Hosea 2 7

Hosea 2:7 kjv

And she shall follow after her lovers, but she shall not overtake them; and she shall seek them, but shall not find them: then shall she say, I will go and return to my first husband; for then was it better with me than now.

Hosea 2:7 nkjv

She will chase her lovers, But not overtake them; Yes, she will seek them, but not find them. Then she will say, 'I will go and return to my first husband, For then it was better for me than now.'

Hosea 2:7 niv

She will chase after her lovers but not catch them; she will look for them but not find them. Then she will say, 'I will go back to my husband as at first, for then I was better off than now.'

Hosea 2:7 esv

She shall pursue her lovers but not overtake them, and she shall seek them but shall not find them. Then she shall say, 'I will go and return to my first husband, for it was better for me then than now.'

Hosea 2:7 nlt

When she runs after her lovers,
she won't be able to catch them.
She will search for them
but not find them.
Then she will think,
'I might as well return to my husband,
for I was better off with him than I am now.'

Hosea 2 verses

Hosea 2 7 Meaning

Hosea 2:7 depicts the inevitable failure of unfaithfulness. Israel, symbolized as an unfaithful wife, exhaustively pursues her illicit lovers (representing false gods and foreign alliances), yet finds them unable to provide any sustenance or security. This divinely orchestrated frustration and desolation lead her to a profound realization: her past covenant relationship with YHWH, her "first husband," offered far greater provision and well-being than her current apostate state. The verse highlights God's purposeful discipline, driving His people to acknowledge their barrenness apart from Him and desire a return to their true source of blessing and love.

Hosea 2 7 Context

Hosea's prophecy addresses Israel's deep-seated idolatry, portraying the nation's spiritual apostasy as adultery against YHWH, their faithful covenant partner. Chapter 2 specifically details God's punitive measures against Israel's unfaithfulness. Following her pursuit of false gods (Baals), who she believed provided her sustenance, God declares He will withdraw His blessings (v. 5), shame her, and "hedge up her way with thorns" and "build a wall" to obstruct her sinful paths (v. 6). Hosea 2:7 is the climactic result of this divine intervention: the frustration and desolation that directly lead the unfaithful wife (Israel) to realize the futility of her adulterous ways and to express a desire to return to her true Husband. This verse sets the stage for the hope of future restoration presented in the latter part of the chapter, where God promises renewed covenant love.

Hosea 2 7 Word analysis

• וְרִדְּפָה (v-ridphah): "And she shall pursue." From the root radaph, meaning to chase, follow after, or eagerly pursue. Here, it denotes an intense, active, and persistent seeking, but applied to misguided objects of desire. It emphasizes Israel's zeal in abandoning God.
• אֶת מְאַהֲבֶיהָ (et m'ahaveyha): "her lovers." From the root ahev (to love), specifically referring to those with whom illicit, adulterous relationships are maintained. In context, these "lovers" are the fertility gods like Baal, who Israel believed brought prosperity, and political alliances with foreign nations that offered false security. This stands in stark contrast to her faithful divine "husband."
• וְלֹא תַשִּׂיג אֹתָם (v'lo tassig otam): "but not overtake them." Tassig is from the root nasag, meaning to reach, achieve, or grasp successfully. The negation "not" (וְלֹא) highlights that despite her vigorous pursuit, her efforts are divinely thwarted, yielding no lasting gain or satisfaction.
• וּבִקְשָׁתַם (u-vikshatam): "and she shall seek them." From the root biqqesh, indicating a diligent, earnest, and specific search with a desire to find. This word further emphasizes the fervent, almost desperate, nature of her misguided quest.
• וְלֹא תִמְצָא אֹתָם (v'lo timtza otam): "but shall not find them." From the root matza, meaning to find, discover, or obtain. Coupled with "not," it reinforces the complete failure and barrenness of her endeavors. No matter how diligently she searches, the "lovers" offer no real help, comfort, or benefit.
• וְאָמְרָה (v-amra): "then she shall say." From the root amar (to say). This signals a moment of internal realization, a conscious turning point where her failed experiences lead to vocalized reflection and a change of heart or mind.
• אֵלֵךְ וְאָשׁוּבָה (elech v'ashuvah): "I will go and return." Elech is from halakh (to go), signifying an active step. Ashuvah is from shuv, a crucial biblical concept meaning to turn, return, or repent. It signifies a decisive, deliberate movement back towards the initial, right relationship, prompted by her painful experiences.
• אֶל אִישִׁי הָרִאשׁוֹן (el ishi harishon): "to my first husband." Ish means man, often husband in a marriage context. Harishon means "the first." This refers unequivocally to YHWH, portraying the Mosaic Covenant at Sinai as the foundational marriage of Israel to God. It highlights the unique and superior nature of her true divine relationship over her transient, unfulfilling "lovers."
• כִּי טוֹב לִי אָז מֵעָתָּה (ki tov li az me'atta): "for it was better for me then than now." Ki means "for" or "because," introducing the reason for her decision. Tov means "good" or "beneficial." Az (then) refers to her past state of blessing under God's covenant, while me'atta (than now) refers to her present desolate and painful condition due to apostasy. This expresses a pragmatic, experiential realization that true blessing came from her relationship with God, not from false sources.

