Hosea 5:8
Parallel Verses
English Standard Version
Blow the horn in Gibeah, the trumpet in Ramah. Sound the alarm at Beth-aven; we follow you, O Benjamin!

King James Bible
Blow ye the cornet in Gibeah, and the trumpet in Ramah: cry aloud at Bethaven, after thee, O Benjamin.

American Standard Version
Blow ye the cornet in Gibeah, and the trumpet in Ramah: sound an alarm at Beth-aven; behind thee, O Benjamin.

Douay-Rheims Bible
Blow ye the cornet in Gabaa, the trumpet in Rama: howl ye in Bethaven, behind thy back, O Benjamin.

English Revised Version
Blow ye the cornet in Gibeah, and the trumpet in Ramah: sound an alarm at Beth-aven; behind thee, O Benjamin.

Webster's Bible Translation
Blow ye the cornet in Gibeah, and the trumpet in Ramah: cry aloud at Beth-aven, after thee, O Benjamin.

Hosea 5:8 Parallel
Keil and Delitzsch Biblical Commentary on the Old Testament

The divine revelation regarding the seventy weeks. - This message of the angel relates to the most important revelations regarding the future development of the kingdom of God. From the brevity and measured form of the expression, which Auberlen designates "the lapidary style of the upper sanctuary," and from the difficulty of calculating the period named, this verse has been very variously interpreted. The interpretations may be divided into three principal classes. 1. Most of the church fathers and the older orthodox interpreters find prophesied here the appearance of Christ in the flesh, His death, and the destruction of Jerusalem by the Romans 2. The majority of the modern interpreters, on the other hand, refer the whole passage to the time of Antiochus Epiphanes. 3. Finally, some of the church fathers and several modern theologians have interpreted the prophecy eschatologically, as an announcement of the development of the kingdom of God from the end of the Exile on to the perfecting of the kingdom by the second coming of Christ at the end of the days.

(Note: The first of these views is in our time fully and at length defended by Hvernick (Comm.), Hengstenberg (Christol. iii. 1, p. 19ff., 2nd ed.), and Auberlen (Der Proph. Daniel, u.s.w., p. 103ff., 3rd ed.), and is adopted also by the Catholic theologian Laur. Reinke (die messian. Weissag. bei den gr. u. kl. Proph. des A.T. iv. 1, p. 206ff.), and by Dr. Pusey of England. The second view presents itself in the Alexandrine translation of the prophecy, more distinctly in Julius Hilarianus (about a.d. 400) (Chronologia s. libellus de mundi duratione, in Migne's Biblioth. cler. univ. t. 13, 1098), and in several rabbinical interpreters, but was first brought into special notice by the rationalistic interpreters Eichhorn, Bertholdt. v. Leng., Maurer, Ewald, Hitzig, and the mediating theologians Bleek, Wieseler (Die 70 Wochen u. die 63 Jahrwochen des Proph. Daniel, Gtt. 1839, with which compare the Retractation in the Gttinger gel. Anzeigen, 1846, p. 113ff.), who are followed by Lcke, Hilgenfeld, Kranichfeld, and others. This view has also been defended by Hofmann (die 70 Jahre des Jer. u. die 70 Jahrwochen des Daniel, Nrnb. 1836, and Weissag. u. Erfllung, as also in the Schriftbew.), Delitzsch (Art. Daniel in Herz.'s Realenc. Bd. iii.), and Zndel (in the Kritischen Uterss.), but with this essential modification, that Hofmann and Delitzsch have united an eschatological reference with the primary historical reference of Daniel 9:25-27 to Antiochus Epiphanes, in consequence of which the prophecy will be perfectly accomplished only in the appearance of Antichrist and the final completion of the kingdom of God at the end of the days. Of the third view we have the first germs in Hoppolytus and Apollinaris of Laodicea, who, having regard to the prophecy of Antichrist, Daniel 7:25, refer the statement of Daniel 9:27 of this chapter, regarding the last week, to the end of the world; and the first half of this week they regard as the time of the return of Elias, the second half as the time of Antichrist. This view is for the first time definitely stated in the Berleburg Bible. But Kliefoth, in his Comm. on Daniel, was the first who sought to investigate and establish this opinion exegetically, and Leyrer (in Herz.'s Realenc. xviii. p. 383) has thus briefly stated it: - "The seventy שׁבעים, i.e., the καιροὶ of Daniel (Daniel 9:24.) measured by sevens, within which the whole of God's plan of salvation in the world will be completed, are a symbolical period with reference to the seventy years of exile prophesied by Jeremiah, and with the accessory notion of oecumenicity. The 70 is again divided into three periods: into 7 (till Christ), 62 (till the apostasy of Antichrist), and one שׁבוּע, the last world - ἑπτά, divided into 2 x 3 1/2 times, the rise and the fall of Antichrist."

