Hosea 2:20 — Word Study
WLCוְאֵרַשְׂתִּ֥יךְ לִ֖י בֶּאֱמוּנָ֑ה וְיָדַ֖עַתְּ אֶת־ יְהוָֽה׃ ס
BSAto cutkârath covenantbᵉrîyth dayyôwm he/she/ithûwʼ withʻim alivechay fieldsâdeh withʻim birdʻôwph heavenshâmayim creepingremes landʼădâmâh bowqesheth swordchereb battlemilchâmâh to breakshâbar frommin landʼerets to lie downshâkab securitybeṭach
| Greek | English | Parsing |
|---|---|---|
| וְאֵרַשְׂתִּ֥יךְ | and I will betroth you | Verb piel sequential perfect first person common singular, suffix |
| לִ֖י | to myself | Preposition, suffix |
| בֶּאֱמוּנָ֑ה | in faithfulness | Preposition, noun common feminine singular absolute |
| וְיָדַ֖עַתְּ | and you will know | Verb, Qal, sequential perfect second person feminine singular |
| אֶת־ | the object marker | Particle |
| יְהוָֽה׃ ס | Yahweh | Noun proper |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | And I will betroth you in faithfulness, and you will know the LORD.” |
| KJV | I will even betroth thee unto me in faithfulness: and thou shalt know the LORD. |
| ASV | I will even betroth thee unto me in faithfulness; and thou shalt know Jehovah. |
| YLT | And betrothed thee to Me in faithfulness, And thou hast known Jehovah. |
| WEB | I will even betroth you to me in faithfulness; and you shall know Yahweh. |
| BBE | I will take you as my bride in good faith, and you will have knowledge of the Lord. |
The translations agree on the key terms used in this verse.
The main clause presents God's promise, followed by a prepositional phrase and a second clause that describes the result of that promise.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbהוּא
The sentence as the grammar sees it Open the tree ›
Every word here is used elsewhere in the Old Testament.
Bars are logarithmic — אֵת, the commonest word in the Hebrew Bible, stands about 11,000 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — Hosea 2:20
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — God's Covenant with Israelgenerated
Hosea 2:20 speaks of God's promise to betroth His people in faithfulness, which emphasizes the intimate relationship He desires with them. This verse is situated within a broader context where God reaffirms His commitment to Israel, illustrating the depth of His love and the expectation of mutual knowledge and fidelity. The surrounding verses highlight God's longing for a faithful relationship, contrasting with Israel's unfaithfulness.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Jeremiah 9:24 | But let him who boasts boast in this, that he understands and knows Me, that I am the LORD, who exercises loving devotion, justice and righteousness on the earth— for I delight in these things,” declares the LORD. |
| 2 | Jeremiah 24:7 | I will give them a heart to know Me, that I am the LORD. They will be My people, and I will be their God, for they will return to Me with all their heart. |
| 3 | Jeremiah 31:33–34 | “But this is the covenant I will make with the house of Israel after those days, declares the LORD. I will put My law in their minds and inscribe it on their hearts. And I will be their God, and they will be My people. |
| 4 | Ezekiel 38:23 | I will magnify and sanctify Myself, and will reveal Myself in the sight of many nations. Then they will know that I am the LORD. |
| 5 | Matthew 11:27 | All things have been entrusted to Me by My Father. No one knows the Son except the Father, and no one knows the Father except the Son and those to whom the Son chooses to reveal Him. |
The Treasury of Scripture Knowledge — 15 references, hung on the phrase they belong to
The Key Word — אֵרַשְׂתִּ֥יךְ, ve.'e.ras.Tikhgenerated
The verb אָרַשׂ (aras) means to betroth or engage, indicating a formal commitment to marriage. In this context, it signifies God's promise to enter into a covenant relationship with His people, characterized by loyalty and faithfulness.
The Piel form used here emphasizes the active role of God in this commitment, suggesting not just a passive engagement but a deliberate choice to form a bond. This word is foundational in understanding God's relational dynamics with Israel.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which uses betroth, a term that captures the essence of commitment in the context of marriage.
