Hosea 1:3

KJV

So he went and took Gomer the daughter of Diblaim; which conceived, and bare him a son.

KJV (with Strong's)

So he went {H3212} and took {H3947} Gomer {H1586} the daughter {H1323} of Diblaim {H1691}; which conceived {H2029}, and bare {H3205} him a son {H1121}.

Complete Jewish Bible

So he went and married Gomer the daughter of Divlayim, and she conceived and bore him a son.

Berean Standard Bible

So Hosea went and married Gomer daughter of Diblaim, and she conceived and bore him a son.

American Standard Version

So he went and took Gomer the daughter of Diblaim; and she conceived, and bare him a son.

Commentary

### SUMMARY
Hosea 1:3 records the prophet Hosea's immediate and obedient response to God's extraordinary command to marry a "wife of whoredoms." This verse marks the pivotal initiation of Hosea's prophetic ministry, establishing his personal life as a living parable that would powerfully illustrate the spiritual adultery of Israel against the Lord and foreshadowing the unfolding narrative of divine judgment and ultimate redemption.

### CONTEXT
* **Literary Context:** This verse immediately follows the divine directive given to Hosea in [Hosea 1:2](/hosea/1-2 "Hosea 1:2 - God's Command to Hosea"). The preceding verse lays the theological foundation for the entire book, declaring that the land of Israel has committed "great whoredom, departing from the LORD." Hosea 1:3 then details the prophet's swift and unquestioning obedience to this difficult and unconventional command, setting the stage for the deeply personal and symbolic drama that will unfold throughout the book. His marriage to Gomer and the subsequent naming of their children serve as a continuous, tangible metaphor for God's covenant relationship with unfaithful Israel, providing a living commentary on the nation's spiritual apostasy and God's persistent love.
* **Historical & Cultural Context:** Hosea prophesied during a tumultuous period in the northern kingdom of Israel, primarily under the reign of Jeroboam II and extending through the reigns of several short-lived, unstable kings, leading up to Israel's fall to Assyria in 722 BC. This era was characterized by political instability, social injustice, and rampant religious syncretism, where the worship of Yahweh was mixed with Baal worship and other Canaanite fertility cults. The phrase "wife of whoredoms" in [Hosea 1:2](/hosea/1-2 "Hosea 1:2 - God's Command to Hosea") and the description of Gomer as "daughter of Diblaim" in [Hosea 1:3](/hosea/1-3 "Hosea 1:3 - Hosea Marries Gomer") would have immediately resonated with an audience familiar with the pervasive idolatry and ritual prostitution associated with these pagan practices. The cultural backdrop of a covenant marriage, which Israel had violated, provides a powerful framework for understanding God's indictment.
* **Key Themes:** Hosea 1:3 is foundational to several key themes woven throughout the book of Hosea. Firstly, it powerfully introduces the theme of **Divine Command and Prophetic Obedience**, highlighting Hosea's willingness to submit to God's difficult instruction, no matter the personal cost. Secondly, it establishes the central theme of **Israel's Spiritual Adultery and Idolatry**, with Gomer's unfaithfulness serving as a vivid [metaphor for Israel's covenant breaking](/hosea/2-5 "Hosea 2:5 - Israel's Unfaithfulness"). Thirdly, this verse initiates the **Narrative of Judgment and Redemption**, as the subsequent births and names of Hosea's children will embody God's impending judgment upon Israel, yet the overarching story of Hosea and Gomer ultimately points to God's enduring love and his persistent desire to restore his people, as seen later in [Hosea 3](/hosea/3 "Hosea 3 - Hosea's Redemption of Gomer").

