer comes to Zion to turn away ungodliness from Jacob. The Chaldee reads it, But, if they repent, in pardoning I will pardon them. Even the greatest sinners, if in time they bethink themselves and return, will find that there is forgiveness with God.
Matthew Henry, Commentary on the Whole Bible, on 1:2–7; 1706–1714; the text of the Free Use Bible API. The edition
An English Presbyterian minister whose commentary on the whole Bible Protestants have read for three centuries.
Matthew Henry1662–1714English PresbyterianCommentary on the Whole Bible · on Hosea 1:10Nay, but the privilege is enlarged; now it is not only, You are my people, as formerly, but You are the sons of the living God, whether by birth you were Jews or Gentiles. … It is the unspeakable privilege of all believers that they have the living God for their Father, the ever-living God, and may look upon themselves as his children by grace and adoption. … This speaks comfort to the believing Gentiles, that they need not go up to Jerusalem, to be received and owned as God's children; no, they may stay where they are, and in that place, though it be in the remotest corner of the earth, in that place where they were at a distance, … even there, without leaving their country and kindred, they may by faith receive the Spirit of adoption, witnessing with their spirits that "they are the children of God."
Matthew Henry, Commentary on the Whole Bible, on 1:8–11; 1706–1714; the text of the Free Use Bible API. The edition
An English Presbyterian minister whose commentary on the whole Bible Protestants have read for three centuries.
Keil and Delitzsch1807–1888 and 1813–1890LutheranBiblical Commentary on the Old Testament · on Hosea 1:10The almost verbal agreement between this announcement of salvation and the patriarchal promises, more especially in Gen 22:17 and Gen 32:13, does indeed naturally suggest the idea, that by the "sons of Israel," whose innumerable increase is here predicted, we are to understand all the descendants of Jacob or of Israel as a whole. … the "sons of Israel" can only be the ten tribes. … Jehovah is called El chai, the living God, in opposition to the idols which idolatrous Israel had made for itself; and "sons of the living God" expresses the thought, that Israel would come again into the right relation to the true God, and reach the goal of its divine calling. For the whole nation was called and elevated into the position of sons of Jehovah, through its reception into the covenant with the Lord (compare Deu 14:1; Deu 32:19, with Exo 4:22).
Keil and Delitzsch, Biblical Commentary on the Old Testament, on 1:10; translated by James Martin and others (Edinburgh, 1866–1891); the text of the Free Use Bible API. The edition
Carl Friedrich Keil and Franz Delitzsch, two German Lutheran scholars of Hebrew whose commentary on the Old Testament is still read for its learning.