Sentence Structuregenerated
The main verb אֵרַשְׂתִּ֥יךְ (I will betroth you) governs the sentence, with a prepositional phrase indicating the nature of the betrothal (in faithfulness) and a second clause describing the outcome of this relationship (and you will know the LORD).
The structure highlights the promise of commitment first, followed by the anticipated result of that commitment, which is knowledge of God.
Septuagint Backgroundgenerated
The Septuagint uses the term διαθήσομαι (diathēsōmai) for אֵרַשְׂתִּ֥יךְ, indicating a covenant or agreement. This choice underscores the binding nature of the relationship God is establishing with His people.
This translation choice reflects a broader understanding of the covenant as not merely a betrothal but a serious commitment that encompasses legal and relational dimensions.
In plain words — the whole versegenerated
Hosea 2:20 expresses God's promise to betroth His people in faithfulness, leading them to truly know Him. This verse emphasizes the intimate relationship God desires with Israel, highlighting the importance of loyalty and commitment in their covenant.
Frequently Asked Questionsgenerated
It signifies a formal commitment to a covenant relationship, akin to marriage, where God promises loyalty and faithfulness.
Knowing the LORD involves an intimate understanding and relationship, which is grounded in His faithfulness to His people.
Faithfulness is essential for a strong relationship, indicating trust and reliability, which God pledges to His people.
It echoes themes found in other prophetic writings, such as Jeremiah, where God expresses His desire for a faithful relationship with His people.
Reflection Questionsgenerated
- In what ways can I reflect God's faithfulness in my relationships?
- How can I deepen my knowledge of God and understand His character more intimately?
- What commitments have I made that require faithfulness, and how can I uphold them?
- How does understanding God's covenant with His people affect my view of my relationship with Him?
The early church on this verse — how the Fathers read it
Jerome comments on this verse, highlighting the prophetic nature of God's promises and their fulfillment in the relationship with His people.
"And it shall come to pass in that day: I will hear, saith the Lord, I will hear the heavens, and they shall hear the earth. And the earth shall hear the corn, and the wine, and the oil, and they shall hear Jezrael.Early Church Fathers on Hosea 2 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Hosea 2:20 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleI will even betroth thee unto me in faithfulness,.... Which lies in keeping the marriage contract inviolable; Christ will never suffer his faithfulness to fail, nor break his covenant; as he is
Read John Gill on Hosea 2 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd I will betroth thee unto me for ever; yea, I will betroth thee unto me in righteousness, and in judgment, and in lovingkindness, and in mercies.
Read Robert Jamieson on Hosea 2 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThis verse is a third promise in the same words to comfort and encourage the true Israel, only faithfulness is here added a qualification of this new marriage, which shall continue firm on a mutual, faithful promise, love, and contract. Thou shalt know the Lord; his just anger which hath punished, his rich grace which hath now pardoned and taken into covenant again, his faithfulness and tender compassions, his all-sufficiency and sovereignty, that we may obey him, and rest satisfied in his love, as it is our reward and happiness.
Read Matthew Poole on Hosea 2 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsHosea 2:20 I will even betroth thee unto me in faithfulness: and thou shalt know the LORD.Ver. 20. I will even betroth thee unto me in faithfulness] Tremellius, Drusius, and Tarnovius render it in fide, in faith, and interpret it of de fide vera et salvifica, of that true justifying faith whereby we are united to Christ; and for this they urge the next words as an exposition of these. "And they shall know the Lord": alleging some other texts of Scripture wherein saving knowledge is put for justifying faith, as Isaiah 53:11 Jeremiah 31:33 John 17:3. The Septuagint also render it επιγνωση. Now επιγνωσις in the New Testament is often used for saving and growing faith, Titus 1:1 Colossians 2:1…
Read John Trapp on Hosea 2 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(19, 20) Then Jehovah, turning again to the wife of His youth, says to her, “I will betroth thee” (as at the first, when maiden undefiled). Three times is this phrase repeated. “Righteousness” and “judgment” indicate the equitable terms on which God would accept the penitent; and lest this thought should crush her with fear, “lovingkindness” and “tender mercies” follow; and lest this should seem too good, He adds “with faithfulness” (to myself). I will betroth thee.—It is in the betrothal of humanity to God in Christ’s incarnation that the human race, which had so deeply revolted, returns to Him, and knows the Lord.
