Hosea 1:3
Verse (Click for Chapter)
New International Version
So he married Gomer daughter of Diblaim, and she conceived and bore him a son.

New Living Translation
So Hosea married Gomer, the daughter of Diblaim, and she became pregnant and gave Hosea a son.

English Standard Version
So he went and took Gomer, the daughter of Diblaim, and she conceived and bore him a son.

New American Standard Bible
So he went and took Gomer the daughter of Diblaim, and she conceived and bore him a son.

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

Holman Christian Standard Bible
So he went and married Gomer daughter of Diblaim, and she conceived and bore him a son.

International Standard Version
So he went out and married Diblaim's daughter Gomer. She conceived with him and gave birth to a son.

NET Bible
So Hosea married Gomer, the daughter of Diblaim. Then she conceived and gave birth to a son for him.

New Heart English Bible
So he went and took Gomer the daughter of Diblaim; and she conceived, and bore him a son.

GOD'S WORD® Translation
So Hosea married Gomer, daughter of Diblaim. She became pregnant and had a son.

JPS Tanakh 1917
So he went and took Gomer the daughter of Diblaim; and she conceived, and bore him a son.

New American Standard 1977
So he went and took Gomer the daughter of Diblaim, and she conceived and bore him a son.

Jubilee Bible 2000
So he went and took Gomer the daughter of Diblaim, who conceived and bore him a son.

King James 2000 Bible
So he went and took Gomer the daughter of Diblaim; who conceived, and bore him a son.

American King James Version
So he went and took Gomer the daughter of Diblaim; which 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.

Douay-Rheims Bible
So he went, and took Gomer the daughter of Debelaim: and she conceived and bore him a son.

Darby Bible Translation
And he went and took Gomer the daughter of Diblaim; and she conceived and bore him a son.

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

Webster's Bible Translation
So he went and took Gomer the daughter of Diblaim; who conceived, and bore him a son.

World English Bible
So he went and took Gomer the daughter of Diblaim; and she conceived, and bore him a son.

Young's Literal Translation
And he goeth and taketh Gomer daughter of Diblaim, and she conceiveth and beareth to him a son;
Study Bible
Hosea's Wife and Children
2When the LORD first spoke through Hosea, the LORD said to Hosea, "Go, take to yourself a wife of harlotry and have children of harlotry; for the land commits flagrant harlotry, forsaking the LORD." 3So he went and took Gomer the daughter of Diblaim, and she conceived and bore him a son. 4And the LORD said to him, "Name him Jezreel; for yet a little while, and I will punish the house of Jehu for the bloodshed of Jezreel, and I will put an end to the kingdom of the house of Israel.…
Cross References
Genesis 4:1
Now the man had relations with his wife Eve, and she conceived and gave birth to Cain, and she said, "I have gotten a manchild with the help of the LORD."

Ezekiel 23:4
"Their names were Oholah the elder and Oholibah her sister. And they became Mine, and they bore sons and daughters. And as for their names, Samaria is Oholah and Jerusalem is Oholibah.
Treasury of Scripture

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

Isaiah 8:1-3 Moreover the LORD said to me, Take you a great roll, and write in …

(3) Gomer the daughter of Diblaim.--Gomer means complete, or perfect, but whether in external beauty or in wickedness of character is not easy to determine.