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **Gomer (Hebrew, _Gômer'_):** (H1586) From the root meaning "completion" or "cessation," Gomer is the name of the woman Hosea is commanded to marry. Her name carries symbolic weight, potentially alluding to the "completion" of Israel's apostasy, the "cessation" of God's patience, or even the "fulfillment" of God's prophetic judgment. Her identity as "daughter of Diblaim" further contextualizes her, as Diblaim is associated with "two fig cakes," which could metaphorically link her to fertility cults or the sweet, yet corrupt, offerings of idolatry.
* **Diblaim (Hebrew, _Diblayim'_):** (H1691) A dual form meaning "two cakes," likely referring to fig cakes. In ancient Near Eastern contexts, fig cakes were common food items, but they also held associations with fertility rites and idolatrous practices. The mention of Gomer as "daughter of Diblaim" subtly reinforces the context of spiritual harlotry and the pervasive nature of Israel's unfaithfulness, suggesting a background or character prone to the very "whoredom" God condemns.
* **conceived (Hebrew, _hârâh'_):** (H2029) A primitive root meaning "to be (or become) pregnant." This word marks the literal fulfillment of the marital act and the beginning of the family that will serve as a living parable. The act of conception and subsequent birth of children (beginning with a son in this verse) is crucial to the prophetic message, as the names of these children—Jezreel, Lo-Ruhamah, and Lo-Ammi—will directly communicate God's escalating judgment and eventual promise of restoration to Israel.

#### Verse Breakdown
* **"So he went and took Gomer the daughter of Diblaim;":** This clause describes Hosea's immediate and direct obedience to God's command in [Hosea 1:2](/hosea/1-2 "Hosea 1:2 - God's Command to Hosea"). The simple, declarative verbs "went" (וַיֵּלֶךְ, _wayyēleḵ_) and "took" (וַיִּקַּח, _wayyiqqaḥ_) emphasize the promptness and completeness of his compliance. The identification of Gomer as "the daughter of Diblaim" is significant, as discussed in the Key Word Analysis, subtly connecting her background to the very spiritual harlotry Israel is committing. This act of marriage is not merely a personal event but a divinely orchestrated prophetic sign.
* **"which conceived, and bare him a son.":** This clause records the first fruit of the union, the conception and birth of a son. This event is crucial because the subsequent verses will reveal that the Lord instructs Hosea to name this son "Jezreel," a name laden with historical and prophetic significance, foreshadowing divine judgment upon the house of Jehu and the nation of Israel. The birth of this son initiates the unfolding drama of Hosea's family life as a living, tangible metaphor for God's relationship with Israel, where the children's names become prophetic pronouncements of judgment and hope.

#### Literary Devices
Hosea 1:3, though seemingly a straightforward narrative statement, is rich in **Symbolism** and functions as a **Prophetic Action**. Hosea's marriage to Gomer is not merely a biographical detail but a profound symbolic act, embodying God's own covenant relationship with Israel. Gomer, a "wife of whoredoms" (as described in the preceding verse), becomes a **Metaphor** for Israel's spiritual unfaithfulness, her pursuit of other gods, and her breaking of the covenant with Yahweh. The very act of the prophet entering into such a painful and publicly humiliating marriage serves as a **Living Parable**, demonstrating the depth of God's anguish over Israel's apostasy and the extraordinary nature of His persistent love. The naming of Gomer's father, Diblaim, also carries symbolic weight, subtly hinting at the idolatrous context of Israel's "whoredom."

### THEOLOGICAL AND THEMATIC CONNECTIONS
Hosea 1:3 establishes the foundational theological premise of the entire book: God's relationship with Israel is akin to a marriage covenant, and Israel's idolatry is spiritual adultery. This verse highlights God's sovereignty in commanding such a difficult prophetic act and Hosea's immediate obedience, underscoring the divine initiative in revealing truth through human experience. The painful reality of Hosea's marriage becomes a powerful illustration of God's heartache over His chosen people's unfaithfulness, yet it simultaneously sets the stage for the demonstration of His unwavering, redemptive love that pursues the unfaithful. It is a testament to God's willingness to enter into the messiness of human sin to accomplish His purposes of judgment and restoration.

