Hosea 5:11
Parallel Verses
English Standard Version
Ephraim is oppressed, crushed in judgment, because he was determined to go after filth.

King James Bible
Ephraim is oppressed and broken in judgment, because he willingly walked after the commandment.

American Standard Version
Ephraim is oppressed, he is crushed in judgment; because he was content to walk after man's command.

Douay-Rheims Bible
Ephraim is under oppression, and broken in judgment: because he began to go after filthiness.

English Revised Version
Ephraim is oppressed, he is crushed in judgment; because he was content to walk after the command.

Webster's Bible Translation
Ephraim is oppressed and broken in judgment, because he willingly walked after the commandment.

Hosea 5:11 Parallel
Keil and Delitzsch Biblical Commentary on the Old Testament

This verse contains four statements. - The first is: "He shall confirm the covenant to many for one week." Following the example of Theodotion, many (Hv., Hgstb., Aub., v. Leng., Hitzig, Hofm.) regard אחד שׁבוּע אח as the subject: one week shall confirm the covenant to many. But this poetic mode of expression is only admissible where the subject treated of in the statement of the speaker comes after the action, and therefore does not agree with בּרית הגבּיר, where the confirming of the covenant is not the work of time, but the deed of a definite person. To this is to be added the circumstance that the definitions of time in this verse are connected with those in Daniel 9:25, and are analogous to them, and must therefore be alike interpreted in both passages. But if, notwithstanding these considerations, we make אחד שׁבוּע the subject, the question then presses itself upon us, Who effects the confirming of the covenant? Hvernick, Hengstenberg, and Auberlen regard the Messias as the subject, and understand by the confirming of the covenant, the confirming of the New Covenant by the death of Christ. Ewald, v. Lengerke, and others think of Antiochus and the many covenants which, according to 1 Macc. 1:12, he established between the apostate Jews and the heathen Greeks. Hitzig understands by the "covenant" the O.T. Covenant, and gives to הגבּיר the meaning to make grievous: The one week shall make the covenant grievous to many, for they shall have to bear oppression on account of their faith. On the other hand, Hofmann (Schriftbew.) renders it: The one week shall confirm many in their fidelity to the faith. But none of these interpretations can be justified. The reasons which Hengstenberg adduces in support of his view that the Messias is the subject, are destitute of validity. The assertion that the Messias is the chief person spoken of in the whole of this passage, rests on the supposition, already proved to be untenable, that the prince who was to come (Daniel 9:26) was the instrument of the Anointed, and on the passages in Isaiah 53:11; Isaiah 42:6, which are not parallel to that under consideration. The connection much more indicates that Nagid is the subject to הגבּיר, since the prince who was to come is named last, and is also the subject in the suffix of קצּו (his end), the last clause of Daniel 9:26 having only the significance of an explanatory subordinate clause. Also "the taking away of the daily sacrifice combines itself in a natural way with the destruction (Daniel 9:26) of the city and the temple brought about by the הבּא נגיד;" - further, "he who here is represented as 'causing the sacrifice and oblation to cease' is obviously identical with him who changes (Daniel 7:25) the times and usages of worship (more correctly: times and law)" (Kran.). "The reference of הגבּיר to the ungodly leader of an army, is therefore according to the context and the parallel passages of this book which have been mentioned, as well as in harmony with the natural grammatical arrangement of the passage," and it gives also a congruous sense, although by the Nagid Titus cannot naturally be understood. בּרית הגבּיר means to strengthen a covenant, i.e., to make a covenant strong (Hitzig has not established the rendering: to make grievous). "Covenant" does not necessarily mean the covenant of God (Old Testament or New Testament Covenant), since the assertion that this word occurs only in this book with reference to the covenant of God with Israel (Hgstb.) does not also prove that it must here have this meaning; and with expression בּרית הגבּיר with ל is analogous to בּרית כּרּת [icere faedus] with ל; and the construction with ל signifies that as in the forming of a covenant, so in the confirming of a covenant, the two contracting parties are not viewed as standing on an equality, but he who concludes or who confirms the covenant prevails, and imposes or forces the covenant on the other party. The reference to the covenant of God with man is thus indeed suggested, yet it is not rendered necessary, but only points to a relation analogous to the concluding of a covenant emanating from God. לרבּים with the article signifies the many, i.e., the great mass of the people in contrast with the few, who remain faithful to God; cf. Matthew 24:12. Therefore the thought is this: That ungodly prince shall impose on the mass of the people a strong covenant that they should follow him and give themselves to him as their God.