• "pursue her lovers but not overtake them, and she shall seek them but shall not find them": This strong parallelism emphasizes Israel's zealous but ultimately fruitless endeavors. God's divine action, referred to in the preceding verse (Hos 2:6) of "hedging" and "building a wall," ensures the utter futility of her pursuits. This frustrating emptiness serves as a painful, yet necessary, catalyst for her turning back.
• "Then she shall say, 'I will go and return'": This phrase signifies a critical pivot point, marking a moment of internal revelation directly resulting from external distress. It leads to a determined act of turning around. The Hebrew word for "return" (shuv) implies a conscious choice of repentance, albeit initially rooted in practical desperation.
• "my first husband, for it was better for me then than now": This comparison provides the motivation for her desired return. It's a recognition that despite her past choices, her original covenant relationship was genuinely beneficial, bringing peace and provision, unlike the destructive barrenness of her present path. It reflects a "coming to one's senses" often observed when facing severe consequences of disobedience.

Hosea 2 7 Bonus section

• This verse is a direct consequence of the divine "hedging" and "wall building" described in Hosea 2:6, where God deliberately made her path difficult so her lovers could not benefit her.
• The "return" here, while a desired action, initially stems from a pragmatic assessment ("better... then than now"), indicating a superficial but necessary repentance. Deeper spiritual renewal and true covenant faithfulness are implied goals towards which this realization guides Israel (cf. Hos 2:14-23).
• The contrast between "lovers" (plural, numerous, fickle, unfulfilling) and "first husband" (singular, original, covenantal, and truly beneficial) powerfully emphasizes the exclusivity of the covenant relationship God desired.
• The passage illustrates God's unyielding, faithful love. Even in judgment, His ultimate aim is always restoration, demonstrating His commitment to His covenant people, patiently waiting for their turn to Him.

Hosea 2 7 Commentary

Hosea 2:7 presents a crucial moment in God's redemptive plan for unfaithful Israel. After deliberately provoking Israel's desolation by obstructing her pursuit of "lovers" (false gods and foreign alliances), God achieves His purpose: the nation faces the bleak reality of its idolatrous path. Her relentless "pursuing" and "seeking" are met with an utter inability to "overtake" or "find" satisfaction. This failure is not accidental but divinely orchestrated to expose the emptiness of her rebellion. This frustrating futility, born from divine discipline, compels Israel to look back and contrast her current suffering with the peace and prosperity she enjoyed under God's faithful provision. Her declaration, "I will go and return to my first husband, for it was better for me then than now," marks an initial, pragmatic form of repentance. It's a realization driven by painful experience rather than immediate profound theological conviction, yet it's a vital first step towards restoration, echoing the prodigal son's return motivated by hunger.