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1:1 Hosea is the first of the 12 Minor Prophets (named for the relative brevity of their prophecies). The heading introduces the prophet Hosea and orients his ministry to the eighth-century bc reigns of four kings of Judah and the king of Israel, Jeroboam II. Hosea prophesied to the northern kingdom of Israel in the years leading up to its fall to Assyria in 722 bc.

The main theme of Hosea’s prophecy is Israel’s unfaithfulness to Yahweh, which he depicts through numerous metaphors, including Israel as an unfaithful wife and as a rebellious child. The central act emphasizing Israel’s adultery is Hosea’s experience with his own unfaithful wife, Gomer.

Introduction to Hosea

The Minor Prophets

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The word of Yahweh A standard prophetic phrase for introducing divine revelation (compare Joel 1:1; Mic 1:1; Zeph 1:1).

Prophetic Commissioning and the Divine Presence

Hosea Literally “He has delivered.” Hosea’s name is a shortened form of Hoshaiah (compare Jer 42:1), which means “Yahweh has delivered.”

Hosea ISBE

Hosea, Book of AYBD

Beeri A Hittite name (Gen 26:34). Rabbinic tradition connects him with the Beerah mentioned in 1 Chr 5:6.

in the days of Uzziah The reigns mentioned here cover a large portion of the eighth century. Hosea was a contemporary of Amos, Jonah, Isaiah, and Micah.

Uzziah and Jeroboam were contemporaries in the first half of the eighth century bc. Hezekiah reigned until the early seventh century bc. Hosea’s ministry could have lasted 20–45 years, but most of his prophecies are relevant for the years just before Assyria conquered Israel (722 bc).

Uzziah See note on 2 Chr 26:1.

the kings of Judah Israel had not heeded Hosea’s warnings to Israel, and God judged them as a result. Judah needed to hear the same message and repent before it was too late.

Since Hosea was from the north (Israel) and ministered to the northern kingdom (Israel), the opening reference to four Judaean kings probably indicates that Hosea’s prophecies were compiled and transmitted for a Judaean audience.

the days of Jeroboam Hosea mentions only Jeroboam II as king of Israel, suggesting he didn’t view the weak kings who ruled after him as significant. During Jeroboam’s reign from 786–746 bc, Israel experienced a period of great prosperity, peace, and stability.

Hosea and Amos both present the reign of Jeroboam as a time of prosperity among the urban elite, who oppressed the people for their own gain. The assassination of Jeroboam’s son and successor, Zechariah, brought an end to the dynasty of Jehu in 745 bc (2 Kgs 15:8–12). The ensuing political instability in Israel accompanied a rebirth of Assyrian power, ultimately leading to the destruction of Samaria and the deportation of the Israelites in 722 bc.

Jeroboam II ISBE

Jeroboam AYBD

Jeroboam II

Jeroboam, son of Joash, was Israel’s most successful king since Solomon, expanding Israelite control into the Transjordan and north into Aramean territory (2 Kgs 14:23–29). His 41-year reign was characterized by unprecedented peace and economic prosperity. Jeroboam’s success was largely the result of a temporary power vacuum in the ancient Near East that allowed both Israel and Judah to assert more control over the region. Aram, also called Syria, was Israel’s main enemy through the late ninth century bc. By the time of Jeroboam, Aram had been weakened by conflicts with Assyria. As a result, Jeroboam was able to conquer territory formerly under the control of Aram, such as Damascus, Hamath, and the Transjordan. The Assyrian Empire didn’t oppose this expansion until the end of Jeroboam’s reign. In the early eighth century bc, Assyrian power waned because of internal conflicts over succession and external threats from north of Mesopotamia; as a result, they paid little attention to the affairs of Syria-Palestine. Egypt was also weak during this time, consumed by civil war.

1:2–11 Isaiah, Jeremiah, and Ezekiel each use the image of Israel as an unfaithful wife, emphasizing that the severity of Israel’s idolatry was tantamount to adultery. Hosea takes this metaphorical comparison and turns it into a literal symbolic act, marrying a woman who is continually unfaithful to him. This passage introduces Hosea’s family—his wife, Gomer, and the three children she bears. He takes her as a wife following Yahweh’s explicit command.

Symbolic Actions of the Prophets Table

1:2 the land commits great whoredom The Hebrew term here, zenunim, refers broadly to extramarital sex, including adultery and prostitution. Hosea uses this term to indicate that his wife will be unfaithful.

The text does not explain how Gomer fits this description. The main impact of the metaphor and symbolic action comes from the image of adultery, not necessarily prostitution. She may have been a prostitute, a promiscuous widow, or a divorcee. Alternatively, Gomer may have been initially faithful but committed adultery after the birth of their first child. It also is possible that she was not a prostitute or adulteress at all; the reference to her unfaithfulness could be indicating idolatry. In that case, Gomer could fit the criterion solely in the sense that she worshiped idols, just as others in Israel did at this time.

