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Hosea 3:1 [study!]

American Standard Version (ASV 1901) [2]
— And Jehovah said unto me, Go again, love a woman beloved of [her] friend, and an adulteress, even as Jehovah loveth the children of Israel, though they turn unto other gods, and love cakes of raisins.
King James Version (KJV 1769)
— 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.
New American Standard Bible (NASB ©1995)
— Then the LORD said to me, “Go again, love a woman [who] is loved by [her] husband, yet an adulteress, even as the LORD loves the sons of Israel, though they turn to other gods and love raisin cakes.”
Webster's Revision of the KJB (WEB 1833)
— Then said the LORD to me, Go yet, love a woman beloved by [her] friend, yet an adulteress, according to the love of the LORD towards the children of Israel, who look to other gods, and love flagons of wine.
Darby's Translation (DBY 1890)
— And Jehovah said unto me, Go again, love a woman beloved of a friend, and an adulteress, according to the love of Jehovah for the children of Israel, though they turn to other gods, and love raisin-cakes.
Rotherham's Emphasized Bible (EBR 1902)
— Then said Yahweh unto me, Once more, go love a woman who loveth a friend, and is an adulteress,—according to the love of Yahweh unto the sons of Israel, though they keep turning away unto other gods, and love [idolatrous] raisin-cakes.
Young's Literal Translation (YLT 1898)
— And Jehovah saith unto me: 'Again, go, love a woman, loved of a friend, and an adulteress, like the loved of Jehovah, the sons of Israel, and they are turning unto other gods, and are lovers of grape-cakes.'
Douay-Rheims Challoner Revision (DR 1750)
— And the Lord said to me: Go yet again, and love a woman beloved of her friend, and an adulteress: as the Lord loveth the children of Israel, and they look to strange gods, and love the husks of the grapes.
Original King James Bible (AV 1611) [2]
— Then said the LORD vnto me, Goe yet, loue a woman (beloued of [her] friend, yet an adulteresse) according to the loue of the LORD toward the children of Israel, who looke to other gods, and loue flagons of wine.
Brenton Greek Septuagint (LXX, Restored Names)
— And the Lord said to me, Go yet, and love a woman that loves evil things, an adulteress, even as the Lord loves the children of Israel, and they have respect to strange gods, and love cakes of dried grapes.
Full Hebrew Names / Holy Name KJV (2008) [2] [3]
— Then said Yahweh unto me, Go yet, love a woman beloved of [her] friend, yet an adulteress, according to the love of Yahweh toward the children of Yisrael, who look to other elohim, and love flagons of wine.