While the first clause of this verse announces what shall happen during the whole of the last week, the second treats only of the half of this period. השׁבוּע חצי we cannot grammatically otherwise interpret than the definition of time mentioned immediately before, and thus, for reasons give above, cannot take it as the subject of the clause, but only as the accusative of the duration of time, consequently not in the sense of the ablative: in the midst of the week. The controversy whether חצי here means half, or midst, has no bearing on the matter, and acquires significance only if we interpret חצי, in opposition to the context, as synonymous with בּחצי, or with Klief., which is equally untenable and impossible in this context, regard השׁבוּע חצי as an absolute definition. חצי signifies only half, not midst. Only where the representation of an extent of space or period of time prevails can we render it, without a change of its meaning, by the word midst. In the half of the night is the same as in the middle of the night, at midnight, Exodus 12:29; in the half of the firmament, Joshua 10:13, is the same as in the middle of the space of the heavens across which the sun moves during day; in the half of the day of life is the same as in the middle of the period of life, Psalm 102:25. But during the half of the week is not the same as: in the middle of the week. And the objection, that if we here take חצי in the sense of half, then the heptad or cycle of seven would be divided into two halves (Klief.), and yet of only one of them was anything said, is without significance, because it would touch also the explanation "and in the midst of the heptad," since in this case of the first, before the middle of the expiring half of the week, nothing also is said of what shall be done in it. If Kliefoth answers this objection by saying that we must conceive of this from the connection, namely, that which brings the power of Antichrist to its height, then we shall be able also, in the verbally correct interpretation of השׁבוּע חצי, to conceive from the connection what shall happen in the remaining period of the שׁבוּע. Yet weaker is the further objection: "that which is mentioned as coming to pass השׁבוּע חצי, the causing of the offering of sacrifice to cease, is something which takes place not during a period of time, but at a terminus" (Kliefoth); for since השׁבּית does not properly mean to remove, but to make to rest, to make quiet, it is thus not conceivable why we should not be able to say: The sacrifice shall be made to rest, or made still, during half a week.

In the verbally correct interpretation of השׁבוּע חצי, the supposition that the second half of the heptad is meant loses its support, for the terminus a quo of this half remains undefined if it cannot be determined from the subject itself. But this determination depends on whether the taking away of the sacrifice is to be regarded as the putting a complete termination to it, or only the causing of a temporary cessation to the service of sacrifice, which can be answered only by our first determining the question regarding the historical reference of this divine revelation. וּמנחה זבח, bloody and unbloody sacrifice, the two chief parts of the service of sacrifice, represent the whole of worship by sacrifice. The expression is more comprehensive than התּמיד, Daniel 8:11, the continuance in worship, the daily morning and evening sacrifice, the cessation of which does not necessarily involve the putting an end to the service of sacrifice.