Read Charles John Ellicott on Hosea 2 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 20. In faithfulness] Thou shalt no more prostitute thyself to idols, but be faithful to him who calls himself thy husband. Thou shalt know the Lord.] There shall be no more infidelity on thy part nor divorce on mine; and thou shalt experience me to be the sole, present, and eternal good of thy immortal spirit: and when this conviction is fully rooted, then there can be no more idolatry, for it shall be seen that an idol is nothing in the world.
Read AdamClarke on Hosea 2 →CambridgeThe Cambridge Bible for Schools and Colleges20. and thou shalt know the Lord] The ‘knowledge’ of Jehovah is repeatedly insisted upon by Hosea (see Hosea 4:1, Hosea 5:4, Hosea 6:3; Hosea 6:6); not however a merely intellectual one, but that which rests upon spiritual experience, and results in moral practice. Such experience was lacking in Hosea’s countrymen; ‘the spirit of whoredom is in the midst of them, and they have not known Jehovah’ (Hosea 5:4). It was natural to describe as an element of the realized ideal that Jehovah’s people should at last ‘know’ him. How much weaker is the alternative reading, ‘know that I am the Lord’, though supported by the precious Babylonian codex, as well as by the Vulgate!
Read Cambridge on Hosea 2 →Albert Barnes1798–1870Barnes' Notes on the BibleAnd thou shalt know the Lord - This knowledge of God follows on God’s act of betrothal and of love. “We love God, because God first loved us.” And the true knowledge of God includes the love of God.
Read Albert Barnes on Hosea 2 →The verse in English, compared — 17 translations, and where they part company
Every translation on this page is a decision someone had to make and commit to. Read down a column and you see one translator's judgement; read across a row and you see the range the Greek actually allows. The BSB is the wording the rest of this page is measured against, so it is listed first.
Modern formal
And I will betroth you in faithfulness, and you will know the LORD.”
I will even betroth you to me in faithfulness; and you shall know Yahweh.
And I will betroth you in faithfulness, and you will know the LORD.”
I will commit myself to you in faithfulness; then you will acknowledge the Lord.”
Tyndale line
I will even betroth thee unto me in faithfulness: and thou shalt know the LORD.
I will even betroth thee unto me in faithfulness; and thou shalt know Jehovah.
I will even betroth thee unto me in faithfulness: and thou shalt know the LORD.
I will even betroth thee to me in faithfulness: and thou shalt know the LORD.
I will euen marry thee vnto me in faithfulnes, and thou shalt knowe the Lord.
Strictly literal
and I will betroth thee unto me in faithfulness: and thou shalt know Jehovah.
And betrothed thee to Me in faithfulness, And thou hast known Jehovah.
And betrothed you to Me in faithfulness, || And you have known YHWH.
(2:22) And I will betroth thee unto me in faithfulness; and thou shalt know the Lord.
I will pledge myself to you in faithfulness, and you will know Yahweh.
From the Latin
And I will espouse thee to me in faith: and thou shalt know that I am the Lord.
Simplified
I will be faithful to you, my wife, and you will know me as the Lord.
I will take you as my bride in good faith, and you will have knowledge of the Lord.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Septuagint largely agree in their wording, with five of the six words matched. The Septuagint's rendering, while maintaining the core message, presents the content in its own structure and order, reflecting its interpretive style.
וְאֵרַשְׂתִּ֥יךְ לִ֖י בֶּאֱמוּנָ֑ה וְיָדַ֖עַתְּ אֶת־ יְהוָֽה׃ ס
5 of the 6 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Hosea 2:20
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
אָרַשׂ (aras) is a Hebrew verb meaning to betroth or engage. It has a primitive root form and can be used in different grammatical aspects, such as the Piel, where a man betroths a woman, and the Pual, indicating being betrothed. The entries consistently emphasize its focus on engagement for marriage.
[אָרַשׂ] vb. betroth
Pi. betroth (subj. man) obj. woman
Pu. be betrothed
base
H781 [אָרַשׂ] betroth
781 'aras aw-ras'
a primitive root; to engage for matrimony:--betroth,
espouse.