Strong's Numbers & Hebrew NamesHebrew Old TestamentColor-Code/Key Word Studies
Then said 559
{0559} Prime
A primitive root; to say (used with great latitude).
<8799> Grammar
Stem - Qal (See H8851)
Mood - Imperfect (See H8811)
Count - 19885
Yhw יָהוֶה 3068
{3068} Prime
From H1961; (the) self Existent or eternal; Jehovah, Jewish national name of God.
unto x413
(0413) Complement
(Used only in the shortened constructive form (the second form)); a primitive particle, properly denoting motion towards, but occasionally used of a quiescent position, that is, near, with or among; often in general, to.
me, Go y3212
[3212] Standard
A primitive root (compare H1980); to walk (literally or figuratively); causatively to carry (in various senses).
<8798> Grammar
Stem - Qal (See H8851)
Mood - Imperative (See H8810)
Count - 2847
(1980) Complement
Akin to H3212; a primitive root; to walk (in a great variety of applications, literally and figuratively).
yet, x5750
(5750) Complement
From H5749; properly iteration or continuance; used only adverbially (with or without preposition), again, repeatedly, still, more.
love 157
{0157} Prime
A primitive root; to have affection for (sexually or otherwise).
<8798> Grammar
Stem - Qal (See H8851)
Mood - Imperative (See H8810)
Count - 2847
a woman 802
{0802} Prime
The first form is the feminine of H0376 or H0582; the second form is an irregular plural; a woman (used in the same wide sense as H0582).
beloved 157
{0157} Prime
A primitive root; to have affection for (sexually or otherwise).
<8803> Grammar
Stem - Qal (See H8851)
Mood - Participle Passive (See H8815)
Count - 1415
of [her] friend, 7453
{7453} Prime
From H7462; an associate (more or less close).
yet an adulteress, 5003
{5003} Prime
A primitive root; to commit adultery; figuratively to apostatize.
<8764> Grammar
Stem - Piel (See H8840)
Mood - Participle (See H8813)
Count - 685
according to the love 160
{0160} Prime
Feminine of H0158 and meaning the same.
of Yhw יָהוֶה 3068
{3068} Prime
From H1961; (the) self Existent or eternal; Jehovah, Jewish national name of God.
toward x853
(0853) Complement
Apparently contracted from H0226 in the demonstrative sense of entity; properly self (but generally used to point out more definitely the object of a verb or preposition, even or namely).
the children 1121
{1121} Prime
From H1129; a son (as a builder of the family name), in the widest sense (of literal and figurative relationship, including grandson, subject, nation, quality or condition, etc., (like H0001, H0251, etc.).
of Yi$rl יִשׂרָאֵל, 3478
{3478} Prime
From H8280 and H0410; he will rule as God; Jisrael, a symbolical name of Jacob; also (typically) of his posterity.
who x1992
(1992) Complement
Masculine plural from H1931; they (only used when emphatic).
look 6437
{6437} Prime
A primitive root; to turn; by implication to face, that is, appear, look, etc.
<8802> Grammar
Stem - Qal (See H8851)
Mood - Participle Active (See H8814)
Count - 5386
to x413
(0413) Complement
(Used only in the shortened constructive form (the second form)); a primitive particle, properly denoting motion towards, but occasionally used of a quiescent position, that is, near, with or among; often in general, to.
other 312
{0312} Prime
From H0309; properly hinder; generally next, other, etc.
lhm אֱלֹהִים, 430
{0430} Prime
Plural of H0433; gods in the ordinary sense; but specifically used (in the plural thus, especially with the article) of the supreme God; occasionally applied by way of deference to magistrates; and sometimes as a superlative.
and love 157
{0157} Prime
A primitive root; to have affection for (sexually or otherwise).
<8802> Grammar
Stem - Qal (See H8851)
Mood - Participle Active (See H8814)
Count - 5386
flagons 809
{0809} Prime
Feminine of H0808; something closely pressed together, that is, a cake of raisins or other comfits.
of wine. 6025
{6025} Prime
From an unused root probably meaning to bear fruit; a grape.
Jamieson-Fausset-Brown Commentary

Hosea 3:1

_ _ Hosea 3:1-5. Israel’s condition in their present dispersion, subsequent to their return from Babylon, symbolized.

_ _ The prophet is to take back his wife, though unfaithful, as foretold in Hosea 1:2. He purchases her from her paramour, stipulating she should wait for a long period before she should be restored to her conjugal rights. So Israel is to live for a long period without her ancient rites of religion, and yet be free from idolatry; then at last she shall acknowledge Messiah, and know Jehovah’s goodness restored to her.

_ _ Go yet — “Go again,” referring to Hosea 1:2 [Henderson].

_ _ a woman — purposely indefinite, for thy wife, to express the separation in which Hosea had lived from Gomer for her unfaithfulness.

_ _ beloved of her friend — used for “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.

_ _ who look to other gods — that is, have done so heretofore, but henceforth (from the return from Babylon) shall do so no more (Hosea 3:4).

_ _ flagons of wine — rather, pressed cakes of dried grapes, such as were offered to idols (Jeremiah 7:18) [Maurer].

