Hosea 1 2

Hosea 1:2 kjv

The beginning of the word of the LORD by Hosea. And the LORD said to Hosea, Go, take unto thee a wife of whoredoms and children of whoredoms: for the land hath committed great whoredom, departing from the LORD.

Hosea 1:2 nkjv

When the LORD began to speak by Hosea, the LORD said to Hosea: "Go, take yourself a wife of harlotry And children of harlotry, For the land has committed great harlotry By departing from the LORD."

Hosea 1:2 niv

When the LORD began to speak through Hosea, the LORD said to him, "Go, marry a promiscuous woman and have children with her, for like an adulterous wife this land is guilty of unfaithfulness to the LORD."

Hosea 1:2 esv

When the LORD first spoke through Hosea, the LORD said to Hosea, "Go, take to yourself a wife of whoredom and have children of whoredom, for the land commits great whoredom by forsaking the LORD."

Hosea 1:2 nlt

When the LORD first began speaking to Israel through Hosea, he said to him, "Go and marry a prostitute, so that some of her children will be conceived in prostitution. This will illustrate how Israel has acted like a prostitute by turning against the LORD and worshiping other gods."

Hosea 1 verses

Hosea 1 2 Meaning

Hosea 1:2 introduces the Lord's unique command to the prophet Hosea. It describes God instructing Hosea to marry a woman known for her prostitution and to have children by her. This extraordinary personal act is revealed to be a living, graphic parable reflecting Israel's deep-seated spiritual apostasy. The nation, metaphorically referred to as "the land," is severely guilty of "great harlotry" because it has utterly abandoned its covenant relationship with the Lord by engaging in idolatry and pursuing other deities. This vivid analogy underscores the betrayal and broken trust inherent in Israel's unfaithfulness, much like the violation of a marital vow.

Hosea 1 2 Context

Hosea prophesied primarily to the Northern Kingdom of Israel (often called Ephraim) during the 8th century BC, specifically from the prosperous but spiritually decadent reign of Jeroboam II down to the final decline and collapse of the kingdom to Assyria in 722 BC. This was a period marked by political instability, social injustice, and widespread religious apostasy. While outward religiosity might have continued, the people extensively mixed the worship of Yahweh with the fertility cults of Baal and other Canaanite deities. This syncretism, driven by a desire for material prosperity, was a direct violation of their covenant with the Lord, which demanded exclusive devotion. Hosea's opening words immediately establish this pervasive spiritual unfaithfulness as "harlotry," setting the stage for his entire prophetic message—a message of God's profound heartbreak, unwavering love, and righteous judgment over an adulterous people. The prophetic act commanded in verse 2 is therefore the foundational and defining metaphor for the entire book.

Hosea 1 2 Word analysis

• When the Lord first spoke through Hosea:

  • "When the Lord first spoke" (Hebrew: T’hilath dibber YHWH) – Indicates the divine origin and initiation of Hosea’s prophetic ministry. It's not Hosea's idea but God's direct command, emphasizing the profound weight and authority of the message. The phrase T’hilath (beginning) highlights that this foundational word shapes all subsequent prophecy in the book.
  • "through Hosea" (b’Hoshea) – Establishes Hosea as the conduit and mouthpiece for God’s revelation. Unlike many prophets who only delivered verbal messages, Hosea's entire life would become part of the divine message.

• the Lord said to Hosea, "Go, take to yourself a wife of harlotry...":

  • "Go, take to yourself" (Hebrew: Lekh kakh-lekha) – A strong, imperative command. The reflexive suffix (-lekha) means "to yourself" or "for your own," implying that this action will have a personal and deep impact on Hosea's own life and household, not just be a detached symbolic act.
  • "a wife of harlotry" (Hebrew: 'Ishshah z'nunim) – Ishshah means 'woman' or 'wife'. Z'nunim (from zanah) specifically refers to "acts of prostitution" or "harlotry," often carrying the connotation of habitual or widespread sexual immorality. The term strongly implies a professional prostitute or a woman known for promiscuity, representing not merely a one-time error but a persistent lifestyle. This shocking directive immediately draws attention to the analogy: just as Gomer is unfaithful, Israel is unfaithful.

