Hosea 2:14-20

^A “therefore” = ken. Perhaps from kun (properly, in a perpendicular position; literally, to establish, fix, fasten, prepare; figuratively, it is certainty, to be firm, faithfulness, render sure or prosperous). This is to set upright. Generally used figuratively to mean thus, so, afterwards, rightly so.
^B “now” = hinneh. From hen (lo! Behold! If, though; an expression of surprise). This is to draw attention, show suddenness or surprise, or to emphasize the importance of the coming statement. See! Lo! Behold!
^C “allure” = pathah. This is to be wide, open, or roomy. Figuratively, it can mean to be simple. Alternately, it can mean to delude, deceive, entice, or flatter.
^D “bring” = halak. This is go, come, walk. It is walk literally and figuratively and includes people and animals. It can be used figuratively for one’s moral life – how we walk according to God’s way or against it. It can also refer to the walk of life as in the course one’s life takes, the choices we make, etc.
^E “wilderness” = midbar. From dabar (to speak, command, declare). This is mouth or speech. It can also be desert or wilderness. Additionally, it can be used for a pasture to which one drives cattle.

^F “speak” = dabar. Related to “wilderness” in v14. See note E above.
^G “tenderly” = leb. From the same as lebab (the heart, courage, one’s inner self, the mind, the will; only used in a figurative sense in the Bible); may be related to labab (to encourage; properly, to be encased as with fat; used in a good sense, this means to transport someone with love; used in a bad sense, it can mean to dull one’s senses). This is inner self, mind, will, feelings, the center.
^H “give” = natan. This is to give, put, set, offer. It is to give literally or figuratively.
^I “vineyards” = kerem. This is a vineyard, garden, vines, or a vintage.

^J “Valley” = emeq. From amoq (to be deep in a literal or figurative sense; profound). This is Vale or valley – frequently part of place names.
^K “Achor” = Akor. 5x in OT. From akar (properly to stir water – figuratively, to trouble, harm, afflict, or worsen). This is Achor or Akor, a place whose name means “disturbance” or “troubled.”
^L “door” = petach. From patach (to open wide in a literal or figurative sense, loosen, plow, carve). This is opening, door, gate, entrance.
^M “hope” = tiqvah. From qavah (to wait, look, gather together, bind together, collect; figuratively, to expect). This is literally a cord used to attach things. Figuratively, it’s expectation, hope, what you long for.

^N “respond” = anah. This is answer, respond, announce, sing, shout, or testify. It means to pay attention, which implies responding and, by extension, starting to talk. Used in a specific sense for singing, shouting, testifying, etc.
^O “days” = yom. Root may mean being hot. This is the day in a literal or figurative sense. It can also mean birth, age, daylight, continually or other references to time.
^P “youth” = naur. From naar (child or a servant; a child in their active years so they could be aged anywhere from infancy to adolescence); perhaps from naar (to shake, toss up and down, tumble around). This is youth or childhood.

^Q “time” = yom. Same as “days” in v15. See note O above.
^R “came out” = alah. This is to go up, approach, ascend, be high, be a priority; to arise in a literal or figurative sense.
^S “land” = erets. Root may mean to be firm. This is earth, ground, field land, or country.
^T “Egypt” = Mitsrayim. Perhaps from matsor (besieged or fortified place, bulwark, entrenchment; something hemmed in; a siege or distress or fastness); from tsur (to confine, besiege, to cramp). This is Egypt.

^U {untranslated} = hayah. This is to be or become, to happen.
^V “says” = neum. From na’am (to speak a prophecy; properly, to whisper, which implies saying an oracle). This is an utterance or speaking an oracle.
^W “Lord” = YHVH. Related to {untranslated} in v16. From havah (to be, become) or hayah (see note U above). This is the name of the God of Israel, the self-existent and eternal one, the tetragrammaton. This pronunciation has been lost to time so “Lord” is generally used in its place.

^X “call” = qara. This is to call or call out – to call someone by name. Also used more broadly for calling forth.
^Y “husband” = ish. Perhaps from enosh (human, humankind, mortal); from anash (to be weak, sick, or frail). This is man, husband, another, or humankind.
^Z “longer” = od. From ud (to admonish, repeat, duplicate, testify, restore, record, relieve). This is still, yet, again, more.
^AA “Baal” = Bali. 1x in OT. From balah (to grow old, wear out, waste away, consume, spend) OR from baal (owner, master, husband); {from baal (to marry, have dominion over, to master)}. This is Baal, my lord, or Baali. It may mean without or decayed.

^BB “remove” = sur. This is to turn aside in a literal or figurative sense – to depart, decline, rebel, remove, or withdraw.
^CC “names” = shem. May be from sum (to put, place, set). This is name, fame, renown. A name was thought to indicate something essential about a person – something about their individuality. So, this word can also mean honor, authority, or character.
^DD “Baals” = Baal. Related to “Baal” in v16. From the same as baal (see note AA above). This is Baal, literally “lord,” a Phoenician god.