Matthew Henry's Commentary

Hosea 3:1-5

_ _ Some think that this chapter refers to Judah, the two tribes, as the adulteress the prophet married (Hosea 1:3) represented the ten tribes; for this was not to be divorced, as the ten tribes were, but to be left desolate for a long time, and then to return, as the two tribes did. But these are called the children of Israel, which was the ten tribes, and therefore it is more probable that of them this parable, as well as that before, is to be understood. Go, and repeat it, says God to the prophet; Go yet again. Note, For the conviction and reduction of sinners it is necessary that precept be upon precept, and line upon line. If they will not believe one sign, try another, Exodus 4:8, Exodus 4:9. Now,

_ _ I. In this parable we may observe,

_ _ 1. God's goodness and Israel's badness strangely serving for a foil to each other, Hosea 3:1. Israel is as a woman beloved of her friend, either of him that has married her or of him that only courts her, and yet an adulteress; such is the case between God and Israel. We say of those whose affection is mutual that there is no love lost between them; but here we find a great deal of the love even of God himself lost and thrown away upon an unworthy ungrateful people. The God of Israel retains a very great love for the children of Israel, and yet they are an evil and adulterous generation. Be astonished, O heavens! at this, and wonder, O earth! (1.) That God's goodness has not put an end to their badness; the Lord loves them, has a kindness for them, and is continually showing kindness to them; they know it, they cannot but own it, that he has been as a friend and Father to them; and yet they look to other gods, gods that they can see, and to the love of which they are drawn by the eye; they look to them with an eye of adoration (they offer up all their services to them) and with an eye of dependence (they expect all their comforts from them); if they were restrained from bowing the knee to idols, yet they gave them an amorous glance, and had eyes full of that spiritual adultery. And they loved flagons of wine; they joined with idolaters because they lived merrily and drank hard; they had a kindness for other gods for the sake of the plenty of good wine with which they had been sometimes treated in their temples. Idolatry and sensuality commonly go together; those that make a god of their belly, as drunkards do, will easily be brought to make a god of any thing else. God's priests were to drink no wine when they went in to minister, and his Nazarites none at all. But the worshippers of other gods drank wine in bowls; nay, no less than flagons of wine would content them. (2.) That their badness had not stopped the current of his favours to them. This is a wonder of mercy indeed, that she is thus beloved of her friend, though an adulteress; such is the love of the Lord towards the children of Israel. “Go,” says God, “love such a woman; see if thou canst find in thy heart to do it. No, thou canst not, the breast of no man would admit such a love; yet such is my love to the children of Israel; it is love to the loveless, to the unlovely, to those that have a thousand times forfeited it.” Note, In God's goodwill to poor sinners his thoughts and ways are infinitely above ours, and his love is more condescending and compassionate than ours is, or can be; in this, as much as any thing, he is God, and not man, Hosea 11:9.

