Hosea 10:6
Parallel Verses
English Standard Version
The thing itself shall be carried to Assyria as tribute to the great king. Ephraim shall be put to shame, and Israel shall be ashamed of his idol.

King James Bible
It shall be also carried unto Assyria for a present to king Jareb: Ephraim shall receive shame, and Israel shall be ashamed of his own counsel.

American Standard Version
It also shall be carried unto Assyria for a present to king Jareb: Ephraim shall receive shame, and Israel shall be ashamed of his own counsel.

Douay-Rheims Bible
For itself also is carried into Assyria, a present to the avenging king: shame shall fall upon Ephraim, and Israel shall be confounded in his own will.

English Revised Version
It also shall be carried unto Assyria for a present to king Jareb: Ephraim shall receive shame, and Israel shall be ashamed of his own counsel.

Webster's Bible Translation
It shall also be carried to Assyria, for a present to king Jareb: Ephraim shall receive shame, and Israel shall be ashamed of his own counsel.

Hosea 10:6 Parallel
Keil and Delitzsch Biblical Commentary on the Old Testament

ההיא וּבעת points back to קץ בּעת (Daniel 11:4). At the time of the end, in which the hostile persecutor rises up to subdue the whole world, and sets up his camp in the Holy Land to destroy many in great anger and to strike them with the ban (החרים, Daniel 11:44), i.e., totally to outroot them (Daniel 11:40-45), the great angel-prince Michael shall come forth and fight for the people of God against their oppressor. Regarding Michael, see under Daniel 10:13, p. 771. "Who stands over the sons of thy people," i.e., stands near, protecting them (cf. for על עמד in the sense of coming to protect, Esther 8:11; Esther 9:16), describes Michael, who carries on his work as Israel's שׂר (Daniel 10:21). That Michael, fighting for Daniel's people, goes forth against the hostile king (Daniel 11:45), is, it is true, not said expressis verbis, but it lies in the context, especially in the עמך ימּלט (they people shall be delivered) of the second half of the verse, as well as in the expressions regarding Michael, Daniel 10:13 and Daniel 10:21.

But the people of God need such powerful help for their deliverance, because that time shall be one of oppression without any parallel. The description of this oppression seems to be based on Jeremiah 30:7 (C. B. Michaelis, Hengstenberg); but that which is there said is here heightened by the relative clause (cf. Joel 2:2), which enlarges the thought, Exodus 9:18, Exodus 9:24. This צרה עת (time of distress) is the climax of the oppression which the hostile king shall bring upon Israel, and occurs at the same time as the expiry of the last (the seventieth) week, Daniel 9:26. "The salvation of Israel (ימּלט), which is here thought of as brought about under the direction of Michael, coincides essentially with the description, Daniel 7:18, Daniel 7:25., 14, Daniel 9:24." Thus Kranichfeld rightly remarks. He also rightly identifies the continued victorious deliverance of Israel from the oppression (Daniel 12:1) with the setting up of the Messianic kingdom, described in Daniel 7:2, Daniel 7:9, and finds in this verse (Daniel 12:1) the Messianic kingdom dissolving the world-kingdoms.

With this the opposers of the genuineness of the book of Daniel also agree, and deduce therefrom the conclusion, that the pseudo-Daniel expected, along with the overthrow of Antiochus Epiphanes, the appearance of the Messianic kingdom of glory. This conclusion would be indisputable if the premises from which it is drawn, that ההיא בּעת (at that time) is the time of Antiochus, were well founded. All attempts of believing interpreters, who, with Porphyry, Grotius, Bleek, v. Lengerke, Hitzig, and others, find the death of Antiochus prophesied in Daniel 11:45, to dismiss this conclusion, appear on close inspection to be untenable. According to Hvernick, with ההיא וּבעת (and at that time) a new period following that going before is introduced, and that ההיא בּעת means at some future time. The appearance of Michael for his people denotes the appearance of the Messiah; and the sufferings and oppressions connected with his appearance denote the sufferings which the people of Israel shall endure at the destruction of Jerusalem by the Romans, but which shall be most fully realized only at the second coming of the Lord, Matthew 24:21-22. But this explanation is shattered against the ההיא בּעת, which never has the meaning "at some time," i.e., in the further future, and is refuted by the following remark of Hitzig: - "Not once," says he, with good ground, "can the words ההוּא בּיּום be proved by such passages as 2 Kings 3:6; Isaiah 28:5; Genesis 39:11, to have the meaning of at that day; in ההיא בעת we may not by any means seek such a meaning, and the copula here puts a complete barrier in the way of such arbitrariness. Moreover, if the epoch of Antiochus Epiphanes was indeed a time of oppression, who could a reader then not refer this ההיא to the time of that king described in the foregoing chapter?" Finally, משׂכּילים (intelligentes), Daniel 12:3, refers back to the עם משׂכּילי who helped may to knowledge, and who lost their lives in the persecution (Daniel 11:33-34), and now are raised to eternal life.

(Note: These arguments extend also to the overthrow of Ebrard's view, that the expression "to this time" refers to the time after Antiochus Epiphanes shall have died.)