^EE “mouth” = peh. This is mouth in a literal or figurative sense. So, more literally, it can be beak or jaws. More figuratively, it refers to speech, commands, or promises.
^FF “mentioned” = zakar. This is to remember, to mark something so that it can be recalled, to be mindful of, to mention.
^GG “more” = od. Same as “longer” in v16. See note Z above.

^HH “make” = karat. This is to cut down, cut off, or make a covenant (idiom for making a covenant is “to cut a covenant”). It can also mean to destroy, fail, or consume.
^II “covenant” = berit. Perhaps from barah (to eat, choose, make clear); perhaps from bar (grain, wheat); from barar (to select, purify, cleanse, test, brighten, polish). This is a compact, covenant, alliance, treaty, or league.
^JJ “wild” = sadeh. From the same as shadday (almighty, field, land); from shadad (to devastate, ruin, destroy, oppress, be powerful). Or, it may be from a word that means to spread out. This is field, ground, soil, or land. It can be used to mean wild as in a wild animal.
^KK “animals” = chay. From chayah (to live or keep alive literally or figuratively). This is alive, living, lifetime. It can also be used to describe someone’s age. It can refer to animals, plants, water, or a company or congregation of people. It is life in a very broad sense.

^LL “birds” = oph. From uph (to fly, flee, shine, be weary, be faint). This is a flying creature.
^MM “air” = shamayim. Root may mean being lofty. This is sky, the air, or heaven. It is in a dual noun form so this might refer to the part of the sky where the clouds move on the one hand and the part beyond that where the sun, moon, and stars are on the other hand.
^NN “creeping things” = remes. 17x in OT. From ramas (gliding swiftly, moving with quick steps or crawling; to swarm or prowl or move about). This is things that move rapidly or creep such as reptiles.
^OO “ground” = adamah. From the same as adam (man, humankind); perhaps from ‘adom (to be red). This is ground, earth, soil as red, or land.

^PP “abolish” = shabar. This is break, collapse, destroy, break in pieces, tear. It is bursting in a literal or figurative sense.
^QQ “bow” = qeshet. Perhaps from qush (to set a trap, lure, ensnare) OR from qashah (to be fierce, cruel, dense, tough, severe). This is a bow, arrow, or archer. Bow can be used figuratively for strength.
^RR “sword” = chereb. From charab (to attack, slay). This is any sharp instrument like a sword, dagger, axe, or mattock.

^SS “war” = milchamah. From lacham (to eat or feed on; figuratively, to battle as a kind of consumption/destruction). This is battle, war, fighting, or one who fights (i.e. a warrior).
^TT “lie down” = shakab. This is to lie down, lodge. It is lying for sleep, sex, or other reasons.
^UU “safety” = betach. From batach (to hide for refuge, be secure or sure; figuratively, it refers to trust, being confident, or hoping). This is a place of refuge. So, abstractly, it can be confidence, security, hope, trust, or assurance.

^VV “take…for…wife” = aras. 11x in OT. This is to betroth or engage for marriage.
^WW “forever” = olam. This is a long scope of time whether in the past (antiquity, ancient time) or in the future (eternal, everlasting).
^XX “righteousness” = tsedeq. This is rightness, righteousness, vindication. It is everything that is just or ethical. That which is right in a natural, moral, or legal sense. It also includes just weights (i.e. true weights). Figuratively, this is justice, righteousness, equity – even prosperity.
^YY “justice” = mishpat. From shaphat (to judge, defend, pronounce judgment, condemn, govern). This is a verdict or formal sentence whether from humans or from God. It includes the act of judging as well as the place that judging takes place, the suit itself, and the penalty. Abstractly, this is justice, which includes the rights of the participants.

^ZZ “steadfast love” = chesed. From chasad (being good, kind, merciful; may mean bowing one’s neck as is done in the presence of an equal for courtesy’s sake; so, if one in a superior position is treating you like an equal, that is what is captured here). This is favor, goodness, kindness, loving kindness, pity, reproach, or a good deed. When done by God to humanity, this is mercy/loving kindness. When done by humanity to God, it is piety.
^AAA “mercy” = racham. From the same as rechem (womb); from racham (to love, have compassion, have mercy); from racham (compassion, tender love, womb, compassion; the womb as that which cherishes the fetus). This is compassion, mercy, or tender love.
^BBB “faithfulness” = emunah. From aman (to believe, endure, fulfill, confirm, support, be faithful, put one’s trust in, be steadfast. Figuratively, this is to be firm, steadfast, or faithful, trusting, believing, being permanent, morally solid). This word is literally firmness, but figuratively fidelity, faithfulness, honesty, responsibility, trust, truth, steadfastness. This word shares a root with the word “Amen.”
^CCC “know” = yada. This is to know, acknowledge, advise, answer, be aware, be acquainted with. Properly, this is to figure something out by seeing. It includes ideas of observation, recognition, and care about something. It can be used causatively for instruction, designation, and punishment.