* [Jeremiah 3:1-2](/jeremiah/3-1-2 "Jeremiah 3:1-2 - Israel's Spiritual Harlotry")
* [Ezekiel 16:32](/ezekiel/16-32 "Ezekiel 16:32 - Israel's Adultery")
* [Isaiah 54:5-7](/isaiah/54-5-7 "Isaiah 54:5-7 - God as Israel's Husband")

### REFLECTION AND APPLICATION
Hosea's immediate and costly obedience in marrying Gomer provides a profound challenge to believers today. It compels us to examine the depth of our own commitment to God's commands, especially when they are counter-cultural, personally uncomfortable, or seem illogical from a human perspective. Just as Gomer's unfaithfulness mirrored Israel's spiritual adultery, our own lives can reflect a similar tendency to pursue "other lovers"—idols of comfort, success, pleasure, or self-reliance—that draw our affections away from God. The narrative initiated in Hosea 1:3 reminds us that God often uses our personal circumstances, even our pain and brokenness, as object lessons to reveal His truth and character to a watching world. It calls us to a radical faithfulness, trusting that God's purposes are always good, even when His path is difficult, and to recognize the profound, persistent love of God that pursues us even in our unfaithfulness.

#### Questions for Reflection
* **In what areas of my life might I be committing "spiritual adultery" by prioritizing things other than my relationship with God?**
* **What difficult commands might God be calling me to obey, and what holds me back from immediate and complete obedience?**
* **How can my own life, with its challenges and joys, serve as a "living parable" to demonstrate God's character to others?**

### FAQ
**Was Gomer already a prostitute when Hosea married her, or did she become one later?**

Answer: The text of [Hosea 1:2](/hosea/1-2 "Hosea 1:2 - God's Command to Hosea") states, "Go, take unto thee a wife of whoredoms and children of whoredoms." This phrase, "wife of whoredoms" (אֵשֶׁת זְנוּנִים, _ʾēšet zĕnûnîm_), can be interpreted in a few ways. Some scholars believe it indicates that Gomer was already a prostitute or had a reputation for promiscuity at the time of their marriage. Others suggest it refers to her propensity for unfaithfulness that would manifest after the marriage, or that she came from a family (implied by "daughter of Diblaim") or cultural background deeply entrenched in the idolatrous practices that constituted "spiritual whoredom" against God. The subsequent narrative, particularly Hosea's redemption of her in [Hosea 3:1-3](/hosea/3-1-3 "Hosea 3:1-3 - Hosea Redeems Gomer"), strongly suggests that her unfaithfulness was an ongoing issue, making her a perfect living metaphor for Israel's chronic spiritual adultery.

### CHRIST-CENTERED FULFILLMENT
Hosea's marriage to Gomer, initiated in [Hosea 1:3](/hosea/1-3 "Hosea 1:3 - Hosea Marries Gomer"), is a profound shadow of Christ's relationship with His church. Just as Hosea was commanded to take an unfaithful wife to illustrate Israel's spiritual harlotry, Christ, the divine Bridegroom, chose to enter into a covenant relationship with humanity, a people inherently unfaithful and prone to spiritual idolatry. The Old Testament's depiction of Israel as an unfaithful bride ([Jeremiah 3:20](/jeremiah/3-20 "Jeremiah 3:20 - Israel's Treachery")) finds its ultimate resolution in the New Testament, where Christ gives Himself for the Church, not because she is pure, but to make her so ([Ephesians 5:25-27](/ephesians/5-25-27 "Ephesians 5:25-27 - Christ's Love for the Church")). Hosea's enduring love and eventual redemption of Gomer ([Hosea 3:1](/hosea/3-1 "Hosea 3:1 - Hosea Buys Gomer Back")) powerfully prefigure Christ's sacrificial love on the cross, where He paid the ultimate price to redeem His unfaithful bride, the Church, from the slavery of sin. This act of divine condescension and redemptive pursuit highlights the steadfast love of God, who, in Christ, remains faithful even when we are faithless ([2 Timothy 2:13](/2_timothy/2-13 "2 Timothy 2:13 - God Remains Faithful")). The covenant initiated in Hosea's marriage finds its perfect and eternal fulfillment in the new covenant established through the blood of Jesus, where God's people are truly reconciled and made His own forever ([Hebrews 8:10-12](/hebrews/8-10-12 "Hebrews 8:10-12 - The New Covenant")).

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Isaiah 8:1

¶ Moreover the LORD said unto me, Take thee a great roll, and write in it with a man's pen concerning Mahershalalhashbaz.

Isaiah 8:3

And I went unto the prophetess; and she conceived, and bare a son. Then said the LORD to me, Call his name Mahershalalhashbaz.