For the history of the interpretation, compare for the patristic period the treatise of Professor Reusch of Bonn, entitled "Die Patrist. Berechnung der 70 Jahrwochen Daniels," in the Tb. Theol. Quart. 1868, p. 535ff.; for the period of the middle ages and of more modern times, Abr. Calovii Εξετασις theologica de septuaginta septimanis Danielis, in the Biblia illustr. ad Daniel. ix., and Hvernick's History of the Interpretation in his Comm. p. 386ff.; and for the most recent period, R. Baxmann on the Book of Daniel in the Theolog. Studien u. Kritiken, 1863, iii. p. 497ff.)

In the great multiplicity of opinions, in order to give clearness to the interpretation, we shall endeavour first of all to ascertain the meaning of the words of each clause and verse, and then, after determining exegetically the import of the words, take into consideration the historical references and calculations of the periods of time named, and thus further to establish our view.

The revelation begins, Daniel 9:24, with a general exhibition of the divine counsel regarding the city and the people of God; and then there follows, Daniel 9:25-27, the further unfolding of the execution of this counsel in its principal parts. On this all interpreters are agreed, that the seventy weeks which are determined upon the people and the city are in Daniel 9:25-27 divided into three periods, and are closely defined according to their duration and their contents.

Seventy weeks are determined. - שׁבעים from שׁבוּע, properly, the time divided into sevenths, signifies commonly the period of seven days, the week, as Genesis 29:27. (in the sing.), and Daniel 10:2-3, in the plur., which is usually in the form שׁבעות; cf. Deuteronomy 16:9., Exodus 34:22, etc. In the form שׁבעים there thus lies no intimation that it is not common weeks that are meant. As little does it lie in the numeral being placed after it, for it also sometimes is found before it, where, as here, the noun as the weightier idea must be emphasized, and that not by later authors merely, but also in Genesis 32:15., 1 Kings 8:63; cf. Gesen. Lehrgeb. p. 698. What period of time is here denoted by שׁבעים can be determined neither from the word itself and its form, nor from the comparison with ימים שׁבעים, Daniel 10:2-3, since ימים is in these verses added to שׁבעים, not for the purpose of designating these as day-weeks, but simply as full weeks (three weeks long). The reasons for the opinion that common (i.e., seven-day) weeks are not intended, lie partly in the contents of Daniel 9:25, Daniel 9:27, which undoubtedly teach that that which came to pass in the sixty-two weeks and in the one week could not take place in common weeks, partly in the reference of the seventy שׁבעים to the seventy years of Jeremiah, Daniel 9:2. According to a prophecy of Jeremiah - so e.g., Hitzig reasons - Jerusalem must lie desolate for seventy years, and now, in the sixty-ninth year, the city and the temple are as yet lying waste (Daniel 9:17.), and as yet nowhere are there symptoms of any change. Then, in answer to his supplication, Daniel received the answer, seventy שׁבעים must pass before the full working out of the deliverance. "If the deliverance was not yet in seventy years, then still less was it in seventy weeks. With seventy times seven months we are also still inside of seventy years, and we are directed therefore to year-weeks, so that each week shall consist of seven years. The special account of the contents of the weeks can be adjusted with the year-weeks alone; and the half-week, Daniel 9:27, particularly appears to be identical in actual time with these three and a half times (years), Daniel 7:25." This latter element is by others much more definitely affirmed. Thus e.g., Kranichfeld says that Daniel had no doubt about the definite extent of the expression שׁבוּע, but gave an altogether unambiguous interpretation of it when he combined the last half-week essentially with the known and definite three and a half years of the time of the end. But - we must, on the contrary, ask - where does Daniel speak of the three and a half years of the time