Hosea 10:13
Parallel Verses
English Standard Version
You have plowed iniquity; you have reaped injustice; you have eaten the fruit of lies. Because you have trusted in your own way and in the multitude of your warriors,

King James Bible
Ye have plowed wickedness, ye have reaped iniquity; ye have eaten the fruit of lies: because thou didst trust in thy way, in the multitude of thy mighty men.

American Standard Version
Ye have plowed wickedness, ye have reaped iniquity; ye have eaten the fruit of lies; for thou didst trust in thy way, in the multitude of thy mighty men.

Douay-Rheims Bible
You have ploughed wickedness, you have reaped iniquity, you have eaten the fruit of lying: because thou hast trusted in thy ways, in the multitude of thy strong ones.

English Revised Version
Ye have plowed wickedness, ye have reaped iniquity; ye have eaten the fruit of lies: for thou didst trust in thy way, in the multitude of thy mighty men.

Webster's Bible Translation
Ye have plowed wickedness, ye have reaped iniquity; ye have eaten the fruit of lies: because thou hast trusted in thy way, in the multitude of thy mighty men.

Hosea 10:13 Parallel
Commentary
Keil and Delitzsch Biblical Commentary on the Old Testament

Daniel heard his answer, but he understood it not. To שׁמעתּי, as to אבין לא, the object is wanting, because it can easily be supplied from the connection, namely, the meaning of the answer of the man clothed in linen. Grotius has incorrectly supplied quid futurum esset from the following question, in which he has also incorrectly rendered אלּה אחרית by post illiu triennii et temporis semestris spatium. Hvernick has also defined the object too narrowly, for he has referred the non-understanding merely to the mysterious number (a time, two times, etc.). It was, besides, not merely the double designation of time in Daniel 12:7 which first at the hour of his receiving it, but while it was yet unintelligible to the hearer, compelled Daniel, as Hitzig thinks, to put the further question. The whole answer in Daniel 12:7 is obscure. It gives no measure for the "times," and thus no intelligible disclosure for the prophet regarding the duration of the end, and in the definition, that at the time of the deepest humiliaton of the people the end shall come, leaves wholly undefined when this shall actually take place.

(Note: As to this latter circumstance L'Empereur remarks: Licet Daniel ex antecedentibus certo tempus finiendarum gravissimarum calamitatum cognoverit, tamen illum latuit, quo temporis articulo calamitas inceptura esset: quod ignorantiam quandam in tota prophetia peperit, cum a priori termino posterioris exacta scientia dependeret. Initium quidem variis circumstantiis definitum fuerat: sed quando circumstantiae futurae essent, antequam evenirent, ignorabatur.)

Hence his desire for a more particular disclosure.

The question, "what the end of these?" is very differently interpreted. Following the example of Grotius, Kliefoth takes אחרית in the sense of that which follows something which is either clearly seen from the connection or is expressly stated, and explains אלּה אחרית of that which follows or comes after this. But אלּה is not, with most interpreters, to be taken as identical with כּל־אלּה of Daniel 12:7; for since "this latter phrase includes all the things prophesied of down to the consummation, then would this question refer to what must come after the absolute consummation of all things, which would be meaningless." Besides, the answer, Daniel 12:11, Daniel 12:12, which relates to the things of Antiochus, would not harmonize with such a question. Much more are we, with Auberlen (p. 75f.), to understand אלּה of the present things and circumstances, things then in progress at the time of Daniel and the going forth of the prophecy. In support of this interpretation Auberlen adds, "The angel with heavenly eye sees into the far distant end of all; the prophet, with human sympathies, regards the more immediate future of his people." But however correct the remark, that אלּה is not identical with כּל־אלּה, this not identical with all this, there is no warrant for the conclusion drawn from it, that אלּה designates the present things and circumstances existing under Antiochus at the time of Daniel. אלּה must, by virtue of the connection in Daniel 12:7, Daniel 12:8, be understood of the same things and circumstances, and a distinction between the two is established only by כּל. If we consider this distinction, then the question, What is the last of these things? contains not the meaningless thought, that yet something must follow after the absolute consummation, but the altogether reasonable thought, Which shall be the last of the פּלאות prophesied of? Thus Daniel could ask in the hope of receiving an answer from which he might learn the end of all these פּלאות more distinctly than from the answer given by the angel in Daniel 12:7. But as this reference of אלּה to the present things and circumstances is excluded by the connection, so also is the signification attributed to אחרית, of that which follows something, verbally inadmissible; see under Daniel 8:19.

Most other interpreters have taken אחרית as synonymous with קץ, which Hvernick seeks to establish by a reference to Daniel 8:19, Daniel 8:23, and Deuteronomy 11:12. But none of these passage establishes this identity. קץ is always thus distinguished from אחרית, that it denotes a matter after its conclusion, while אחרית denotes the last or the uttermost of the matter. A distinction which, it is true, may in many cases become irrelevant. For if this distinction is not noticed here, we would be under the necessity, in order to maintain that the two questions in Daniel 12:6, Daniel 12:8 are not altogether identical, of giving to מה the meaning qualis (Maurer), of what nature (Hofmann, v. Lengerke, and others); a meaning which it has not, and which does not accord with the literal idea of אחרית. "Not how? but what? is the question; מה is not the predicate, but the subject, the thing inquired about." Thus Hitzig, who is altogether correct in thus stating the question: "What, i.e., which even its the uttermost, the last of the פּלאות, which stands before the end?"

Hosea 10:13 Parallel Commentaries

Treasury of Scripture Knowledge

plowed.

Hosea 8:7 For they have sown the wind, and they shall reap the whirlwind: it has no stalk; the bud shall yield no meal: if so be it yield...

Job 4:8 Even as I have seen, they that plow iniquity, and sow wickedness, reap the same.

Proverbs 22:8 He that sows iniquity shall reap vanity: and the rod of his anger shall fail.

Galatians 6:7,8 Be not deceived; God is not mocked: for whatever a man sows, that shall he also reap...

eaten.

Proverbs 1:31 Therefore shall they eat of the fruit of their own way, and be filled with their own devices.

Proverbs 12:19 The lip of truth shall be established for ever: but a lying tongue is but for a moment.

Proverbs 18:20,21 A man's belly shall be satisfied with the fruit of his mouth; and with the increase of his lips shall he be filled...

Proverbs 19:5 A false witness shall not be unpunished, and he that speaks lies shall not escape.

didst.

Psalm 52:7 See, this is the man that made not God his strength; but trusted in the abundance of his riches...

Psalm 62:10 Trust not in oppression, and become not vain in robbery: if riches increase, set not your heart on them.

in the.

Psalm 33:16 There is no king saved by the multitude of an host: a mighty man is not delivered by much strength.

Ecclesiastes 9:11 I returned, and saw under the sun, that the race is not to the swift, nor the battle to the strong, neither yet bread to the wise...

Cross References
Galatians 6:7
Do not be deceived: God is not mocked, for whatever one sows, that will he also reap.

Galatians 6:8
For the one who sows to his own flesh will from the flesh reap corruption, but the one who sows to the Spirit will from the Spirit reap eternal life.

Job 4:8
As I have seen, those who plow iniquity and sow trouble reap the same.

Psalm 33:16
The king is not saved by his great army; a warrior is not delivered by his great strength.

Proverbs 13:2
From the fruit of his mouth a man eats what is good, but the desire of the treacherous is for violence.

Proverbs 18:21
Death and life are in the power of the tongue, and those who love it will eat its fruits.

Proverbs 22:8
Whoever sows injustice will reap calamity, and the rod of his fury will fail.

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