• "...and have children of harlotry, for the land commits great harlotry...":

  • "children of harlotry" (Hebrew: Yil'dei z'nunim) – The children born from this union are designated as "children of harlotry." This implies either that the children inherit the status of their mother's profession (born into such a home), or more likely, it refers to children who themselves participate in acts of harlotry, or importantly, symbolize Israelite children who participate in or are raised in a culture of spiritual unfaithfulness, illegitimacy concerning their covenant relation with God. They are a reflection of the "land's" condition.
  • "for the land commits great harlotry" (Hebrew: Ki tzanoh tizneh ha'aretz) – This clause provides the divine reason for the scandalous command. The infinitive absolute construction (tzanoh tizneh) strongly emphasizes the intensiveness and widespread nature of the harlotry—it is not incidental or occasional but pervasive and deeply ingrained within the entire "land" (Israel). The term "land" often represents the nation and its people as a corporate entity. This "harlotry" is not literal sexual promiscuity of every person but refers to widespread spiritual adultery—the breaking of the covenant marriage between God and Israel through idolatry and worship of foreign gods.

• "...by forsaking the Lord.":

  • "by forsaking the Lord" (Hebrew: Me'akharei YHWH) – This explicitly defines the "harlotry" as spiritual infidelity. To "forsake the Lord" means to abandon loyalty, allegiance, and devotion to YHWH, the covenant God of Israel. This involves turning away from His laws, His worship, and His exclusive claims over His people, instead chasing after false deities, political alliances, and humanistic pursuits. It signifies the complete breach of the unique, loving covenant established at Sinai.

Hosea 1 2 Bonus section

The nature of "a wife of harlotry" (Gomer, introduced in verse 3) has been debated throughout history. Some scholars argue for an allegorical interpretation, suggesting Gomer was not literally a prostitute but symbolizes Israel's spiritual condition, making the command a vision or parable. However, the concrete language "Go, take to yourself a wife..." strongly points to a literal event. Many biblical scholars and traditions understand this as a genuine, divinely ordained prophetic act, making Hosea's life a tangible, living illustration of God's relationship with Israel. The unique hardship endured by Hosea in such a marriage served to personalize the pain of God's rejection by His own chosen people, allowing the prophet's personal agony to amplify God's righteous grief over Israel's spiritual adultery. This radical form of prophecy is found elsewhere (e.g., Ezekiel's silent suffering, Isaiah walking naked), demonstrating God's willingness to use extraordinary means to convey His urgent message.

Hosea 1 2 Commentary

Hosea 1:2 lays the thematic cornerstone for the entire book, revealing God's profound agony over Israel's unfaithfulness. The Lord's command to Hosea is intentionally shocking, designed to vividly embody the nation's spiritual condition. By ordering His prophet to marry a woman who represents common unchastity—whether literal prostitution before marriage or ongoing unfaithfulness—God presents a stark mirror image of Israel's pervasive idolatry. This act wasn't just symbolic; it was to be lived out, with Hosea's personal sorrow mirroring God's divine heartbreak. The "harlotry" of the land isn't just about ritual prostitution sometimes associated with Baal worship; it’s primarily the fundamental breach of covenant, where Israel, acting as God's bride, has repeatedly pursued "other lovers" (false gods, foreign alliances, selfish gain) over exclusive devotion to Him. The resulting "children of harlotry" further symbolize the illegitimacy and brokenness of the generation born into and perpetuating this spiritual apostasy. This initial command encapsulates God's unwavering love, His just wrath against sin, and His ultimate desire for redemption and restoration, despite the depths of human betrayal. The very personal nature of Hosea's call underscores God's deep relational involvement with His people.