of the end? He does not use the word year in any of the passages that fall to be here considered, but only עדּן or מועד, time, definite time. That by this word common years are to be understood, is indeed taken for granted by many interpreters, but a satisfactory proof of such a meaning has not been adduced. Moreover, in favour of year-weeks (periods of seven years) it has been argued that such an interpretation was very natural, since they hold so prominent a place in the law of Moses; and the Exile had brought them anew very distinctly into remembrance, inasmuch as the seventy years' desolation of the land was viewed as a punishment for the interrupted festival of the sabbatical years: 2 Chronicles 36:21 (Hgstb., Kran., and others). But since these periods of seven years, as Hengstenberg himself confesses, are not called in the law שׁבעים or שׁבעות, therefore, from the repeated designation of the seventh year as that of the great Sabbath merely (Leviticus 25:2, Leviticus 25:4-5; Leviticus 26:34-35, Leviticus 26:43; 2 Chronicles 36:21), the idea of year-weeks in no way follows. The law makes mention not only of the Sabbath-year, but also of periods of seven times seven years, after the expiry of which a year of jubilee was always to be celebrated (Leviticus 25:8.). These, as well as the Sabbath-years, might be called שׁבעים. Thus the idea of year-weeks has no exegetical foundation. Hofmann and Kliefoth are in the right when they remark that שׁבעים does not necessarily mean year-weeks, but an intentionally indefinite designation of a period of time measured by the number seven, whose chronological duration must be determined on other grounds. The ἁπ. λεγ. חתך means in Chald. to cut off, to cut up into pieces, then to decide, to determine closely, e.g., Targ. Esther 4:5; cf. Buxtorf, Lex. talm., and Levy, Chald. Wrterb. s.v. The meaning for נחתּך, abbreviatae sunt (Vulg. for ἐκολοβώθησαν, Matthew 24:22), which Wieseler has brought forward, is not proved, and it is unsuitable, because if one cuts off a piece from a whole, the whole is diminished on account of the piece cut off, but not the piece itself. For the explanation of the sing. נחתּך we need neither the supposition that a definite noun, as עת (time), was before the prophet's mind (Hgstb.), nor the appeal to the inexact manner of writing of the later authors (Ewald). The sing. is simply explained by this, that שׁבעים שׁבעים is conceived of as the absolute idea, and then is taken up by the passive verb impersonal, to mark that the seventy sevenths are to be viewed as a whole, as a continued period of seventy seven times following each other.

Upon thy people and upon thy holy city. In the על there does not lie the conception of that which is burdensome, or that this period would be a time of suffering like the seventy years of exile (v. Lengerke). The word only indicates that such a period of time was determined upon the people. The people and the city of Daniel are called the people and the city of God, because Daniel has just represented them before God as His (Hvernick, v. Lengerke, Kliefoth). But Jerusalem, even when in ruins, is called the holy city by virtue of its past and its future history; cf. Daniel 9:20. This predicate does not point, as Wieseler and Hitzig have rightly acknowledged, to a time when the temple stood, as Sthelin and v. Lengerke suppose. Only this lies in it, Kliefoth has justly added, - not, however, in the predicate of holiness, but rather in the whole expression, - that the people and city of God shall not remain in the state of desolation in which they then were, but shall at some time be again restored, and shall continue during the time mentioned. One must not, however, at once conclude that this promise of continuance referred only to the people of the Jews and their earthly Jerusalem. Certainly it refers first to Israel after the flesh, and to the geographical Jerusalem, because these were then the people and the city of God; but these ideas are not exhausted in this reference, but at the same time embrace the New Testament church and the church of God on earth.