אָרַשׂ (a.ra.s) — to betroth.
1) to betroth, engage
1a) (Piel) to betroth (man or woman)
1b) (Pual) to be betrothed
Hc/Vpq1cs/Sp2fs — Verb piel sequential perfect first person common singular · suffixHc/Vpq1cs/Sp2fs
נִי (ni) — me.
Personal object pronoun - suffix for propositions and verbs without an object: 1st person singular
HR/Sp1bs — Preposition · suffixHR/Sp1bs
The Hebrew word אֱמוּנָה (*emuwnah*) is built from the root of H529, indicating concepts of firmness and steadfastness. It encompasses meanings such as fidelity, trust, and stability. The entries consistently highlight its moral implications, particularly in relation to faithfulness.
אֱמוּנָה n.f. firmness, steadfastness, fidelity
lit. firmness, steadiness
steadfastness
faithfulness, trust
base
H530 אֱמוּנָה firmness, steadfastness, fidelity . lit. firmness, steadiness
. steadfastness
. faithfulness, trust
530 'emuwnah em-oo-naw'); or (shortened) >emunah {em-oo-naw'
feminine of 529; literally firmness; figuratively security;
morally fidelity:--faith(-ful, -ly, -ness, (man)), set
office, stability, steady, truly, truth, verily.
see HEBREW for 0529
אֱמוּנָה (e.mu.nah) — faithfulness.
firmness, fidelity, steadfastness, steadiness
HR/Ncfsa — Preposition · noun common feminine singular absoluteHR/Ncfsa
An infinite attribute of Jehovah; adapted to make perfect both the confidence of those who believe his word and rely on his promises, and the despair of those who doubt his word and defy his threatenings, De 28:26 Nu 23:19 Ps 89:33-34 Heb 10:23.
→ EXHORTATION TO Ps 12:1; 31:23; Pr 20:6; 28:20; Mt 10:22; 24:45-47; 25:14-23; Lu 12:42-44; 16:10-12; 19:12-27; 1Co 4:2; Re 2:10
See OBEDIENCE, EXHORTATION TO
See PERSEVERANCE
See MINISTERS, FAITHFUL
See REPROOF, FAITHFULNESS IN
→ INSTANCES OF
Abraham Ga 3:9
Moses Heb 3:5
David 2Sa 22:22-25
Elijah 1Ki 19:10,14
יָדַע (yada`) is a Hebrew verb meaning 'to know,' encompassing a wide range of senses including perception, recognition, and experience. It can refer to knowing someone intimately or being skilled in a task. The word has various forms, indicating actions such as making known or being made known. Lexicons note its use in both literal and figurative contexts, but there is no significant disagreement among them.
יָדַע 943 vb. know
Qal
know, learn to know
perceive
perceive and see; find out and discern
discriminate, distinguish
know by experience
recognize, admit, acknowledge, confess
consider
not know = not expect
know a person, be acquainted with
know a person carnally, of sexual intercourse
know how, to do a thing, be able to do it
be skilful in
abs. have knowledge, be wise
Niph.
be made known, be or become known, of things
make oneself known of pers.
be perceived
be instructed
Pi. cause to know
Pu. known
Hiph. make known, declare
Hoph. made known
Hithp. make oneself known
base
H3045 יָדַע know .. . know, learn to know
. perceive
. perceive and see; find out and discern
. discriminate, distinguish
. know by experience
. recognize, admit, acknowledge, confess
. consider
. not know = not expect
. know a person, be acquainted with
. know a person carnally, of sexual intercourse
. . know how, to do a thing, be able to do it
. be skilful in
. abs. have knowledge, be wise
. . be made known, be or become known, of things
. make oneself known of pers.