The third clause of this verse, משׁמם שׁקּוּצים כּנף ועל, is difficult, and its interpretation has been disputed. The lxx have rendered it: καὶ ἐπὶ τὸ ἱερὸν βδέλυγμα τῶν ἐρημώσεων ἔσται. Theodotion has given the same rendering, only omitting ἔσται. The Vulgate has: et erit in templo abominatio desolationis. The church interpreters have explained the words in accordance with these translations, understanding by שׁקּוּצים כּנף the abomination of idols in the temple, or the temple desecrated by the abomination of idols. Hvernick explains the words of the extreme height of abomination, i.e., of the highest place that can be reached where the abominations would be committed, i.e., the temple as the highest point in Jerusalem; Hengstenberg, on the contrary, regards the "wing of the abominations" as the pinnacle of the temple so desecrated by the abomination that it no longer deserved the name of a temple of the Lord, but the name of an idol-temple. Auberlen translates it "on account of the desolating summit of abominations," and understands by it the summit of the abominations committed by Israel, which draws down the desolation, because it is the desolation itself, and which reached its acme in the desecration of the temple by the Zealots shortly before the destruction of Jerusalem. But no one of these interpretations is justified by the language here used, because כּנף does not signify summit, highest point. This word, it is true, is often used figuratively of the extremity or skirt of the upper garment or cloak (1 Samuel 15:27; 1 Samuel 24:5; Haggai 2:12), of the uttermost part, end, of the earth, Isaiah 24:16, and frequently in the plur. of the borders of the earth, in the rabbin. also of the lobes of the lungs, but demonstrably never of the summit as the highest point or peak of an object; and thus can mean neither the temple as the highest point in Jerusalem, nor the pinnacle of the temple desecrated by the abomination, nor the summit of the abomination committed by Israel. "It is used indeed," as Bleek (Jahrbb. v. p. 93) also remarks, "of the extreme point of an object, but only of that which is extended horizontally (for end, or extremity), but never of that which is extended perpendicularly (for peak)." The use of it in the latter sense cannot also be proved from the πτερύγιον τοῦ ἱεροῦ, Matthew 4:5; Luke 4:9. Here the genitive τοῦ ἱεροῦ, not τοῦ ναοῦ, shows that not the pinnacle, i.e., the summit of the temple itself, is meant, but a wing or adjoining building of the sanctuary; and if Suidas and Hesychius explain πτερύγιον by ἀκρωτήριον, this explanation is constructed only from the passages of the N.T. referred to, and is not confirmed by the Greek classics.

But though πτερύγιον may have the meaning of summit, yet this can by no means be proved to be the meaning of כּנף. Accordingly שׁקּוּצים כּנף cannot on verbal grounds be referred to the temple. This argument from the words used is not set aside by other arguments which Hengstenberg brings forward, neither by the remark that this explanation harmonizes well with the other parts of the prophecy, especially the removal of the sacrifice and the destruction of the temple, nor by the reference to the testimony of tradition and to the authority of the Lord. For, with reference to that remark, we have already shown in the explanation of the preceding verses that they do not refer to the destruction of Jerusalem by Titus, and thus are not reconcilable with this interpretation of שׁקּוּצים כּנף. But the testimony of tradition for this interpretation in Josephus, De bello Jud. iv. 6. 3, that by the desecration of the temple on the part of the Zealots an old prophecy regarding the destruction of the temple was fulfilled, itself demonstrates (under the supposition that no other passage occur in the book of Daniel in which Josephus would be able to find the announcement of bloody abomination in the temple which proceeded even from the members of the covenant people) nothing further than that Josephus, with many of his contemporaries, found such a prophecy in this verse in the Alexandrine translation, but it does not warrant the correctness of this interpretation of the passage. This warrant would certainly be afforded by the words of our Lord regarding "the abomination of desolation spoken of by Daniel the prophet standing in the holy place" (Matthew 24:15.; Mark 13:14), if it were decided that the Lord had this passage (Daniel 9:27) alone before His mind, and that He regarded the "abomination of desolation" as a sign announcing the destruction of Jerusalem by the Romans. But neither of these conditions is established. The expression βδέλυγμα τῆς ἐρημώσεως is found not only in Daniel 9:27 (where the lxx and Theod. have the plur. ἐρημώσεων), but also in Daniel 11:31 (βδ. ἐρημώσεως) and Daniel 12:11 (τὸ βδ. τῆς ἐρημώσεως), and thus may refer to one of these passages. The possibility of this reference is not weakened by the objection, "that the prophecy Daniel 11 and Daniel 12:1-13 was generally regarded as fulfilled in the Maccabean times, and that the fulfilling of Daniel 9 was placed forward into the future in the time of Christ" (Hgstb.), because the Lord can have a deeper and more correct apprehension of the prophecies of Daniel than the Jewish writers of His time; because,moreover, the first historical fulfilling of Daniel 11 in the Maccabean times does not exclude a further and a fuller accomplishment in the future, and the rage of Antiochus Epiphanes against the Jewish temple and the worship of God can be a type of the assault of Antichrist against the sanctuary and the church of God in the time of the end. Still less from the words, "whoso readeth, let him understand" (Matthew 24:15), can it be proved that Christ had only Daniel 9:27, and not also Daniel 11:31 or Daniel 12:11, before His view. The remark that these words refer to בּדּבר בּין (understand the matter), Daniel 9:23, and to ותשׂכּל ותדע (know, and understand), does not avail for this purpose, because this reference is not certain, and בּין את־הדּבר dna ,n (and he understood the thing) is used (Daniel 10:1) also of the prophecy in Daniel 10 and 11. But though it were beyond a doubt that Christ had, in the words quoted, only Daniel 9:27 before His view, yet would the reference of this prophecy to the destruction of Jerusalem by the Romans not be thereby proved, because in His discourse Christ spake not only of this destruction of the ancient Jerusalem, but generally of His παρουσία and the συντέλεια τοῦ αἰῶνος (Matthew 24:3), and referred the words of Daniel of the βδέλυγμα τῆς ἐρημώσεως to the παρουσία τοῦ υἱοῦ τοῦ ἀνθρώπου.

