Yes. God says he will not have pity on Israel, but he will have pity on the house of Judah and save them by the LORD their God Hosea 1:6–7. The verse contrasts Israel’s judgment with Judah’s rescue.

Hosea says he bought her “for fifteen shekels of silver and a homer and a lethech of barley” Hosea 3:2. The verse gives the exact price and measures used.

Hosea uses the proverb “they sow the wind, and they shall reap the whirlwind” to describe actions leading to destructive results Hosea 8:7. The verse continues with images of crop failure and outsiders consuming what is produced.

God says he will “allure her,” bring her into the wilderness, and “speak tenderly to her” Hosea 2:14. The passage describes a change from judgment language to renewed pursuit and hope.

God says, “I desire steadfast love and not sacrifice, the knowledge of God rather than burnt offerings” Hosea 6:6. The verse contrasts loyal love and knowing God with reliance on ritual offerings.

Hosea describes Ephraim as going to Assyria and making a covenant, while also sending oil to Egypt Hosea 12:1. The verse presents these alliances as empty and deceitful dealings.

Hosea says the children of Israel will remain many days without king or prince, without sacrifice or pillar, and without ephod or household gods Hosea 3:4. The verse describes a prolonged period of deprivation and loss.

God promises, “I will betroth you to me forever,” and describes the bond in terms of righteousness, justice, steadfast love, mercy, and faithfulness Hosea 2:19–20. In the text, the betrothal language presents a renewed covenant relationship.

Lo-Ammi is the name given to Hosea’s son, explained with the words “you are not my people, and I am not your God” Hosea 1:9. In the passage, the name signals a broken relationship between God and Israel.

Lo-Ruhamah is the name of Hosea’s daughter and is explained as “not pitied” (or not shown compassion) in the verse Hosea 1:6. God says he will no longer have pity on the house of Israel in that statement.

God commands that Hosea’s son be named Jezreel and explains it as a sign of coming punishment and an end to Israel’s kingdom Hosea 1:4. The name is linked to God “avenging the blood of Jezreel” in the passage.

God asks, “How can I give you up, O Ephraim?” in Hosea 11:8. The surrounding lines express God’s inner conflict over judgment and compassion.

The phrase appears in Hosea 1:10. In the same verse, those once called “Not My People” are said to be called “Children of the living God.”

The statement is in Hosea 4:6. In the same verse, rejection of knowledge is tied to rejection and consequences for priests and children.

The words “O death, where are your plagues? O Sheol, where is your sting?” appear in Hosea 13:14. The verse frames these lines in a declaration about ransom and redemption from death and Sheol.

The line “Out of Egypt I called my son” appears in Hosea 11:1. In the same verse, God recalls loving Israel “when Israel was a child.”

Gomer is the woman Hosea marries, identified as “Gomer, the daughter of Diblaim” Hosea 1:3. Hosea’s family life becomes part of the message of the book.

Hosea dates his prophecy to the days of Uzziah, Jotham, Ahaz, and Hezekiah, kings of Judah, and in the days of Jeroboam son of Joash, king of Israel Hosea 1:1. The verse sets Hosea’s message in a specific historical period for both kingdoms.

God tells Hosea to marry because “the land commits great whoredom by forsaking the LORD” Hosea 1:2. The marriage is tied directly to Israel’s unfaithfulness toward God in the text.