אָרַשׂ

From the study of Hosea 2:19

Range of meaning

To contract a woman in marriage by paying the mōhar (bride-price). The verb appears only in the intensive form for the man's act and in the passive for the woman ('betrothed'). Once betrothed, a woman was legally a man's wife. Deuteronomy 22:23–24 calls a betrothed girl 'her neighbor's wife', and unfaithfulness during betrothal counted as adultery. Living together and the wedding feast came later. In its other uses (Exod 22:16; Deut 20:7; 22:23–28; 28:30; 2 Sam 3:14) the verb describes a first marriage contract with a young, usually virgin woman. It is never used for taking back a wife who has left.

Against the English

Modern 'betroth' or 'engage' suggests a promise to marry that can be broken off without legal consequence. NLT's 'make you my wife' catches the legal force better, but it loses the picture of a first courtship and a fresh beginning.

How it drifted

Western engagement is informal and private. Israelite betrothal was a legal, public transaction between families and counted as marriage in law. When the custom changed, the English word lost that weight.

Used elsewhere in the period

2 Sam 3:14 is the closest parallel. David says of Michal, 'whom I betrothed to myself (ʾēraśtî lî) for (bə-) a hundred Philistine foreskins'. It has the same verb, the same 'to myself', and bə- marking the price. The bride-price custom is attested in Gen 34:12, Exod 22:16–17 and 1 Sam 18:25. Babylonian law (Code of Hammurabi §§159–161) treats the betrothal payment (terḫatum) as binding. The Septuagint uses mnēsteuomai, the same verb used in Matthew 1:18 and Luke 1:27 for Mary's status with Joseph.

From the study of Hosea 2:20

Range of meaning

To betroth or engage a woman by paying the bride-price (mohar) to her family. It occurs only 11 times, and the man is always the subject. The stage it creates is legally binding: a betrothed woman can be called a 'wife' (Deuteronomy 22:23–24), and sleeping with her counted as adultery.

Against the English

English 'betroth' or 'engage' sounds like a promise to marry later, which either side can call off. In Hebrew the betrothal was the marriage contract itself. All that remained was the bride moving into the husband's home.

How it drifted

Modern engagement has no legal force, so English readers hear something tentative. In Israel the bride-price made the bond legally real.

Used elsewhere in the period

Deuteronomy 20:7; 22:23–29; 28:30. The closest parallel is 2 Samuel 3:14, where David says Michal is 'my wife, whom I betrothed to myself with (bĕ-) a hundred Philistine foreskins.' That verse has the same verb, the same 'to me,' and the same bĕ- marking the price. Later Jewish law kept the same idea: the Mishnah's betrothal (qiddushin) is done 'with money, a document, or intercourse.'

From the study of Deuteronomy 28:30

Range of meaning

To betroth: to complete the legally binding first stage of marriage, normally by paying the bride-price (mohar) to the woman's family. After this the woman was legally the man's wife, though she still lived in her father's house until the wedding, when she was taken into the husband's home (the verb for that is laqach, 'take').

Against the English

English 'betroth' or 'be engaged' suggests a promise that can be broken without much legal consequence. BSB's 'pledged in marriage' is closer. The Israelite betrothal was nearer to a signed marriage that had not yet been completed by living together.

How it drifted

Modern engagement is informal and easy to break, and readers bring that picture to 'betroth'.

Used elsewhere in the period

Deut 22:23–27 treats sex with a betrothed woman as adultery and calls her her fiancé's 'wife' (22:24). Deut 20:7 exempts from battle 'the man who has betrothed a wife and has not taken her'. In Hos 2:19–20 (Heb. 2:21–22) God 'betroths' Israel 'with righteousness and justice'. 2 Sam 3:14: David 'betrothed' Michal for a bride-price.