Hosea Chapter 1 verse 2 Holy Bible

Pulpit Commentary

Pulpit CommentaryVerse 2. - The beginning of the word of the Lord by (literally, in) Hosea. These words may be rendered at once more literally and more exactly, (1) "The beginning (of that which) Jehovah spoke by Hosea." Thus Gesenius translates, understanding ashen, which is often omitted as a pronoun in the nominative or accusative, indicating relation, and as including the antecedent personal or demonstrative pronoun. When the pronoun thus supplied is in the genitive, the preceding noun is in the construct state, as here. (2) Rosenmüller, without necessity, takes the noun in the adverbial sense; thus: "In the beginning Jehovah spake by Hosea." He also suggests the possibility of dibber being a noun of the same meaning as dabar, but of different formation; while in two manuscripts of De Rossi and one of Kennicott the regular form of the construct state of davar is expressed. (3) Keil takes the noun as an accusative of time, and accounts for its construct state by the substantival idea of the succeeding subordinated clause; thus: "At the commencement of ' Jehovah spake,' Jehovah said to him." But what is the beginning here mentioned? It cannot mean that Hoses was the first of the prophets by whom God made known his will to Israel, or the first of the minor prophets; for Jonah, as is rightly inferred from 2 Kings 14:25, preceded him; Joel also is usually regarded as before him in point of time; neither can it denote his priority to Isaiah and Amos, who also prophesied in the days of Uzziah. The plain meaning is that which becomes obvious when we adopt the right rendering of Gesenius, as given above, that is, the beginning of the prophecies which Hoses was commissioned by Jehovah to make known. The peculiarity of the expression, "in Hosea," as the word literally means, deserves attention. Maurer compares Numbers 12:2, 6, and 8, to prove that the expression signifies speaking to rather than in or by; he also cites other passages to the same purpose, But while the verb "to speak," followed by b5 and the verb constructed with el, may coincide in signification at a certain point, it does not thence follow that they are everywhere and always synonymous. Long ago Jerome drew attention to the distinction which this difference of construction suggests. "It is one thing," says that Father, "for the Lord to speak in Hosea, another to speak to . . .

Ellicott's Commentary

Ellicott's Commentary for English Readers(2) The beginning of the word . . .--More correctly, In the beginning when the Lord spoke to Hosea, the Lord said . . .Go, take unto thee a wife of whoredoms.--How are we to interpret the prophet's marriage to the licentious Gomer? Is it an historic occurrence, the only too real tragedy of the author's personal experience, employed for the purpose of illustration? (Comp. the domestic incident, Isaiah 8:1-4.) Or is this opening chapter a merely allegorical representation, designed to exhibit in vivid colours the terrible moral condition of Israel? (Comp. the symbolic actions described in Jeremiah 25:15-29; Ezekiel 4:4-6; and perhaps Isaiah 20:1-3.) Able writers have advocated each of these opposed theories; but in our opinion the balance of evidence inclines to the former view, which regards the events as historic. The further question arises, Was Gomer guilty before or after the marriage? The former supposition involves the harshness of conceiving such a marriage as the result of a Divine command; but the latter supposition admits of a satisfactory interpretation. The wickedness which after marriage revealed itself to the prophet's agonised heart was transfigured to the inspired seer into an emblem of his nation's wrong to Jehovah. In the light of this great idea, the prophet's past came before him in changed aspect. As he reflected on the marvellous symbolic adaptation of this episode to the terrible spiritual needs of his fellow-countrymen, which he was called by God to supply, the Divine purpose which shaped his sorrowful career became interpreted to his glowing consciousness as a Divine command--"Go, take unto thyself a wife of whoredoms." He had suffered acutely, but the agony was part of God's arrangement, and the very love that was repeatedly outraged proves ultimately to have been suggested by a Divine monition.Children of whoredoms.--Children of Hosea's marriage. The whole result of his family history was included in this divinely ordered plan.