_ _ 2. The method found for the bringing of a God so very good and a people so very bad together again; this is the thing aimed at, and what God aims at he will accomplish. To our great surprise, we find a breach thus wide as the sea effectually healed; miracles cease not so long as divine mercy does not cease. Observe here, (1.) The course God takes to humble them and make them know themselves (Hosea 3:2): I bought her to me for fifteen pieces of silver, and a homer and a half of barley, that is, I courted her to be reconciled, to leave her ill courses, and return to her first husband, as Hosea 2:14. I allured her, and spoke comfortably to her; as the Levite who went after his concubine that had played the harlot from him, and had run away with another man, spoke friendly to her, Judges 19:3. But here the present which the prophet brought her for the purchasing of her favour is observed to be a very small one; but it was all that was intended for her separate maintenance, and in it she is reduced to a short allowance, and, to punish her for her pride, is made to look very mean. When Samson went to be reconciled to his wife that had disobliged him he visited her with a kid (Judges 15:1), which was a genteel entertainment. But the prophet here visited his wife with fifteen pieces of silver, a small sum, which yet she must be content to live upon a great while, so long as till her husband thought fit to restore her to her first estate. She shall also have a homer and a half of barley, for bread-corn, and that is all she must expect till she be sufficiently humbled, and, by a competent time of trial, satisfactory proof given that she is indeed reformed. Let her be made sensible that it is not for her own merit that her husband makes court to her; it is but a lame price that he values her at. The price of a servant was thirty shekels, Exodus 21:32. This was but half so much; yet let her know that it is more than she is worth. God had given Egypt for Israel's ransom once, so precious were they then in his sight, and so honourable, Isaiah 43:3, Isaiah 43:4. But now that they have gone a whoring from him he will give but fifteen pieces of silver for them, so much have they lost in their value by their iniquity. Note, Those whom God designs honour and comfort for he first makes sensible of their own worthlessness, and brings them to acknowledge, with the prodigal, I am no more worthy to be called thy son. Time was when Israel was fed with the finest of the wheat, but they grew wanton, and loved flagons of wine, and therefore, in order to the humbling and reducing of them, they must be brought in the land of their captivity to eat barley-bread, and be thankful they can get it, and to eat that too by weight and measure, whereas they did not use to be stinted. Note, Poverty and disgrace sometimes prove a happy means of making great sinners true penitents. (2.) The new terms upon which God is willing to come with them (Hosea 3:3): Thou shalt abide for me many days, and shalt not be for another, so will I be for thee. He might justly have given them a bill of divorce, and have resolved to have no more to do with them; but he is willing to show them kindness, and that the matter should be compromised; he deals not with them in strict justice, according to the rigour of the law, but according to the multitude of his mercies; and it represents God's gracious dealings with the apostate race of mankind, that had gone a whoring from him; he bought them indeed with an inestimable price, not for their honour, but for the honour of his own justice; and now this is the proposal he makes to them, the covenant of grace he is willing to enter into with them — they must be to him a people, and he will be to them a God, the same with the proposal here made to Israel. [1.] They must take to themselves the shame of their apostasy from him, must submit to, and accept of, the punishment of their iniquity: Thou shalt abide for me many days in solitude and silence, as a widow that is desolate and in sorrow; they must lay aside their ornaments, and wait with patience and submission to know what God will do with them, and whether he will please to admit such unworthy wretches into his favour again, as they did Exodus 33:4, Exodus 33:5. Their father, their husband, has spit in their face (as God said concerning Miriam), has put them under the marks of his displeasure, and therefore, like her, they must be ashamed seven days, and be shut out of the camp (Numbers 12:14), till their uncircumcised hearts be humbled, Leviticus 26:41. Let them sit alone and keep silence, waiting for the salvation of the Lord, and in the mean time let them bear the yoke, Lamentations 3:26-28. Let them not expect that God should speedily return in mercy to them,; no, let them want it, let them wait for it many days, during all the days of their captivity, and reckon it a miracle of mercy, and well worth waiting for, it if come at last. Note, Those whom God designs mercy for he will first bring to abase themselves and to put a high value upon his favours. [2.] They must never return to folly again; that is the condition upon which God will speak peace to his people and to his saints (Psalms 85:8), and no other. “Thou shalt not play the harlot, shalt not worship idols in the land of thy captivity, while thou art there set apart for the uncleanness.” Note, It is not enough to take shame to ourselves for the sins we have committed, and to justify God in correcting us for them, but we must resolve, in the strength of God's grace, that we will not offend any more, that we will not again go a whoring from God, after the world and the flesh. Blessed be God, though it is the law of the covenant, it is not the condition of it that we shall never in any thing do amiss: “But thou shalt not play the harlot; thou shalt not serve other gods, shalt not be for another man.” In the land of their captivity they would be courted to worship the idols of the country; that would be a trial for them, a long trial, many days: “But if thou keep thy ground, and hold fast thy integrity, if, when all this comes upon thee, thou dost not stretch out thy hand to a strange god, thou wilt be qualified for the returns of God's favour.” Note, It is a certain sign that our afflictions are means of much good to us, and earnests of more, when we are kept by the grace of God from being overcome by the temptations of an afflicted state. [3.] Upon these terms their Maker will again be their husband: So will I also be for thee. This is the covenant between God and returning sinners, that, if they will be for him to serve him, he will be for them to save them. Let them renounce and abjure all rivals with God for the throne in the heart, and devote themselves entirely to him and him only, and he will be to them a God all-sufficient. If we be faithful and constant to God in a way of duty, and will never leave nor forsake him, he will be so to us in a way of mercy, and will never leave nor forsake us. And a fairer proposal could not be made.

_ _ II. In the last two verses we have the interpretation of the parable and the application of it to Israel.

