SEV Biblia, Chapter 1:2 Â¶ El principio de la palabra del SEÑOR con Oseas. Y dijo el SEÑOR a Oseas: Ve, tómate una mujer fornicaria, e hijos de fornicaciones; porque la tierra se dará a fornicar apartándose del SEÑOR.
Clarke's Bible Commentary - Hosea 1:2 Verse 2. A wife of whoredoms] That is, says Newcome, a wife from among the Israelites, who were remarkable for spiritual fornication, or idolatry. God calls himself the husband of Israel; and this chosen nation owed him the fidelity of a wife. See Exod. xxxiv. 15; Deut. xxxi. 16; Judge. ii. 17; Isa. liv. 5; Jer. iii. 14; xxxi. 32, Ezek. xvi. 17; xxiii. 5, 27; Hosea 2, 5; Rev. xvii. 1, 2. He therefore says, with indignation, Go join thyself in marriage to one of those who have committed fornication against me, and raise up children who, by the power of example, will themselves swerve to idolatry. See chap. v. 7. And thus show them that they are radically depraved.
John Gill's Bible Commentary Ver. 2. The beginning of the word of the Lord by Hosea , etc.] Or “in Hosea” f9 ; 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 ( Hosea 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 f10 , 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 Jeremiah 3:1,6,9 Ezekiel 16:17,26,28,29), this interprets the parable, and shows the reason of using the following symbols and emblems.
Matthew Henry Commentary Under a figure, is represented the shameful idolatry of the ten tribes (Hos. 1:1-7) The calling of the Gentiles, and the uniting Israel an Judah under the Messiah. (Hos. 1:8-11)
Hos. 1:1-7 Israel was prosperous, yet then Hosea boldly tells them of their sins, and foretells their destruction. Men are not to be flattered in sinful ways because they prosper in the world; nor will it last long if they go on still in their trespasses. The prophet mus show Israel their sin; show it to be exceedingly hateful. Their idolatry is the sin they are here charged with. Giving that glory to any creature which is due to God alone, is an injury and affront to God; such as for a wife to take a stranger, is to her husband. The Lord, doubtless, had good reasons for giving such a command to the prophet; it would form an affecting picture of the Lord's unmerite goodness and unwearied patience, and of the perverseness an ingratitude of Israel. We should be broken and wearied with half tha perverseness from others, with which we try the patience and grieve the Spirit of our God. Let us also be ready to bear any cross the Lor appoints. The prophet must show the ruin of the people, in the name given to his children. He foretells the fall of the royal family in the name of his first child: call his name Jezreel, which signifie "dispersion." He foretells God's abandoning the nation in the name of the second child; Lo-ruhamah, "not beloved," or "not having obtaine mercy." God showed great mercy, but Israel abused his favours. Sin turns away the mercy of God, even from Israel, his own professin people. If pardoning mercy is denied, no other mercy can be expected Though some, through unbelief, are broken off, yet God will have church in this world till the end of time. Our salvation is owing to God's mercy, not to any merit of our own. That salvation is sure, of which he is the Author; and if he will work, none shall hinder.
Hos. 1:8-11 The rejection of Israel for a time, is signified by the name of another child: call him Lo-ammi, "not my people." The Lor disowns all relation to them. We love him, because he first loved us but our being cast out of covenant, is owing to ourselves and ou folly. Mercy is remembered in the midst of wrath; the rejection, as it shall not be total, so it shall not be final. The same hand tha wounded, is stretched forth to heal. Very precious promises are her given concerning the Israel of God, and they may be of use to us now Some think that these promises will not have accomplishment in full till the general conversion of the Jews in the latter days. Also thi promise is applied to the gospel, and the bringing in both the Jews an Gentiles to it, by St. Paul, Rom. 9:25,26, and by St. Peter, I Pet 2:10. To believe in Christ, is to have him for our Head, and willingl to commit ourselves to his guidance and government. And let us pray for the coming of the glorious day, when there shall be one Lord throug all the earth __________________________________________________________________
Original Hebrew תחלת 8462 דבר 1696 יהוה 3068 בהושׁע 1954 ויאמר 559 יהוה 3068 אל 413 הושׁע 1954 לך 1980 קח 3947 לך אשׁת 802 זנונים 2183 וילדי 3206 זנונים 2183 כי 3588 זנה 2181 תזנה 2181 הארץ 776 מאחרי 310 יהוה׃ 3068