Ammi The Hebrew word here, ammi, reverses the name of Hosea’s son in 1:9, symbolically affirming him as “my people.” See 1:9 and note.

Ruhamah The Hebrew word used here, ruchamah, reverses the name of Hosea’s daughter, showing that she is loved. See 1:6 and note.

2:2 she is not my wife An accusation of infidelity. Israel has wandered away, and Yahweh suspends His marital obligation to care for her.

2:3 I strip her naked Describes punishment by public humiliation. Compare Ezek 16:39; 23:29; Isa 47:3 and note.

like the day when she was born See Ezek 16:4.

2:4 I will not have pity on A wordplay on the name of Hosea’s daughter. See Hos 1:6 and note.

they are children of whoredom Illegitimate children. See 1:2 and note.

2:5 I will go after my lovers Refers to the Canaanite idols that Israel worshiped and actively pursued. Compare Jer 2:23–24; Ezek 16:15–21.

the ones who give me my bread Illustrates that Israel accepted the Canaanite understanding that the god Baal was responsible for agricultural fertility, a notion Yahweh rejects in Hos 2:8.

2:6 I will build a stone wall, a stone wall against her Compare Lam 3:7.

2:7 return to my first husband Yahweh builds a wall around Israel (Hos 2:6) to cut her off from accessing her other lovers, leading her to recognize her need for Him. Her decision to return signifies reconciliation that wouldn’t have been possible if there had been a formal divorce (Deut 24:1–4).

2:8 Baal The Canaanite storm god. See note on 1 Kgs 18:18.

2:9 I will take again my grain in its time Yahweh’s removal of agricultural blessings parallels the threat to strip Israel naked in Hos 2:3, which illustrated removing the outward signs of the husband’s provision for his wife. See note on v. 3.

2:10 I will uncover her nakedness Describes public humiliation—likely a reference to exposure of the genitalia (compare Isa 3:18–26; Lam 1:8 and note; Jer 13:22 and note). Ezekiel similarly depicts Israel being exposed to her former lovers (Ezek 16:37).

2:11 her festivals, her new moons, and her Sabbaths Refers to times set aside for religious observances. Yahweh is unhappy with Israel’s worship because it has been blended with worship of Canaanite gods. See Isa 1:13 and note; 1:14 and note.

2:12 her vines and her fig trees Symbols of agricultural and economic well-being. See note on Ezek 15:1–8.

my payment for prostitution, which my lovers gave to me Compare Hos 2:5. The phrasing casts Israel’s economic produce as the earnings of a prostitute. Yahweh provided these things (v. 8), but Israel gives the credit to Baal (v. 13). Compare 9:1; Deut 23:18; Mic 1:7.

2:13 the Baals The word ba'al simply means “lord” or “master” and could be used to refer to any number of various local Canaanite deities.

Pagan Deities in the Old Testament Table

2:14 bring her into the desert Alludes to the wilderness wanderings—Israel was more dependent on Yahweh before being settled in the land of Canaan (see the book of Numbers).

2:15 the Valley of Achor Means “valley of trouble.” The site east of the Dead Sea where Israel was in trouble for disobedience during the early days of the conquest of Canaan (Josh 7:22–26).

Symbolic Names of People in Hebrew Table

coming out of the land of Egypt Refers to the exodus and Yahweh’s act of salvation, in which He brought Israel out of slavery (Exod 1–15). The text depicts the restoration as a reenactment of this central salvation event from the formation of Israel as a nation.

2:16 My husband The Hebrew text here can literally be rendered “my man.” In Hebrew, a woman’s husband can be described as her man. The verse contrasts this term with the Hebrew word ba’al, meaning “lord” or “master,” which also can refer to a woman’s husband.

you will no longer call me, “My Baal The Hebrew text here uses the term ba’al. If Israel used the generic title ba’al for Yahweh, this would have caused confusion about which deity they were worshiping. See note on Hos 2:13.

2:18 I will make a covenant for them The renewal of the covenant restores the relationship between Yahweh and Israel. Jeremiah takes this idea further, emphasizing the need for a completely new covenant (see note on Jer 31:31).

the bow, the sword, and the war I will abolish The restoration is accompanied by total peace in the human and natural world. Compare Isa 2:4; 11:6–9.

in righteousness and in justice The central ethical principles of the ot. See note on Isa 5:7.

mercy Compare Lam 3:32.

2:20 you will know Yahweh In the book of Jeremiah, the imagery of restoration is developed further (compare Jer 31:31–34).

2:22 Jezreel Meaning “God will sow”; the symbolic name of Hosea’s first child. See Hos 1:4 and note.

2:23 I will sow her for myself in the land Earlier, the name “Jezreel” telegraphed disaster and destruction (see note on 1:4). Now, the image is positive: God will plant and rebuild Israel.

I will have pity on Lo-ruhama See 1:6 and note; see also v. 1 and note.

to Lo-ammi, “You are my people Reverses the earlier repudiation of the covenant formula. See 1:9 and note; see also v. 1 and note.