_ _ 1. They must long sit like a widow, stripped of all their joys and honours, Lamentations 4:1, Lamentations 4:2. They shall abide many days without a king, and without a prince; and a nation in this condition may well be called a widow. They want the blessing, (1.) Of civil government: They shall abide without a king, and without a prince, of their own. There were kings and princes over them to oppress them and rule them with rigour, but they had no king nor prince to protect them, to fight their battles for them, to administer justice to them, and to take care of their common safety and welfare. Note, Magistracy is a very great blessing to a people, and it is a sad and sore judgment to want it. (2.) Of public worship: They shall abide without a sacrifice, and without an image (or a statue, or pillar; the word is used concerning the pillars Jacob erected, Genesis 28:18; Genesis 31:45; Genesis 35:20), and without an ephod and teraphim. The teraphim being here closely joined to the ephod, some thing the urim and thummim were meant by it in the breast-plate of the high priest. The meaning is that in their captivity they should not only have no face of a nation upon them, but no face of a church; they should not have (as a learned expositor speaks) liberty of any public profession or exercise of religion, either true or false, according to their choice. They shall have no sacrifice or altar (so the Septuagint), and therefore no sacrifice because no altar. They shall have no ephod, nor teraphim, no legal priesthood, no means of knowing God's mind, no oracle to consult in doubtful cases, but shall be all in the dark. Note, The case of those is very melancholy that are deprived of all opportunities to worship God in public. This was the case of the Jews in their captivity; and it is so far the case of the scattered Jews at this day that, though they have their synagogues, they have no temple-service. Desolate indeed is their condition that are shut out from communion with God, that have no opportunity of directing their addresses to God by sacrifice and altar, and of receiving instruction from him by ephod and teraphim.

_ _ 2. They shall at length be received again as a wife (Hosea 3:5): Afterwards, in process of time, when they have gone through this discipline, they shall return, that is, they shall repent of their idolatries and forsake them, they shall apply themselves to God and adhere to him, and herein they shall be accepted of him. Two things are here promised as instances of their return, and steps towards their acceptance with God in their return: — (1.) The enquiries they shall make after God: They shall seek the Lord their God, and David their king. Note, Those that would find God, and find favour with him, must seek him, must ask after him, covet acquaintance with him, desire to be reconciled to him, set their love on him, and labour in this that they may be accepted of him. Their seeking him implies that they had lost him, that they were lamenting their loss, and that they were solicitous to retrieve what they had lost. They shall seek him as their God; for should not a people seek unto their God? And they shall seek David their King, who can be no other than the Messiah, our Lord Jesus Christ, the Son of David, the root and offspring of David, whom David himself called Lord (Psalms 110:1), and to whom God gave the throne of his father David, Luke 1:32. The Chaldee reads it, They shall seek the service of the Lord their God, and shall obey Messiah, the Son of David their king. Compare this with Jeremiah 30:9; Ezekiel 34:23; Ezekiel 37:25. Note, Those that would seek the Lord so as to find him must apply to Jesus Christ, and must seek to him as their King, and become his willing people, and take an oath of fealty and allegiance to him. (2.) The reverence they shall have of God: They shall fear the Lord and his goodness. Some by his goodness here understand the temple, towards which they shall look, in worshipping God. The Jews say, There were three things which Israel cast off in the days of Rehoboam — the kingdom of heaven, the family of David, and the house of the sanctuary; and it will never be well with them till they return, and seek them all three, which is here promised. They shall seek the kingdom of heaven in the Lord their God, the royal family in David their King, and the temple in the goodness of the Lord. Others by his goodness understand Christ, the same with David their King. But it is rather to be taken for that attribute of God which he showed as his glory, and by which he proclaimed his name. Note, It is not only the Lord and his greatness that we are to fear, but the Lord and his goodness, not only his majesty, but his mercy. They shall flee for fear to the Lord and his goodness (so some take it), shall flee to it as their city of refuge. We must fear God's goodness, that is, we must admire it, and stand amazed at it, must adore it, and worship as Moses did at the proclaiming of this name, Exodus 34:6. We must be afraid of offending his goodness, of making any ungrateful returns for it, and so forfeiting it. There is forgiveness with God, that he may be feared, Psalms 130:4. We must rejoice with trembling in the goodness of God, must not be high-minded, but fear. Now this promise had its accomplishment when by the gospel of Christ great multitudes both of Jews and Gentiles were brought home to God, and incorporated in the New Testament church, served God in Christ, with a filial fear of divine grace, and were accepted of God as his Israel. And some think it is to be yet further accomplished in the conversion of those Jews to the faith of Christ who shall remain in unbelief, when they shall seek their Messiah as David their King, and by him all Israel shall be saved, when the fulness of the Gentiles is brought in. Time was when they sought him to put him to death, saying, We have no king but Caesar; but the day is coming when they shall seek him to appoint him their head, and to lay their necks under his yoke. He that has here promised that they shall do it will enable them to do it, and bring about this great work in his own way and time, in the latter days of the last times, the times of the Messiah: but, alas! who shall live when God does this? How far we are to expect a general conversion of that nation I cannot say; but I am sure we ought to pray that the Jews may be converted.