The following infinitive clauses present the object for which the seventy weeks are determined, i.e., they intimate what shall happen till, or with the expiry of, the time determined. Although ל before the infinitive does not mean till or during, yet it is also not correct to say that ל can point out only the issue which the period of time finally reaches, only its result. Whether that which is stated in the infinitive clauses shall for the first time take place after the expiry of, or at the end of the time named, or shall develope itself gradually in the course of it, and only be completed at the end of it, cannot be concluded from the final ל, but only from the material contents of the final clauses. The six statements are divided by Maurer, Hitzig, Kranichfeld, and others into three passages of two members each, thus: After the expiry of seventy weeks, there shall (1) be completed the measure of sin; (2) the sin shall be covered and righteousness brought in; (3) the prophecy shall be fulfilled, and the temple, which was desecrated by Antiochus, shall be again consecrated. The masoretes seem, however, to have already conceived of this threefold division by placing the Atnach under עלמים צדק (the fourth clause); but it rests on a false construction of the individual members especially of the first two passages. Rather we have two three-membered sentences before us. This appears evident from the arrangement of the six statements; i.e., that the first three statements treat of the taking away of sin, and thus of the negative side of the deliverance; the three last treat of the bringing in of everlasting righteousness with its consequences, and thus of the positive deliverance, and in such a manner that in both classes the three members stand in reciprocal relation to each other: the fourth statement corresponds to the first, the fifth to the second, the sixth to the third - the second and the fifth present even the same verb חתם.

In the first and second statements the reading is doubtful. Instead of לחתּם (Keth.), to seal, the Keri has להתם, to end (R. תּמם, to complete). In לכלּא a double reading is combined, for the vowel-points do not belong to the Keth., which rather has לכלא, since כּלא is nowhere found in the Piel, but to the Keri, for the Masoretes hold כלא to be of the same meaning as כלה, to be ended. Thus the ancient translators interpreted it: lxx, τὰς ἀδικίας σπανίσαι; Theod., συντελεσθῆναι, al. συντελέσαι; Aquil., συντελέσαι τὴν ἀθεσίαν; Vulg., ut consummetur praevaricatio. Bertholdt, Rosenmller, Gesenius, Winer, Ewald, Hitzig, Maurer, have followed them in supposing a passing of הinto .א But since כּלה occurs frequently in Daniel, always with ה htiw(cf. v. 27; Daniel 11:36; Daniel 12:7), and generally the roots with הtake the form of those with אmuch seldomer than the reverse, on these grounds the reading לכלא thus deserves the preference, apart from the consideration that almost all the Keris are valueless emendations of the Masoretes; and the parallel להתם, decidedly erroneous, is obviously derived from Daniel 8:23. Thus the Keri does not give in the two passages a suitable meaning. The explanation: to finish the transgression and to make full the measure of sin, does not accord with what follows: to pardon the iniquity; and the thought that the Jews would fill up the measure of their transgression in the seventy year-weeks, and that as a punishment they would pass through a period of suffering from Antiochus and afterwards be pardoned, is untenable, because the punishment by Antiochus for their sins brought to their full measure is arbitrarily interpolated; but without this interpolation the pardon of the sins stands in contradiction to the filling up of their measure. Besides, this explanation is further opposed by the fact, that in the first two statements there must be a different subject from that which is in the third. For to fill up the measure of sin is the work of God. Accordingly the Kethiv alone is to be adopted as correct, and the first passage to be translated thus: to shut up the transgression. כּלא means to hold back, to hold in, to arrest, to hold in prison, to shut in or shut up; henceכּלא, a prison, jail. To arrest the wickedness or shut it up does not mean to pardon it, but to hem it in, to hinder it so that it can no longer spread about (Hofm.); cf. Zechariah 5:8 and Revelation 20:3.

