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 the accents, but belongs to לך, and is placed first for the sake of emphasis. Loving the woman, as the carrying out of the divine command in Hos 3:2 clearly shows, is in fact equivalent to taking a wife; and ‘âhabh is chosen instead of lâqach, simply for the purpose of indicating at the very outset the nature of the union enjoined upon the prophet. The woman is characterized as beloved of her companion (friend), and committing adultery. רע denotes a friend or companion, with whom one cherishes intercourse and fellowship, never a fellow-creature generally, but simply the fellow-creature with whom one lives in the closest intimacy (Exo 20:17-18; Exo 22:25, etc.). The רע (companion) of a woman, who loves her, can only be her husband or paramour. The word is undoubtedly used in Jer 3:1, Jer 3:20, and Sol 5:16, with reference to a husband, but never of a fornicator or adulterous paramour. And the second epithet employed here, viz., “committing adultery,” which forms an unmistakeable antithesis to אהבת רע, requires that it should be understood in this instance as signifying a husband; for a woman only becomes an adulteress when she is unfaithful to her loving husband, and goes with other men, but not when she gives up her beloved paramour to live with her husband only. If the epithets referred to the love shown by a paramour, by which the woman had annulled the marriage, this would necessarily have been expressed by the perfect or pluperfect. By the participles אהבת and מנאפת, the love of the companion and the adultery of the wife are supposed to be continued and contemporaneous with the love which the prophet is to manifest towards the woman. This overthrows the assertion made by Kurtz, that we have before us a woman who was already married at the time when the prophet was commanded to love her, as at variance with the grammatical construction, and changing the participle into the pluperfect. For, during the time that the prophet loved the wife he had taken, the רע who displayed his love to her could only be her husband, i.e., the prophet himself, towards whom she stood in the closest intimacy, founded upon love, i.e., in the relation of marriage. The correctness of this view, that the רע is the prophet as husband, is put beyond all possibility of doubt by the explanation of the divine command which follows. As Jehovah lovers the sons of Israel, although or whilst they turn to other gods, i.e., break