John Wesley's Explanatory Notes

Hosea 3:1

Of her friend — Her husband. An adulteress — Either already tainted, or that certainly will be tainted with that vice. According to the love — Let this be the emblem of my love to the children of Israel. And love — Love the feasts of their idols, where they drink wine to excess.

Geneva Bible Translation Notes

Hosea 3:1

Then said the LORD unto me, (a) 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 (b) love flagons of wine.

(a) In this the Prophet represents the person of God, who loved his Church before he called her, and did not withdraw his love when she gave herself to idols.

(b) That is, gave themselves wholly to pleasure, and could not stop, as those that are given to drunkenness.

Cross-Reference Topical ResearchStrong's Concordance
Go yet:

Hosea 1:2-3 The beginning of the word of the LORD by Hosea. And the LORD said to Hosea, Go, take unto thee a wife of whoredoms and children of whoredoms: for the land hath committed great whoredom, [departing] from the LORD. ... So he went and took Gomer the daughter of Diblaim; which conceived, and bare him a son.


Jeremiah 3:1 They say, If a man put away his wife, and she go from him, and become another man's, shall he return unto her again? shall not that land be greatly polluted? but thou hast played the harlot with many lovers; yet return again to me, saith the LORD.
Jeremiah 3:20 Surely [as] a wife treacherously departeth from her husband, so have ye dealt treacherously with me, O house of Israel, saith the LORD.
Matthew 26:50 And Jesus said unto him, Friend, wherefore art thou come? Then came they, and laid hands on Jesus, and took him.


Hosea 11:8 How shall I give thee up, Ephraim? [how] shall I deliver thee, Israel? how shall I make thee as Admah? [how] shall I set thee as Zeboim? mine heart is turned within me, my repentings are kindled together.
Deuteronomy 7:6-7 For thou [art] an holy people unto the LORD thy God: the LORD thy God hath chosen thee to be a special people unto himself, above all people that [are] upon the face of the earth. ... The LORD did not set his love upon you, nor choose you, because ye were more in number than any people; for ye [were] the fewest of all people:
Judges 10:16 And they put away the strange gods from among them, and served the LORD: and his soul was grieved for the misery of Israel.
2 Kings 13:23 And the LORD was gracious unto them, and had compassion on them, and had respect unto them, because of his covenant with Abraham, Isaac, and Jacob, and would not destroy them, neither cast he them from his presence as yet.
Nehemiah 9:18-19 Yea, when they had made them a molten calf, and said, This [is] thy God that brought thee up out of Egypt, and had wrought great provocations; ... Yet thou in thy manifold mercies forsookest them not in the wilderness: the pillar of the cloud departed not from them by day, to lead them in the way; neither the pillar of fire by night, to shew them light, and the way wherein they should go.
Nehemiah 9:31 Nevertheless for thy great mercies' sake thou didst not utterly consume them, nor forsake them; for thou [art] a gracious and merciful God.
Psalms 106:43-46 Many times did he deliver them; but they provoked [him] with their counsel, and were brought low for their iniquity. ... He made them also to be pitied of all those that carried them captives.
Jeremiah 3:1-4 They say, If a man put away his wife, and she go from him, and become another man's, shall he return unto her again? shall not that land be greatly polluted? but thou hast played the harlot with many lovers; yet return again to me, saith the LORD. ... Wilt thou not from this time cry unto me, My father, thou [art] the guide of my youth?
Jeremiah 3:12-14 Go and proclaim these words toward the north, and say, Return, thou backsliding Israel, saith the LORD; [and] I will not cause mine anger to fall upon you: for I [am] merciful, saith the LORD, [and] I will not keep [anger] for ever. ... Turn, O backsliding children, saith the LORD; for I am married unto you: and I will take you one of a city, and two of a family, and I will bring you to Zion:
Jeremiah 31:20 [Is] Ephraim my dear son? [is he] a pleasant child? for since I spake against him, I do earnestly remember him still: therefore my bowels are troubled for him; I will surely have mercy upon him, saith the LORD.
Micah 7:18-20 Who [is] a God like unto thee, that pardoneth iniquity, and passeth by the transgression of the remnant of his heritage? he retaineth not his anger for ever, because he delighteth [in] mercy. ... Thou wilt perform the truth to Jacob, [and] the mercy to Abraham, which thou hast sworn unto our fathers from the days of old.
Zechariah 1:16 Therefore thus saith the LORD; I am returned to Jerusalem with mercies: my house shall be built in it, saith the LORD of hosts, and a line shall be stretched forth upon Jerusalem.
Luke 1:54-55 He hath holpen his servant Israel, in remembrance of [his] mercy; ... As he spake to our fathers, to Abraham, and to his seed for ever.


