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 simply intended to symbolize the relation already existing between Jehovah and Israel, and not the way in which it had come into existence. The “wife of whoredoms” does not represent the nation of Israel in its virgin state at the conclusion of the covenant at Sinai, but the nation of the ten tribes in its relation to Jehovah at the time of the prophet himself, when the nation, considered as a whole, had become a wife of whoredom, and in its several members resembled children of whoredom. The reference to the children of whoredom, along with the wife of whoredom, indicates unquestionably à priori, that the divine command did not contemplate an actual and outward marriage, but simply a symbolical representation of the relation in which the idolatrous Israelites were then standing to the Lord their God. The explanatory clause, “for the land whoreth,” etc., clearly points to this. הארץ, “the land,” for the population of the land (cf. Hos 4:1). זנה מאחרי יי, to whore from Jehovah, i.e., to fall away from Him (see at Hos 4:12).

Verse 3
Hos 1:3“And he went and took Gomer, the daughter of Diblaim; and she conceived, and bare him a son.” Gomer does indeed occur in Gen 10:2-3, as the name of a people; but we never meet with it as the name of either a man or a woman, and judging from the analogy of the names of her children, it is chosen with reference to the meaning of the word itself. Gomer signifies perfection, completion in a passive sense, and is not meant to indicate destruction or death (Chald. Marck), but the fact that the woman was thoroughly perfected in her whoredom, or that she had gone to the furthest length in prostitution. Diblaim, also, does not occur again as a proper name, except in the names of Moabitish places in Num 33:46 (‛Almon-diblathaim) and Jer 48:22 (Beth-diblathaim); it is formed from debhēlâh, like the form 'Ephraim, and in the sense of debhēlı̄m, fig-cakes. “Daughter of fig-cakes,” equivalent to liking fig-cakes, in the same sense as “loving grape-cakes” in Hos 3:1, viz., deliciis dedita. The symbolical interpretation of these names is not affected by the fact that they are not explained, like those of the children in Hos 1:4., since this