English Standard Version
Ephraim was a trained calf that loved to thresh, and I spared her fair neck; but I will put Ephraim to the yoke; Judah must plow; Jacob must harrow for himself.
King James Bible
And Ephraim is as an heifer that is taught, and loveth to tread out the corn; but I passed over upon her fair neck: I will make Ephraim to ride; Judah shall plow, and Jacob shall break his clods.
American Standard Version
And Ephraim is a heifer that is taught, that loveth to tread out the grain ; but I have passed over upon her fair neck: I will set a rider on Ephraim; Judah shall plow, Jacob shall break his clods.
Ephraim is a heifer taught to love to tread out corn, but I passed over upon the beauty of her neck: I will ride upon Ephraim, Juda shall plough, Jacob shall break the furrows for himself.
English Revised Version
And Ephraim is an heifer that is taught, that loveth to tread out the corn; but I have passed over upon her fair neck: I will set a rider on Ephraim; Judah shall plow, Jacob shall break his clods.
Webster's Bible Translation
And Ephraim is as a heifer that is taught, and loveth to tread out the corn; but I passed over upon her fair neck: I will make Ephraim to ride; Judah shall plow, and Jacob shall break his clods.
Hosea 10:11 Parallel
CommentaryKeil and Delitzsch Biblical Commentary on the Old Testament
Besides these two now first seen by Daniel, he who was "clothed in linen" is named as standing above the waters of the river; but when we take into view the whole scene, he is by no means to be regarded as now for the first time coming into view. The use of the article (לאישׁ), and the clothing that characterized him, point him out as the person spoken of in Daniel 10:5. Hence our view developed in p. 768 is confirmed, viz., that previously the man clothed in linen was visible to Daniel alone, and announced to him the future. He also in the sequel alone speaks with Daniel. One of the other two makes inquiry regarding the end of the wonderful things, so as to give occasion to him (as in Daniel 8:13 and Daniel 8:14) to furnish an answer. With this the question presses itself upon us, For what purpose do the two angels appear, since only one of them speaks - the other neither does anything nor speaks? Leaving out of view the opinion of Jerome, Grotius, Studlin, and Ewald, that the two angels were the guardian spirits of Persia and Greece, and other conceits, such e.g., as that they represent the law and the prophets (after a gloss in the Cod. Chis.), which Geier has rejected as figmenta hominum textus auctoritate destituta, we confine ourselves to a consideration of the views of Hitzig and Kliefoth.
Hitzig thinks that the two angels appear as witnesses of the oath, and that for that reason there are two; cf. Deuteronomy 19:15 with Deuteronomy 31:28. But these passage do not prove that for the ratification of an oath witnesses are necessary. The testimony of two or three witnesses was necessary only for the attestation of an accusation laid before a judge. Add to this also that in Daniel 8:13. two angels appear along with him whose voice came from the Ulai (Daniel 8:16), without any oath being there given. It is true that there the two angels speak, but only the utterance of one of them is communicated. Hence the conjecture is natural, that here also both of the angels spake, the one calling to the other the question that was addressed to the Angel of the Lord hovering over the water, as Theodot. and Ephrem Syrus appear to have thought, and as Klief. regards as probable. In any case the appearance of the angels on the two banks of the river stands in actual connection with the hovering of the man clothed in linen above the waters of this river, in which the circumstance merits consideration that the river, according to Daniel 10:4 the Tigris, is here called יאר, as besides the Nile only is called in the O.T. The hovering above the stream can represent only the power or dominion over it. But Kliefoth is inclined to regard the river as an emblem of time flowing on to eternity; but there is no support in Scripture for such a representation. Besides, by this the appellation יאר is not taken into consideration, by which, without doubt, the river over which the Angel of the Lord hovers is designated as a Nile; i.e., it is indicated that as the Angel of the Lord once smote the waters of the Nile to ransom his people out of Egypt, so in the future shall he calm and suppress the waves of the river which in Daniel's time represented the might of the world-kingdom.