On these grounds we must affirm that the reference of the words under consideration to the desecration of the temple before the destruction of Jerusalem by the Romans is untenable.

But also the reference of these words, as maintained by other interpreters, to the desecration of the temple by the βδέλυγμα ἐρημώσεως (1 Macc. 1:54), built on the altar of burnt-offering by Antiochus Epiphanes, is disproved on the verbal ground that כּנף cannot designate the surface of the altar. In favour of this view the משׁמם השּׁקּוּץ, Daniel 11:31 (the abomination that maketh desolate), is principally relied on, in order to establish the connection of משׁמם with שׁקּוּצים; but that passage is of a different character, and the difference of number between them opposes the connecting together of these two words. The singular משׁמם cannot be connected as an adjective with שׁקּוּצים. But the uniting of משׁמם with the noun כּנף gives no meaning, and besides has the parallels Daniel 11:31 and Daniel 12:11 against it. In this passage before us משׁמם can only be the subject; and the clause is neither to be connected with the preceding nor with the following, but is to be interpreted as containing an independent statement. Since in the preceding context mention is made of a Nagid who shall make desolate the city and the sanctuary, and shall take away the bloody and the unbloody sacrifice, it is natural to regard the משׁמם, desolater, as the Nagid, and to identify the two. The circumstance that it does not refer to it by the article (המּשׁמם) is no valid objection, because the article is in no way necessary, as משׁמם is a participle, and can be rendered as such: "on the wings of abomination he comes desolating." כּנף על can, without ingenuity, be rendered in no other way than on wings. שׁקּוּצים signifies not acts of abomination, but objects of abomination, things causing abomination, and is constantly used of the heathen gods, idol-images, sacrifices to the gods, and other heathen abominations. The connection of שׁקּוּצים permits us, however, with Reichel, Ebrard, Kliefoth, and Kranichfeld, to think on nothing else than that wings (כּנף) are attributed to the שׁקּוּצים. The sing. כּנף does not oppose this, since it is often used collectively in a peculiar and figurative meaning; cf. e.g., כּנף בּעל, Proverbs 1:17, with כּנפים בּעל, Ecclesiastes 10:20, the winged, the bird; and הארץ dna ;drib כּנף (from the uttermost part of the earth), Isaiah 24:16, is not different from הארץ כּנפות, Job 37:3; Job 38:13, just as אברה, wing, plumage, Psalm 91:4; Deuteronomy 32:11, is found for אברות (wings), Psalm 68:14. But from such passages as Deuteronomy 32:11; Exodus 19:4, and Psalm 18:11, we perceive the sense in which wings are attributed to the שׁקּוּצים, the idolatrous objects.