Psalms 123:2 Behold, as the eyes of servants [look] unto the hand of their masters, [and] as the eyes of a maiden unto the hand of her mistress; so our eyes [wait] upon the LORD our God, until that he have mercy upon us.
Isaiah 17:7-8 At that day shall a man look to his Maker, and his eyes shall have respect to the Holy One of Israel. ... And he shall not look to the altars, the work of his hands, neither shall respect [that] which his fingers have made, either the groves, or the images.
Isaiah 45:22 Look unto me, and be ye saved, all the ends of the earth: for I [am] God, and [there is] none else.
Micah 7:7 Therefore I will look unto the LORD; I will wait for the God of my salvation: my God will hear me.

love flagons:

Hosea 4:11 Whoredom and wine and new wine take away the heart.
Hosea 7:5 In the day of our king the princes have made [him] sick with bottles of wine; he stretched out his hand with scorners.
Hosea 9:1-2 Rejoice not, O Israel, for joy, as [other] people: for thou hast gone a whoring from thy God, thou hast loved a reward upon every cornfloor. ... The floor and the winepress shall not feed them, and the new wine shall fail in her.
Exodus 32:6 And they rose up early on the morrow, and offered burnt offerings, and brought peace offerings; and the people sat down to eat and to drink, and rose up to play.
Judges 9:27 And they went out into the fields, and gathered their vineyards, and trode [the grapes], and made merry, and went into the house of their god, and did eat and drink, and cursed Abimelech.
Amos 2:8 And they lay [themselves] down upon clothes laid to pledge by every altar, and they drink the wine of the condemned [in] the house of their god.
Amos 6:6 That drink wine in bowls, and anoint themselves with the chief ointments: but they are not grieved for the affliction of Joseph.
1 Corinthians 10:7 Neither be ye idolaters, as [were] some of them; as it is written, The people sat down to eat and drink, and rose up to play.
1 Corinthians 10:21 Ye cannot drink the cup of the Lord, and the cup of devils: ye cannot be partakers of the Lord's table, and of the table of devils.
1 Peter 4:3 For the time past of [our] life may suffice us to have wrought the will of the Gentiles, when we walked in lasciviousness, lusts, excess of wine, revellings, banquetings, and abominable idolatries:

Heb. grapes
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Ex 32:6. Dt 7:6. Jg 9:27; 10:16. 2K 13:23. Ne 9:18, 31. Ps 106:43; 123:2. Is 17:7; 45:22. Jr 3:1, 12, 20; 31:20. Ho 1:2; 4:11; 7:5; 9:1; 11:8. Am 2:8; 6:6. Mi 7:7, 18. Zc 1:16. Mt 26:50. Lk 1:54. 1Co 10:7, 21. 1P 4:3.

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