Verse 3. - So he went and took Gomer the daughter of Diblaim; which conceived, and bare him a son. Kimchi conjectures that "Gomer was the name of a harlot well known at that time;" he also explains the name, according to his view of its symbolic import, as follows: "Gomer has the meaning of completion;" as if the prophet said, He will fully execute on them the punishment of their transgressions that he may forgive their iniquity." The names of the children born to the prophet are significant and symbolical; and their symbolic significance is explained. The names mentioned in this verse are also significant, though their significance is not expressly stated, as in the former case; the cause of the omission being the fact that these names were not, like the others, now received for the first time, but simply retained. Gomer denotes "completion" or" consummation," from a verbal root signifying "to perfect" or "come to an end; and Diblaim is the dual of deblelah, the plural being debhelim, from the verb dabhal, to press together into a mass, especially a round mass. The meaning of the word, then, is "two cakes," that is, of dried figs pressed together in lumps. It may be observed, in passing, that the Greek παλάθη seems to come from the Aramaic form debhalta, by the omission of the initial daleth. But what is the mystic meaning which the prophet veils under the two names Consummation and Compressed fig-cakes (cakes of compressed figs)? The one may hint not obscurely consummation in sin and in the suffering which is the ultimate consequence of sin; while the other may imply the sweetness of sensual indulgences, especially such as idolatrous celebrants were prone to. If, then, the symbolical interpretation of these names be allowable, we may accept that given by Jerome. He says, "Out of Israel is taken typically by Hosea a wife consummated in fornication, and a perfect daughter of pleasure which seems sweet and pleasant to those who enjoy it." There is, moreover, an obvious appropriateness in the names thus symbolically understood. The prophet, whose name signifies "salvation," marries a woman who was a daughter of plea. sure and a votary of sin; this alliance represents the relation into which Jehovah, with his saving power, had mercifully taken Israel; but that people, unmindful and unthankful for such mercy, and intent on the indulgence of a sinful course, went from bad to worse in apostasy and idolatry till God at length left them in their impenitence and abandoned them to their fate. The conception and birth of Gomer's son to the prophet, though several authorities omit "him," give no countenance to the idea of the child being supposititious; and so far there seems to be some confirmation of the opinion of Keil referred to under ver. 2. So he went and took Gomer the daughter of Diblaim,.... In the course of prophesying he made mention of this person, who was a notorious common strumpet; and suggested hereby that they were just like her; or these were fictitious names he used to represent their case by Gomer signifies both "consummation" and "consumption" (l); and this harlot is so called, because of her consummate beauty, and her being completely mistress of all the tricks of one; or, being consummately wicked, a perfect whore, common to all; and because her ruin and destruction, persisting in such practices, were inevitable, and so a fit emblem of the present and future condition of Israel. Diblaim may be considered either as the name of a man, a word of the same form with Ephraim; or of a woman, the mother of Gomer; or else of a place, the wilderness of Diblath, Ezekiel 6:14 and signifies "a cake of dried figs" (m); which, in that country, was reckoned delicious eating; and so denotes, either that both the sin and ruin of this people were owing to their luxury, or indulging themselves in carnal pleasures, through the great affluence they were possessed of; or that their original was from a wilderness, and for their sins should be reduced to a desolate state again:

which conceived and bare him a son; whose name, and what he was an emblem of, are declared in the following verse. The Targum is,

"and he went and prophesied over them, that if they returned, it should be forgiven them: but, if not, as fig tree leaves drop off, so should they; but they added, and did evil works.''

(l) A rad. "perfecit, desiit", Gussetius. (m) Vox "significat massas ficuum compressarum et siccatarum", Rivetus, Tarnovius. 3. Gomer … daughter of Diblaim—symbolical names; literally, "completion, daughter of grape cakes"; the dual expressing the double layers in which these dainties were baked. So, one completely given up to sensuality. Maurer explains "Gomer" as literally, "a burning coal." Compare Pr 6:27, 29, as to an adulteress; Job 31:9, 12.1:1-7 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 must 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 unmerited goodness and unwearied patience, and of the perverseness and ingratitude of Israel. We should be broken and wearied with half that 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 Lord appoints. The prophet must show the ruin of the people, in the names given to his children. He foretells the fall of the royal family in the name of his first child: call his name Jezreel, which signifies dispersion. He foretells God's abandoning the nation in the name of the second child; Lo-ruhamah, not beloved, or not having obtained mercy. God showed great mercy, but Israel abused his favours. Sin turns away the mercy of God, even from Israel, his own professing people. If pardoning mercy is denied, no other mercy can be expected. Though some, through unbelief, are broken off, yet God will have a 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.
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