Harlot ISBE

Prostitute, Prostitution TBD

children of whoredom The Hebrew expression refers to illegitimate children. The text hints that Gomer’s first child is Hosea’s, while the second and third may have been fathered by her other lovers. It is also possible that Gomer already had children from prostitution or a previous marriage.

the land commits great whoredom The prophet equates widespread idol worship in Israel with adultery. Breaking the covenant with Yahweh was like breaking a marriage covenant.

1:3 bore him a son The text explicitly indicates that the first child is born to Hosea. However, it does not make the same statement for the other two, possibly indicating that only the first child was legitimate (see note on Hos 1:2).

1:4 Jezreel A symbolic name referring to the valley where Jehu overthrew the Omride dynasty (2 Kgs 9–10) and founded the current dynasty ruled by Jeroboam II. See note on Hos 1:1.

The name Jezreel means “God sows” or “God scatters.” Hosea’s prophecies often contain wordplays connected to reversals of fortune. This name can have positive or negative connotations, depending on whether the scattering is punishment or planting. The prophet Isaiah also gives symbolic names to his children (compare Isa 7–8).

Jezreel, Valley of ISBE

Jezreel AEHL

Symbolic Names of People in Hebrew Table

the house of Jehu The current dynasty of Israelite kings. King Jeroboam II was the fourth king of the dynasty.

the blood of Jezreel The Israelite general Jehu seized power in a bloody coup in 841 bc, which began when the prophet Elisha, following Yahweh’s command, anointed Jehu as king (2 Kgs 9:1–13). Jehu then killed Israel’s reigning king, Joram, on the plain of Jezreel (see 2 Kgs 9:14–26). Jehu also was responsible for the death of Ahaziah, king of Judah (2 Kgs 9:27–28)—something Yahweh had not commanded. In this case, God may be punishing the house of Jehu because Jehu had murdered the Davidic king of Judah (compare 1 Sam 24:6 and note).

It is unclear what event this phrase refers to. While it could refer to the deaths of Joram and Ahab’s other sons, this is unlikely; the text presents Jehu’s massacre of Ahab’s family as Yahweh’s judgment on Ahab for unjustly killing Naboth the Jezreelite (compare 1 Kgs 21 and 2 Kgs 9). Jehu’s reward for carrying out Yahweh’s will was that his dynasty would last to the fourth generation (see 2 Kgs 10:30). The phrase also could refer to the murder of Naboth, orchestrated because of King Ahab’s covetous desire for Naboth’s vineyard in Jezreel. If this is the case, the reference to the house of Jehu could generically indicate the house of Israel.

Jehu ISBE

Jehu AYBD

I will put an end to the kingdom of In 722 bc, Assyria conquered the kingdom of Israel. Since this occurred approximately 25 years after the fall of the house of Jehu, the punishment and reference to Jehu here may refer to the northern kingdom in general, not Jehu’s dynasty specifically.

1:6 Name her Lo-ruhamah The name used here, Lo-Ruchamah, (which in Hebrew means “not pitied” or “unloved”), could symbolize Hosea’s denial of fatherhood. See note on Hos 1:3.

The name comes from the Hebrew verb racham, which signifies having compassion or showing love and tender affection. Hosea’s rejection of the child reflects Yahweh’s rejection of Israel.

Hosea 1:6 Hosea (AYBC)

Not Pitied AYBD

Symbolic Names of People in Hebrew Table

1:9 Name him Lo-ammi The symbolic Hebrew name Lo-Ammi, which means “not my people,” here is a direct refutation of the covenant formula, the most basic statement of Israel’s relationship with Yahweh (see Exod 6:7; Jer 30:22 and note).

Not My People AYBD

1:10–2:1 This section foreshadows the future restoration of Israel and the reversal of its rejection, symbolized by the naming of Hosea’s children. The harsh rejection in Hos 1:9 is tempered by an appeal to Yahweh’s covenant with Abraham (Gen 22:17) in Hos 1:10. The rejected children of Israel will one day be restored to the family of God.

1:10 like the sand of the sea Following the rejection of Israel (implied by the naming of Lo-Ammi), Yahweh invokes the language of the covenant with Abraham (Gen 22:17) to express His plan for the future restoration of His people.

Children of the living God The Hebrew phrase used here, bene el-chay, meaning “sons of the living God,” represents Israel as Yahweh’s covenant community.

This phrasing recalls the ot description of Yahweh’s heavenly assembly as “sons of God” (bene elohim in Hebrew; see Gen 6:2 and note; compare Job 1:6; Psa 29:1). Yahweh’s heavenly assembly is also described as a divine council (adath el) in the Hebrew text (see Psa 82:1 and note). The Hebrew text of the exodus narrative transfers the image of God’s assembly from heaven to history by referring to the Israelites as the assembly of Yahweh (adath yhwh; Num 27:17) and the assembly of the sons of Israel (adath bene-yisra’el; Exod 16:1). The reference here in Hos 1:10 to the bene el-chay similarly represents Israel as God’s chosen community.

Genesis 6 and the Sons of God

Children of the Living God Hosea (AYBC)

1:11 will be gathered together Foreshadows future reunification of the kingdoms of Israel and Judah. Compare Jer 3:18 and note.

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