(Note: The interpretation of J. D. Michaelis, which has been revived by Hofmann, needs no serious refutation. They hold that שׁקּוּצים כּנף signifies an idol-bird, and denotes the eagle of Jupiter of Zeus. Hofm. repeats this interpretation in his Schriftbew. ii. 2, p. 592, after he had abandoned it.)

In the first of these passages (Deuteronomy 32:11), wings, the wings of an eagle, are attributed to God, because He is the power which raises up Israel, and lifting it up, and carrying it throughout its history, guides it over the earth. In P. 18 wings are attributed to the wind, because the wind is contemplated as the power which carries out the will of God throughout the kingdom of nature. "Thus in this passage wings are attributed to the שׁקּוּצים, idol-objects, and to idolatry with its abominations, because that shall be the power which lifts upwards the destroyer and desolater, carries him, and moves with him over the earth to lay waste" (Klief.).

(Note: Similarly, and independently of Kliefoth, Kranichfeld also explains the words: "The powerful heathen enemy of God is here conceived of as carried on (על) these wings of the idol-abomination, like as the God of the theocracy is borne on the wings of the clouds, and on cherubim, who are His servants; cf. Psalm 18:11; Psalm 104:3.")

The last clause, וגו ועד־כּלה, is differently construed, according as the subject to תּתּך, which is wanting, or appears to be wanting, is sought to be supplied from the context. Against the supposition of Hvernick and Ebrard, who take תּתּך as impersonal: "it pours down," it is rightly objected that this word is never so found, and can so much the less be so interpreted here, since in Daniel 9:11 it is preceded by a definite subject. Others supply a subject, such as anger (Berth.), or curse and oath from Daniel 9:11; the former is quite arbitrary, the latter is too far-fetched. Others, again (Hengstenberg, Maurer), take ונחרצה כלה (the consummation and that determined) as the subject. This is correct according to the matter. We cannot, however, so justify the regarding of ועד as a conjunction: till that; for, though עד is so used, ועד is not; nor, once more, can we justify the taking of ונחרצה כלה as a whole as the subject (Hofmann), or of ונחרצה alone as the subject (v. Leng., Hitzig, Kliefoth), since ועד is not repeated before ונחרצה on account of the ו(with v. Leng.), nor is ונחרצה alone supplied (with Hitz.), nor is the וbefore נחרצה to be regarded (with Klief.) as a sign of the conclusion. Where וintroduces the conclusion, as e.g., Daniel 8:14, it is there united with the verb, and thus the expression here should in that case be נחרצה ותּתּך. The relative interpretation of תּתּך is the only one which is verbally admissible, whereby the words, "and till the consummation and that determined," are epexegetically connected to the foregoing clause: "and till the consummation and that determined which shall pour down upon the desolater." The words ונחרצה כלה remind us of Isaiah 10:23 and Isaiah 28:22, and signify that which is completed equals altogether and irrevocably concluded, i.e., substantially the inflexibly decreed judgment of destruction. The words have here this meaning, as is clear from the circumstance that נחרצה points back to שׁממות נחרצת (Daniel 9:26, desolations are determined), and כלה עד corresponds to קץ עד (Daniel 9:26). In Daniel 11:31 משׁמם is not in a similar manner to be identified with שׁמם, but has the active signification: "laying waste," while שׁמם has the passive: "laid waste." Both words refer to the Nagid, but with this difference, that this ungodly prince who comes as the desolater of the city and the sanctuary will on that account become desolate, that the destruction irrevocably decreed by God shall pour down upon him as a flood.