(Note: C. B. Michaelis has similarly interpreted the standing (or hovering) over the waters of the river as symbolum potestatis atque dominii supremi, quo non solum terram continentem et aridam, sed etiam aquas pedibus quasi suis subjectas habet, et ea quae aquarum instar tumultuantur, videlicet gentes, adversus ecclesiam Dei insurgentes atque frementes, compescere et coercere potest. Only he has not in this regard to the name יאר.)
The river Hiddekel (Tigris) was thus a figure of the Persian world-power, through whose territory it flowed (cf. for this prophetic type, Isaiah 8:6-7; Psalm 124:3-4), and the designation of the river as יאר, Nile, contains an allusion to the deliverance of Israel from the power of Egypt, which in its essence shall be repeated in the future. Two other angels stand as servants by the side of the Angel of the Lord, the ruler over the Hiddekel, prepared to execute his will. Thus interpreted, all the features of the vision gain an interpretation corresponding with the contents of the prophecy.
But the significance of the whole scene, which presents itself to the prophet after he received the announcement, at the same time shows that the Daniel 12:5-12 form no mere supplementary communication, which is given to Daniel before he is wholly dismissed for his prophetical office, regarding the question that lay upon his heart as to the duration of the severe tribulation that was announced, but that this disclosure constitutes an integral part of the foregoing revelation, and is placed at the end of the angel's message only because a change of scene was necessary for the giving prominence to the import of this disclosure.
Thus, to give the prophet the firm certainty that the oppression of his people spoken of, on the part of the ungodly world-rulers, when it has gained its end, viz., The purification of the people, shall bring about, along with the destruction of the enemy of the last time, the salvation of those who are truly the people of God in their advancement to eternal life in glory, the Angel of the Lord standing above the waters of the river presents himself to view as the guide and ruler of the affairs of the nations, and announces with a solemn oath the duration and the end of the time of tribulation. This announcement is introduced by the question of the angel standing by the river: "Till when the end, i.e., how long continues the end, of these wonderful things?" not: "When shall the end of these things be?" (Kran.) הפּלאות are, according to the context, the extraordinary things which the prophecy had declared, particularly the unheard-of oppressions described in Daniel 11:30.; cf. with פּלאות the synonym נפּלאות, Daniel 11:36 and Daniel 8:24. But the question is not: "How long shall all these פּלאות themselves continue?" but: "How long shall הפּלאות קץ, the end of these wonderful things, continue?" The end of these things is the time of the end prophesied of from Daniel 11:40 to Daniel 12:3, with all that shall happen in it. To this the man clothed with linen answers with a solemn oath for the confirmation of his statement. The lifting up of his hands to heaven indicates the solemnity of the oath. Commonly he who swears lifts up only one hand; cf. Deuteronomy 32:40; Ezekiel 20:5, and the remark under Exodus 6:8; but here with greater solemnity both hands are lifted up, and he swears העולם בּחי, by Him that liveth for ever. This predicate of God, which we have already heard from the mouth of Nebuchadnezzar, Daniel 4:31, here points back to Deuteronomy 32:40, where God swears, "I lift up my hand to heaven, and say, I live for ever," and is quoted from this verse before us in Revelation 10:6, and there further expanded. This solemn form of swearing shows that the question and answer must refer not to the duration of the period of the persecution under Antiochus, but to that under the last enemy, the Antichrist. The definition of time given in the answer leads us also to this conclusion: a time, two times, and half a time; which accurately agrees with the period of time named in Daniel 7:25 as that of the duration of the actions of the enemy of God who would arise out of the fourth world-kingdom. The כּי serves, as ὅτι frequently, only for the introducing of the statement or the answer. ל before מועד does not signify till ( equals עד, Daniel 7:25), but to or upon, at. In both of the clauses of the answer, "space of time and point of time, duration and final end, are connected, and this relation is indicated by an interchange of the prepos. ל and כ" (Hitzig). In וגו למועד (for a time, etc.) is given the space of time on or over which the פּלאות קץ (the end of these wonders) stretches itself, and in the following clause, וגו וּככלּות (and when he shall have accomplished, etc.), the point of time in which the wonderful things reach their end. Thus the two expressions of the oath are related to one another.