Hvernick, however, was right, in opposing those who refer Daniel 12:1 to the period of persecution under Antiochus, in arguing that the statement of the unheard-of greatness of the affliction is far too strong for such a period, and at the same time that the promise of the deliverance of those that shall be found written in the book does not accord with that Syrian oppression, although he is in error when he interprets the appearance of Michael of the first appearance of Christ. This interpretation receives no support either from Daniel 9:26 or from Matthew 24:21-22, because both passages treat of the coming of Christ in glory. But if the reference of this verse to the appearance of Christ in the flesh is inconsistent with the words, still more so is its reference to the period of Antiochus. Those interpreters who advance this view are under the necessity of violently separating Daniel 12:1 from Daniel 12:2, Daniel 12:3, which undoubtedly treat of the resurrection from the dead.

According to Auberlen, who has rightly conceived that the משׂכּילים, Daniel 12:3, allude to the משׂכּילים, Daniel 11:33 and Daniel 11:34, the הרבּים מצדּיקי to the לרבּים יבינוּ, Daniel 11:33, Daniel 12:2, Daniel 12:3 do not intimate any progress in the development of the history, but by mentioning the resurrection only, are referred to the eternal retribution which awaits the Israelites according to their conduct during the time of great persecution under Antiochus, because, as C. B. Michaelis has said, ejus (i.e., of the resurrection) consideratio magnam vim habet ad confirmandum animum sub tribulationibus. As to the period between the time of trial and the resurrection, nothing whatever is said; for in Daniel 12:2, Daniel 12:3 every designation of time is wanting, while in Daniel 12:1 the expression "at this time" twice occurs. Thus Hengstenberg (Christol. iii. 1, p. 6) has remarked, "Whether there be a longer or a shorter time between the tribulation of the Maccabean era and the resurrection, the consolation from the fact of the resurrection remains equally powerful. Therefore it is so connected with the deliverance from the persecution as if the one immediately followed the other." But with this it is conceded that the resurrection from the dead is so associated with the deliverance of Israel from the tyranny of Antiochus as if it came immediately after it, as the opponents of the genuineness of the book affirm. But this interpretation is obviously a mere make-shift.

Hosea 10:6 Parallel Commentaries

Treasury of Scripture Knowledge


Hosea 8:6 For from Israel was it also: the workman made it; therefore it is not God: but the calf of Samaria shall be broken in pieces.

Isaiah 46:1,2 Bel bows down, Nebo stoops, their idols were on the beasts, and on the cattle: your carriages were heavy laden...

Jeremiah 43:12,13 And I will kindle a fire in the houses of the gods of Egypt; and he shall burn them, and carry them away captives...

Daniel 11:8 And shall also carry captives into Egypt their gods, with their princes, and with their precious vessels of silver and of gold...

a present.

Hosea 5:13 When Ephraim saw his sickness, and Judah saw his wound, then went Ephraim to the Assyrian, and sent to king Jareb...

2 Kings 17:3 Against him came up Shalmaneser king of Assyria; and Hoshea became his servant, and gave him presents.


Hosea 4:19 The wind has bound her up in her wings, and they shall be ashamed because of their sacrifices.

Isaiah 1:29 For they shall be ashamed of the oaks which you have desired, and you shall be confounded for the gardens that you have chosen.

Isaiah 44:9-11 They that make a graven image are all of them vanity; and their delectable things shall not profit; and they are their own witnesses...

Isaiah 45:16 They shall be ashamed, and also confounded, all of them: they shall go to confusion together that are makers of idols.

Jeremiah 2:26,27,36,37 As the thief is ashamed when he is found, so is the house of Israel ashamed; they, their kings, their princes, and their priests...

Jeremiah 3:24,25 For shame has devoured the labor of our fathers from our youth; their flocks and their herds, their sons and their daughters...

Jeremiah 48:13 And Moab shall be ashamed of Chemosh, as the house of Israel was ashamed of Bethel their confidence.

Ezekiel 36:31 Then shall you remember your own evil ways, and your doings that were not good...


Hosea 11:6 And the sword shall abide on his cities, and shall consume his branches, and devour them, because of their own counsels.

Job 18:7 The steps of his strength shall be straitened, and his own counsel shall cast him down.

Isaiah 30:3 Therefore shall the strength of Pharaoh be your shame, and the trust in the shadow of Egypt your confusion.

Jeremiah 7:24 But they listened not, nor inclined their ear, but walked in the counsels and in the imagination of their evil heart, and went backward...

Micah 6:16 For the statutes of Omri are kept, and all the works of the house of Ahab, and you walk in their counsels...

Cross References
Isaiah 30:3
Therefore shall the protection of Pharaoh turn to your shame, and the shelter in the shadow of Egypt to your humiliation.

Isaiah 46:2
They stoop; they bow down together; they cannot save the burden, but themselves go into captivity.

Jeremiah 7:24
But they did not obey or incline their ear, but walked in their own counsels and the stubbornness of their evil hearts, and went backward and not forward.

Ezekiel 16:28
You played the whore also with the Assyrians, because you were not satisfied; yes, you played the whore with them, and still you were not satisfied.

Hosea 4:7
The more they increased, the more they sinned against me; I will change their glory into shame.

Hosea 5:13
When Ephraim saw his sickness, and Judah his wound, then Ephraim went to Assyria, and sent to the great king. But he is not able to cure you or heal your wound.

Hosea 11:5
They shall not return to the land of Egypt, but Assyria shall be their king, because they have refused to return to me.

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