. be perceived
. be instructed
. cause to know
. known
. make known, declare
. made known
. make oneself known
3045 yada` yaw-dah'
a primitive root; to know (properly, to ascertain by seeing);
used in a great variety of senses, figuratively, literally,
euphemistically and inferentially (including observation,
care, recognition; and causatively, instruction, designation,
punishment, etc.) (as follow):--acknowledge, acquaintance(-ted
with), advise, answer, appoint, assuredly, be aware,
(un-)awares, can(-not), certainly, comprehend, consider, X
could they, cunning, declare, be diligent, (can, cause to)
discern, discover, endued with, familiar friend, famous, feel,
can have, be (ig-)norant, instruct, kinsfolk, kinsman, (cause
to let, make) know, (come to give, have, take) knowledge, have
(knowledge), (be, make, make to be, make self) known, + be
learned, + lie by man, mark, perceive, privy to, X
prognosticator, regard, have respect, skilful, shew, can (man
of) skill, be sure, of a surety, teach, (can) tell,
יָדַע (ya.da) — to know.
1) to know
1a) (Qal)
1a1) to know
1a1a) to know, learn to know
1a1b) to perceive
1a1c) to perceive and see, find out and discern
1a1d) to discriminate, distinguish
1a1e) to know by experience
1a1f) to recognise, admit, acknowledge, confess
1a1g) to consider
1a2) to know, be acquainted with
1a3) to know (a person carnally)
1a4) to know how, be skilful in
1a5) to have knowledge, be wise
1b) (Niphal)
1b1) to be made known, be or become known, be revealed
1b2) to make oneself known
1b3) to be perceived
1b4) to be instructed
1c) (Piel) to cause to know
1d) (Poal) to cause to know
1e) (Pual)
1e1) to be known
1e2) known, one known, acquaintance (participle)
1f) (Hiphil) to make known, declare
1g) (Hophal) to be made known
1h) (Hithpael) to make oneself known, reveal oneself
Aramaic equivalent: ye.da (יְדַע "to know" H3046)
Hc/Vqq2fs — Verb · Qal · sequential perfect second person feminine singularHc/Vqq2fs
אֵת (eth) is primarily a grammatical marker in Hebrew, indicating the definite direct object of a verb. It is not translated into English and typically precedes nouns that are definite. The word is derived from a demonstrative sense of entity, related to the Hebrew word for 'self.' Its Aramaic equivalent is יָת (yat).
אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
base
H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
853 'eth ayth
apparent contracted from 226 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):--(as such unrepresented in English).
see HEBREW for 0226
אֵת (et) — [Obj.].
sign of the definite direct object, not translated in English but generally preceding and indicating the accusative
Aramaic equivalent: yat (יָת "whom" H3487)
HTo — ParticleHTo
יְהֹוָה (ye.ho.vah) is the proper name of the God of Israel, often rendered as Jehovah or the Lord. It signifies the self-existent or eternal nature of God. The name is closely associated with the revelation to Moses in Exodus 3:12-15 and is used in conjunction with other terms to denote sacred places. Some scholars suggest it derives from a root meaning 'to bring into being.'
יהוה c. 6823 i.e. יַהְוֶה n.pr.dei Yahweh, the proper name of the God of Israel—(1. MT יְהֹוָה 6518 (Qr אֲדֹנָי), or יֱהֹוִה 305 (Qr אֱלֹהִים) 2. Many recent scholars explain יַהְוֶה as Hiph. of הוה (= היה) the one bringing into being, life-giver)
יהוה is not used by E in Gn, but is given Ex 3:12-15 as the name of the God who revealed Himself to Moses at Horeb
יהוה is used with אלהים and suffixes, especially in D
the phrase † אֲנִי יהוה is noteworthy
יהוה is also used with several predicates, to form sacred names of holy places of Yahweh
base
H3068 יהוה i.e. יַהְוֶה n. pr. dei Yahweh, the proper name of the God of Israel
3068 Yhovah yeh-ho-vaw'
from 1961; (the) self-Existent or Eternal; Jehovah, Jewish
national name of God:--Jehovah, the Lord. Compare 3050, 3069.
see HEBREW for 01961
see HEBREW for 03050
see HEBREW for 03069
יְהֹוָה (ye.ho.vah) — LORD.
Jehovah = "the existing One"
1) the proper name of the one true God
1a) unpronounced except with the vowel pointings of a.do.na (אֲדֹנָי "Lord" H0136)
יְהֹוָה (ye.ho.vah) — The Lord.
Another name of ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
יְהֹוָה (ye.ho.vah) — (Jerusalem of) the Lord.
Combined with ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
HNpt — Noun properHNpt