In the second passage, "to seal up sin," the חטּאות are the several proofs of the transgression. חתם, to seal, does not denote the finishing or ending of the sins (Theodrt. and others). Like the Arab. chtm, it may occur in the sense of "to end," and this meaning may have originated from the circumstance that one is wont at the end of a letter or document to affix the impress of a seal; yet this meaning is nowhere found in Hebr.: see under Exodus 28:12. The figure of the sealing stands here in connection with the shutting up in prison. Cf. Daniel 6:18, the king for greater security sealed up the den into which Daniel was cast. Thus also God seals the hand of man that it cannot move, Job 37:7, and the stars that they cannot give light, Job 9:7. But in this figure to seal is not equals to take away, according to which Hgstb. and many others explain it thus: the sins are here described as sealed, because they are altogether removed out of the sight of God, altogether set aside; for "that which is shut up and sealed is not merely taken away, entirely set aside, but guarded, held under lock and seal" (Kliefoth). Hence more correctly Hofmann and Kliefoth say, "If the sins are sealed, they are on the one side laid under custody, so that they cannot any more be active or increase, but that they may thus be guarded and held, so that they can no longer be pardoned and blotted out;" cf. Revelation 20:3.

The third statement is, "to make reconciliation for iniquity." כּפּר is terminus techn., to pardon, to blot out by means of a sin-offering, i.e., to forgive.

These three passages thus treat of the setting aside of sin and its blotting out; but they neither form a climax nor a mere συναθροισμός, a multiplying of synonymous expressions for the pardoning of sins, ut tota peccatorum humani generis colluvies eo melius comprehenderetur (M. Geier). Against the idea of a climax it is justly objected, that in that case the strongest designation of sin, הפּשׁע, which designates sin as a falling away from God, a rebelling against Him, should stand last, whereas it occurs in the first sentence. Against the idea of a συναθροισμός it is objected, that the words "to shut up" and "to seal" are not synonymous with "to make reconciliation for," i.e., "to forgive." The three expressions, it is true, all treat alike of the setting aside of sin, but in different ways. The first presents the general thought, that the falling away shall be shut up, the progress and the spreading of the sin shall be prevented. The other two expressions define more closely how the source whence arises the apostasy shall be shut up, the going forth and the continued operation of the sin prevented. This happens in one way with unbelievers, and in a different way with believers. The sins of unbelievers are sealed, are guarded securely under a seal, so that they may no more spread about and increase, nor any longer be active and operative; but the sins of believers are forgiven through a reconciliation. The former idea is stated in the second member, and the latter in the third, as Hofmann and Kliefoth have rightly remarked.

There follows the second group of three statements, which treat of the positive unfolding of salvation accompanying the taking away and the setting aside of sin. The first expression of this group, or the fourth in the whole number, is "to bring in everlasting righteousness." After the entire setting aside of sin must come a righteousness which shall never cease. That צדק does not mean "happiness of the olden time" (Bertholdt, Rsch), nor "innocence of the former better times" (J. D. Michaelis), but "righteousness," requires at present no further proof. Righteousness comes from heaven as the gift of God (Psalm 85:11-14; Isaiah 51:5-8), rises as a sun upon them that fear God (Malachi 3:20), and is here called everlasting, corresponding to the eternity of the Messianic kingdom (cf. Daniel 2:44; Daniel 7:18, Daniel 7:27). צדק comprehends the internal and the external righteousness of the new heavens and the new earth, 2 Peter 3:13. This fourth expression forms the positive supplement of the first: in the place of the absolutely removed transgression is the perfected righteousness.

In the fifth passage, to seal up the vision and prophecy, the word חתם, used in the second passage of sin, is here used of righteousness. The figure of sealing is regarded by many interpreters in the sense of confirming, and that by filling up, with reference to the custom of impressing a seal on a writing for the confirmation of its contents; and in illustration these references are given: 1 Kings 21:8, and Jeremiah 32:10-11, Jeremiah 32:44 (Hvernick, v. Lengerke, Ewald, Hitzig, and others). But for this figurative use of the word to seal, no proof-passages are adduced from the O.T. Add to this that the word cannot be used here in a different sense from that in which it is used in the second passage. The sealing of the prophecy corresponds to the sealing of the transgression, and must be similarly understood. The prophecy is sealed when it is laid under a seal, so that it can no longer actively show itself.


