Hosea 3

The original text was written in Hebrew language. This chapter is divided into 5 verses.

Then said the Lord unto me,

Go yet, love a woman beloved of her friend, yet an adulteress,

according to the love of the Lord toward the children of Israel,

who look to other gods, and love flagons of wine.[16]

• "Woman": This woman is the same Gomer, whom the prophet had before been bidden to take, and whom, (it appears from this verse) had forsaken him, and was living in adultery with another man.[17]
• "Beloved of her friend": or "her husband," on account of the estrangement between them. She was still beloved of her husband, though an adulteress; just as God still loved Israel, though idolatrous (Jeremiah 3:20). Hosea is told, not as in Hosea 1:2, "take a wife," but "love" her, that is, renew thy conjugal kindness to her.[3]
• "According to the love of the Lord toward the children of Israel who look (turn) to other gods": Two expressions in this clause recall, if they do not actually reflect, the words of two older Scriptures; thus in Deuteronomy 7:8 we read, "Because the Lord loved you;" and in Deuteronomy 31:18, "They are turned unto ether gods." [18]
• "Love flagons of wine": Literally, "of grapes," or perhaps, more probably, "cakes of grapes," i. e., dried raisins. Cakes were used in idolatry Jeremiah 7:18; Jeremiah 44:19. The "wine" would betoken the excess common in idolatry, and the bereavement of understanding: the cakes denote the sweetness and lusciousness, yet still the dryness, of any gratification out of God, which is preferred to Him.[17]

So I bought her to me for fifteen pieces of silver,

and for an homer of barley, and an half homer of barley:[19]

• "Fifteen pieces of silver": or, "fifteen shekels": this was but half the price of a servant, Exodus 21:32, and alludes to the dowry which men used to give to women at their marriage; see 1 Samuel 18:25. The word here used has the signification of digging; hence the Vulgate Latin version renders it, "I dug her"; and the abettors and defenders of it think it refers to the digging, or boring the ears of a servant that chose to continue with his master, Exodus 21:6, but the word is used in the sense of buying, Genesis 1:5, and so Jarchi says it has the sense of merchandise or bargaining; and in the sea coasts he observes, that they call a purchase, Perhaps the word is better rendered by the Septuagint and Arabic versions, "hired"; and "cara" in the Arabic language signifies "to hire"; so it is used in Acts 28:30. So with the Turks, as Monsieur Thevenot[20] observes, a letter out of beasts to hire is called "moucre" or "moukir", which comes from the Arabic word "kira", he says, which signifies to let or hire; and is here fitly used of a harlot. The Jews have many whims and fancies about these fifteen pieces of silver. The Targum, and Pesikta in Jarchi, take them to respect the fifteenth day of Nisan, on which the Israelites were redeemed out of Egypt; according to Aben Ezra, they design the fifteen kings of Judah, from Rehoboam to the captivity, reckoning the sons of Josiah as one, being brethren; according to others, in Kimchi, Abraham, Isaac, and Jacob, and the twelve tribes; and, according to Abarbinel, the fifteen prophets that prophesied of the redemption.[21]
• "An homer of barley, and an half homer of barley": a "homer" held ten "ephahs", and a "lethec", or "half homer", five "ephahs", or so many bushels, these making the number fifteen: again, according to Saadiah, they design Moses, Aaron, and Miriam, and the twelve tribes; and, according to Aben Ezra, the number of the high priests in the kingdom of Judah and Jerusalem, a homer making thirty seahs, and a half homer fifteen, in all forty five; but according to others, in Kimchi, these design the forty five days between the coming of the Israelites out of Egypt and their receiving the law: but, leaving these fancies, as the number of shekels given for her was but a low price, and shows what an estimate was made of her; and barley being the coarsest of grain, and bread made of it, that of the worst sort, which the poorer people eat; may be expressive of the captive, servile, mean, and abject state of the people of Israel, from the time of their captivity to their conversion to Christ, as is after more fully explained.[21]

And I said unto her, Thou shalt abide for me many days;

thou shalt not play the harlot,

and thou shalt not be for another man:

so will I also be for thee.[22]

• "Thou shalt abide for me many days": Literally, "thou shalt sit," solitary and as a widow Deuteronomy 21:13, quiet and sequestered; not going after others, as heretofore, but waiting for him; Exodus 24:14; Jeremiah 3:2; and "that," for an undefined, but long season, until he should come and take her to himself.[17]

For the children of Israel shall abide many days

without a king, and without a prince,

and without a sacrifice, and without an image,

and without an ephod, and without teraphim:[23]

• "And without an ephod": a linen garment wore by the high priests under the law, to which the breastplate was fastened, which had in it the Urim and Thummim; and which were wanting in the second temple, and have been ever since; so that these people have been so long without this way and means of inquiry of God about future things, see Ezra 2:63, this may be put for the whole priesthood, now ceased in a proper sense; and so the Septuagint render it, "without a priesthood"; so that the Jews are without any form of government, civil or ecclesiastical; they have neither princely nor priestly power.[21]

Afterward shall the children of Israel return,

and seek the Lord their God, and David their king;

and shall fear the Lord

and his goodness in the latter days.[24]

• "David their King": David himself, after the flesh, this could not be. For he had long since been gathered to his fathers; nor was he to return to this earth. "David" then must be "the Son of David," the same, of whom God says, "I will set up One Shepherd over them, and He shall feed them, even My servant David, and He shall be their Shepherd, and I the Lord will be their God, and My servant David a Prince among them" Ezekiel 34:23-24. The same was to be a "witness, leader, commander to the people Isaiah 55:4; He who was to be "raised up to David Jeremiah 23:5-6, a righteous Branch," and who was to "be called the Lord our Righteousness; David's Lord" Psalm 110:1, as well as "David's Son." Whence the older Jews, of every school, Talmudic, mystical, Biblical, grammatical, explained this prophecy, of Christ. Thus their received paraphrase is: "Afterward the children of Israel shall repent, or turn by repentance, and shall seek the service of the Lord their God, and shall obey Messiah the Son of David, their King".[17]

• Related Bible parts: Hosea 1, Hosea 2

• Collins, John J. (2014). Introduction to the Hebrew Scriptures. Fortress Press. ISBN 9781451469233.CS1 maint: ref=harv (link)
• Day, John (2007). "27. Hosea". In Barton, John; Muddiman, John (eds.). The Oxford Bible Commentary (first (paperback) ed.). Oxford University Press. pp. 571–578. ISBN 978-0199277186. Retrieved February 6, 2019.
• Fitzmyer, Joseph A. (2008). A Guide to the Dead Sea Scrolls and Related Literature. Grand Rapids, MI: William B. Eerdmans Publishing Company. ISBN 9780802862419.CS1 maint: ref=harv (link)
• Hayes, Christine (2015). Introduction to the Bible. Yale University Press. ISBN 978-0300188271.CS1 maint: ref=harv (link)
• Ulrich, Eugene, ed. (2010). The Biblical Qumran Scrolls: Transcriptions and Textual Variants. Brill.CS1 maint: ref=harv (link)
• Würthwein, Ernst (1995). The Text of the Old Testament. Translated by Rhodes, Erroll F. Grand Rapids, MI: Wm. B. Eerdmans. ISBN 0-8028-0788-7. Retrieved January 26, 2019.