In the second clause יד נפּץ are differently expounded. Ancient and very wide-spread is the exposition of נפּץ by to scatter. Theodotion has translated the words thus: ἐν τῷ συντελεσθῆναι διασκορπισμόν; and Jerome (Vulg.): cum completa fuerit dispersio manus populi sancti. Hvernick, v. Lengerke, Gesenius, de Wette, Hitzig: when at the end of the dispersion of a portion of the holy people, which Hv., v. Leng., and others understand of the dispersion of Israel into the different countries of the world, which dispersion shall be brought to an end, according to the prophetic view, at the time of the Messianic final victory; Joel 3:5. (Daniel 2:32.); Amos 9:11. Hitzig, however, refers this to the circumstance that Simon and Judas Maccabaeus brought back their people to Judea who were living scattered among the heathen in Galilee and Gilead (1 Macc. 5:23, 45, 53, 54). But against such an interpretation of the word נפּץ, Hofmann (Weiss. u. Erf. i. p. 314) has with justice replied, that the reference to the reunion of Israel, which is nowhere else presented in Daniel, would enter very unexpectedly into this connection, besides that נפּץ does not agree with its object יד, though we should translate this by "might," or altogether improperly by "part." יד has not the meaning "part," which is attributed to it only on the ground of an incorrect interpretation of certain passages. נפּץ signifies to beat to pieces, to shatter; cf. Psalm 2:9; Psalm 137:9, and in the Pu. Isaiah 27:9. This is the primary meaning of the word, from which is attempted to be derived the meaning, to burst asunder, to scatter. This primary meaning of the word, however, Hengstenberg, Maurer, Auberlen, Kranichfeld, Kliefoth, and Ewald have rightly maintained in this place. Only we may not, with them, translate כּלּות by: to have an end, for then the answer would be tautological, since the breaking to pieces of the might of the people is identical with their scattering, but it has the meaning to make perfect, to accomplish, so that nothing more remains to be done. יד, hand, is the emblem of active power; the shattering of the hand is thus the complete destruction of power to work, the placing in a helpless and powerless condition, such as Moses has described in the words יד אזלת כּי (for the hand is gone), Deuteronomy 32:36, and announced that when this state of things shall arise, then "the Lord shall judge His people, and repent Himself for His servants." With this harmonizes the conclusion of the oath: then all these things shall be finished, or shall complete themselves. כּל־אלּה (all these things) are the פּלאות, Daniel 12:6. To these "wonderful things" belong not merely the crushing of the holy people in the tribulation such as never was before, but also their deliverance by the coming of the angel-prince Michael, the resurrection of the dead, and the eternal separation of the righteous from the wicked (Daniel 12:1-3). This last designation of the period of time goes thus, beyond a doubt, to the end of all things, or to the consummation of the kingdom of God by the resurrection of the dead and the final judgment. With this also agrees with expression קדשׁ עם, which is not to be limited to the converted Jews. The circumstance that in Daniel's time the Israel according to the flesh constituted the "holy people," does not necessitate our understanding this people when the people of God are spoken of in the time of the end, since then the faithful from among all nations shall be the holy people of God.