Hosea 5:8 Parallel Commentaries

Treasury of Scripture Knowledge


Hosea 8:1 Set the trumpet to your mouth. He shall come as an eagle against the house of the LORD, because they have transgressed my covenant...

Jeremiah 4:5 Declare you in Judah, and publish in Jerusalem; and say, Blow you the trumpet in the land: cry, gather together, and say...

Jeremiah 6:1 O you children of Benjamin, gather yourselves to flee out of the middle of Jerusalem, and blow the trumpet in Tekoa...

Joel 2:1,15 Blow you the trumpet in Zion, and sound an alarm in my holy mountain: let all the inhabitants of the land tremble...


Hosea 9:9 They have deeply corrupted themselves, as in the days of Gibeah: therefore he will remember their iniquity, he will visit their sins.

Hosea 10:9 O Israel, you have sinned from the days of Gibeah: there they stood...

Judges 19:12-15 And his master said to him, We will not turn aside here into the city of a stranger, that is not of the children of Israel...

Judges 20:4-6 And the Levite, the husband of the woman that was slain, answered and said, I came into Gibeah that belongs to Benjamin...

1 Samuel 15:34 Then Samuel went to Ramah; and Saul went up to his house to Gibeah of Saul.

2 Samuel 21:6 Let seven men of his sons be delivered to us, and we will hang them up to the LORD in Gibeah of Saul, whom the LORD did choose...

Isaiah 10:29 They are gone over the passage: they have taken up their lodging at Geba; Ramah is afraid; Gibeah of Saul is fled.


1 Samuel 7:17 And his return was to Ramah; for there was his house; and there he judged Israel; and there he built an altar to the LORD.

1 Samuel 8:4 Then all the elders of Israel gathered themselves together, and came to Samuel to Ramah,

1 Samuel 15:34 Then Samuel went to Ramah; and Saul went up to his house to Gibeah of Saul.


Hosea 4:15 Though you, Israel, play the harlot, yet let not Judah offend; and come not you to Gilgal, neither go you up to Bethaven, nor swear...

Hosea 10:5,8 The inhabitants of Samaria shall fear because of the calves of Bethaven: for the people thereof shall mourn over it...

Joshua 7:2 And Joshua sent men from Jericho to Ai, which is beside Bethaven, on the east of Bethel, and spoke to them, saying...

1 Kings 12:29 And he set the one in Bethel, and the other put he in Dan.


Judges 5:14 Out of Ephraim was there a root of them against Amalek; after you, Benjamin, among your people; out of Machir came down governors...

Cross References
Judges 5:14
From Ephraim their root they marched down into the valley, following you, Benjamin, with your kinsmen; from Machir marched down the commanders, and from Zebulun those who bear the lieutenant's staff;

Hosea 8:1
Set the trumpet to your lips! One like a vulture is over the house of the LORD, because they have transgressed my covenant and rebelled against my law.

Hosea 9:9
They have deeply corrupted themselves as in the days of Gibeah: he will remember their iniquity; he will punish their sins.

Hosea 10:5
The inhabitants of Samaria tremble for the calf of Beth-aven. Its people mourn for it, and so do its idolatrous priests-- those who rejoiced over it and over its glory-- for it has departed from them.

Hosea 10:9
From the days of Gibeah, you have sinned, O Israel; there they have continued. Shall not the war against the unjust overtake them in Gibeah?

Joel 2:1
Blow a trumpet in Zion; sound an alarm on my holy mountain! Let all the inhabitants of the land tremble, for the day of the LORD is coming; it is near,

Amos 3:6
Is a trumpet blown in a city, and the people are not afraid? Does disaster come to a city, unless the LORD has done it?

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