Let us now, after explaining the separate clauses, present briefly the substance of this divine revelation. We find that the Daniel 9:25-27 contain the following announcement: From the going forth of the word to restore and build Jerusalem to the appearance of the Messias seven weeks shall pass away; after that, during threescore and two weeks the city shall be restored and built up amid the oppressions of the times; but after the sixty-two weeks the Messias shall be cut off, so that to Him nothing remains, and the city, together with the sanctuary, shall be destroyed by the people of a prince who shall come, who shall find his end in the flood; but the war shall continue to the end, since destruction is irrevocably decreed. That prince shall force a strong covenant for one week on the mass of the people, and during half a week shall take away the service of sacrifice, and, borne on the wings of idol-abominations, shall carry on a desolating rule, till the firmly decreed judgment shall pour itself upon him as one desolated. - According to this, the first seven weeks are determined merely according to their beginning and their end, and nothing further is said as to their contents than may be concluded from the definition of its terminus a quo, "to restore and to build Jerusalem," namely, that the restoring and the building of this city shall proceed during the period of time indicated. The sixty-two weeks which follow these seven weeks, ending with the coming of the Messias, have the same contents, only with the more special definition, that the restoration and the building in the broad open place and in the limited place shall be carried on in oppressive times. Hence it is clear that this restoration and building cannot denote the rebuilding of the city which was destroyed by the Chaldeans, but refers to the preservation and extension of Jerusalem to the measure and compass determined by God in the Messianic time, or under the dominion of the Messias, since He shall come at the end of the seven weeks, and after the expiry of the sixty-two weeks connected therewith shall be cut off, so that nothing remains to Him.

The statements of the angel (Daniel 9:26, Daniel 9:27) regarding the one week, which, because of the connection, can only be the seventieth, or the last of the seventy, are more ample. The cutting off

Hosea 5:11 Parallel Commentaries

Treasury of Scripture Knowledge


Deuteronomy 28:33 The fruit of your land, and all your labors, shall a nation which you know not eat up...

2 Kings 15:16-20,29 Then Menahem smote Tiphsah, and all that were therein, and the coasts thereof from Tirzah: because they opened not to him...

Amos 5:11,12 For as much therefore as your treading is on the poor, and you take from him burdens of wheat: you have built houses of hewn stone...

he willingly.

1 Kings 12:26-33 And Jeroboam said in his heart, Now shall the kingdom return to the house of David...

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
Deuteronomy 28:33
A nation that you have not known shall eat up the fruit of your ground and of all your labors, and you shall be only oppressed and crushed continually,

Hosea 9:16
Ephraim is stricken; their root is dried up; they shall bear no fruit. Even though they give birth, I will put their beloved children to death.

Micah 6:16
For you have kept the statutes of Omri, and all the works of the house of Ahab; and you have walked in their counsels, that I may make you a desolation, and your inhabitants a hissing; so you shall bear the scorn of my people."

Jump to Previous
Broken Command Commandment Content Crushed Determined Ephraim E'phraim Filth Follow Idols Intent Judges Judgment Oppressed Pleased Pleasure Pursuing Pursuit Right Trampled Troubled Vanity Walk Walked Willingly
Jump to Next
Broken Command Commandment Content Crushed Determined Ephraim E'phraim Filth Follow Idols Intent Judges Judgment Oppressed Pleased Pleasure Pursuing Pursuit Right Trampled Troubled Vanity Walk Walked Willingly
Hosea 5:11 NIV
Hosea 5:11 NLT
Hosea 5:11 ESV
Hosea 5:11 NASB
Hosea 5:11 KJV

Hosea 5:11 Bible Apps
Hosea 5:11 Biblia Paralela
Hosea 5:11 Chinese Bible
Hosea 5:11 French Bible
Hosea 5:11 German Bible

Bible Hub

ESV Text Edition: 2016. The Holy Bible, English Standard Version® copyright © 2001 by Crossway Bibles, a publishing ministry of Good News Publishers.
Hosea 5:10
Top of Page
Top of Page