But by the majority of modern interpreters the designation of time, three and a half times, is referred to the duration of the oppression of the Jews under Antiochus Epiphanes; whence Bleek, v. Lengerke, Maurer, Hitzig, Ewald, and others conclude that the Maccabean pseudo-Daniel placed together as synchronous the death of Antiochus and the beginning of the Messianic salvation. Hvernick finds in the answer two different designations of time, but has said nothing as to the relation they bear to each other; Hofmann (Weiss. u. Erf. i. p. 314) finds an obscurity in this, that the end of all things is simply placed in connection with the end of the oppressor Antiochus (see under Daniel 12:1). But, thus Kliefoth rightly asks, on the contrary, "How is it only possible that the catastrophe of Antiochus, belonging to the middle of the times, and the time of the end lying in the distant future, are so comprehended in one clause in an answer to a question regarding a point of time? How as it possible that to the question, How long continues the end of the wonders? it could be answered: For three and a half years shall Antiochus carry on his work; and when it comes to an end in the breaking of the people, then all shall come to an end? Thus the last only would be an answer to the question, and the first an addition not appertaining to it. Or how were it possible that for the expression, 'all shall be ended,' two characteristics were given, one of which belonged to the time of Antiochus and the other to the time of the end?" And, we must further ask, are we necessitated by the statement to make such an unnatural supposition? Certainly not. The two clauses do not give two different definitions of time, i.e., refer to different periods of time, but only two definitions of one period of time, the first of which describes its course according to a symbolical measure of time, the second its termination according to an actual characteristic. None of these definitions of time has any reference to the oppression of the holy people by Antiochus, but the one as well as the other refers to the tribulation of the time of the end. The measure of time: time, times, and half a time, does not indeed correspond to the duration of the dominion of the little horn proceeding from the Javanic world-kingdom (spoken of in Daniel 8) equals 2300 evening-mornings (Daniel 8:14), but literally (for מועד corresponds with the Chald. עדּן) agrees with that in Daniel 7:25, for the dominion of the hostile king, the Antichrist, rising out of the ten kingdoms of the fourth or last world-kingdom. יד נפּץ כּכלּות also refers to this enemy; for of him it is said, Daniel 7:21, Daniel 7:25, that he shall prevail against and destroy the saints of the Most High (יבלּא, Daniel 7:25).
The reference of both the statements in the oath to the history of the end, or the time of Antichrist, has therefore been recognised by Auberlen and Zndel, although the latter understands also, with Hofmann, Daniel 11:36-45 of the oppression of Israel by Antiochus. To the question, how long the end of the terrible things prophesied of in Daniel 11:40-12:1 shall continue, the Angel of the Lord hovering over the waters answered with a solemn oath: Three and a half times, which, according to the prophecy of Daniel 7:25 and Daniel 9:26-27, are given for the fullest unfolding of the power of the last enemy of God till his destruction; and when in this time of unparalleled oppression the natural strength of the holy people shall be completely broken to piece, then shall these terrible things have reached their end. Regarding the definition of time, cf. The exposition under Daniel 7:25.
Treasury of Scripture Knowledge
her fair neck. Heb. the beauty of her neck. Judah.
For thus says the LORD of hosts, the God of Israel: I have put upon the neck of all these nations an iron yoke to serve Nebuchadnezzar king of Babylon, and they shall serve him, for I have given to him even the beasts of the field.'"
"A beautiful heifer is Egypt, but a biting fly from the north has come upon her.
"Though you rejoice, though you exult, O plunderers of my heritage, though you frolic like a heifer in the pasture, and neigh like stallions,
Like a stubborn heifer, Israel is stubborn; can the LORD now feed them like a lamb in a broad pasture?
Arise and thresh, O daughter of Zion, for I will make your horn iron, and I will make your hoofs bronze; you shall beat in pieces many peoples; and shall devote their gain to the LORD, their wealth to the Lord of the whole earth.
Jump to PreviousBeautiful Break Broken Clods Corn Cow Crushing Drive Earth Ephraim Fair Ground Harness Harrow Heifer Horseman Jacob Judah Loves Neck Passed Pleasure Plough Plow Ride Rider Taught Thresh Trained Tread Turning Working Yoke
Jump to NextBeautiful Break Broken Clods Corn Cow Crushing Drive Earth Ephraim Fair Ground Harness Harrow Heifer Horseman Jacob Judah Loves Neck Passed Pleasure Plough Plow Ride Rider Taught Thresh Trained Tread Turning Working Yoke
LinksHosea 10:11 NIV
Hosea 10:11 NLT
Hosea 10:11 ESV
Hosea 10:11 NASB
Hosea 10:11 KJV
Hosea 10:11 Bible Apps
Hosea 10:11 Biblia Paralela
Hosea 10:11 Chinese Bible
Hosea 10:11 French Bible
Hosea 10:11 German Bible
ESV Text Edition: 2016. The Holy Bible, English Standard Version® copyright © 2001 by Crossway Bibles, a publishing ministry of Good News Publishers.