Hosea 9:14
Parallel Verses
English Standard Version
Give them, O LORD— what will you give? Give them a miscarrying womb and dry breasts.

King James Bible
Give them, O LORD: what wilt thou give? give them a miscarrying womb and dry breasts.

American Standard Version
Give them, O Jehovah-what wilt thou give? give them a miscarrying womb and dry breasts.

Douay-Rheims Bible
Give them, O Lord. What wilt thou give them? Give them a womb without children, and dry breasts.

English Revised Version
Give them, O LORD: what wilt thou give? give them a miscarrying womb and dry breasts.

Webster's Bible Translation
Give them, O LORD: what wilt thou give? give them a miscarrying womb and dry breasts.

Hosea 9:14 Parallel
Commentary
Keil and Delitzsch Biblical Commentary on the Old Testament

The exalting of himself above all on the part of the king is further described. "He shall not regard the gods of his fathers," i.e., shall cast aside the worship of the gods transmitted to him from his fathers. This again does not accord with Antiochus Epiphanes, regarding whom it is true that history records that he wished to suppress the worship practised by the Jews, but it knows nothing

(Note: The statement in 1 Macc. 1:41ff., "Moreover king Antiochus wrote to his whole kingdom that all should be one people, and every one should have his laws: so all the heathen agreed according to the commandment of the king," does not amount to a proof of this. "For," as Grimm rightly remarks, "the account of such a decree of Antiochus to all (not Hellenic) peoples of his kingdom is very doubtful. No profane historian records anything about it, neither does Josephus, nor the author of the second book of the Maccabees in the parallel passages. It is true that Antiochus, according to Livy, xli. 20, put great honour upon Jupiter by building a splendid temple to Tages, and according to Polybius, xxvi. 10, 11, he excelled all kings who preceded him in expensive sacrifices and gifts in honour of the gods; but this is no proof of a proselytizing fanaticism." The contrary rather appears from Josephus, Antt. xii. 5. 5, where the Samaritans, in a letter to Antiochus, declare, contrary to the opinion entertained regarding them by their governor, that by descent and custom they were not Jews. Their letter rests on the supposition that the royal decree was directed only against the Jews. Cf. Falthe, Gesch. Macedoniens, ii. p. 596. Diodorus also (xxxiv. 1), to whom Hitzig refers, only states that Antiochus wished to dissolve τὰ νόμιμα of the Jewish people, and to compel the Jews to abandon their manner of life (τὰς ἀγωγὰς μεταθέσθαι).

of attempts made by him to destroy the gods and the worship of other nations. The words which follow, נשׁים על־חמדּת, the old interpreters understood of the love of women, or of conjugal love; the modern, after the example of J. D. Michaelis and Gesenius, on the contrary, understand them of the goddess Anatis or Mylitta, the Assyrian Venus, and refer them specially to the spoiling of the temple of this goddess in Elymas (1 Macc. 6:1, cf. 2 Macc. 1:13). Ewald finally would understand by the expression "the desire of women," the Syrian deity Tammuz-Adonis. The connection requires us to think on a deity, because these words are placed between two expressions which refer to the gods. But the connection is not altogether decisive; rather the כּל על in the clause at the end of the verse denotes that the subject spoken of is not merely the king's raising himself above the gods, but also above other objects of pious veneration. A verbal proof that נשׁים חמדּת denotes the Anatis or Adonis as the favourite deity of women has not been adduced. For these words, desiderium mulierum, denote not that which women desire, but that which women possess which is desirable; cf. under 1 Samuel 9:20. But it is impossible that this can be Anatis or Adonis, but it is a possession or precious treasure of women. This desirable possession of women is without doubt love; so that, as C. B. Michaelis has remarked, the expression is not materially different from נשׁים אהבת, the love of women, 2 Samuel 1:26. The thought: "he shall not regard the desire of women, or the love of women," agrees perfectly with the connection. After it has been said in the first clause: he shall set himself free from all religious reverence transmitted from his fathers, from all piety toward the gods in which he had been trained, it is then added in the second clause: not merely so, but generally from all piety toward men and God, from all the tender affections of the love of men and of God. The "love of women" is named as an example selected from the sphere of human piety, as that affection of human love and attachment for which even the most selfish and most savage of men feel some sensibility. Along with this he shall set himself free from כּל־אלוהּ, from all piety or reverence toward God or toward that which is divine (Klief.). This thought is then established by the last clause: "for he shall magnify himself above all." To כּל על we may not supply אלוהּ; for this clause not only presents the reason for the foregoing clause, וגו כּל־אלוהּ על, but for both of the foregoing clauses. Hitzig and Kliefoth are right in their interpretation: "above everything, or all, gods and men," he shall magnify himself, raise himself up in arrogance.

Hosea 9:14 Parallel Commentaries

Treasury of Scripture Knowledge

what.

Hosea 9:13,16 Ephraim, as I saw Tyrus, is planted in a pleasant place: but Ephraim shall bring forth his children to the murderer...

Matthew 24:19 And woe to them that are with child, and to them that give suck in those days!

Mark 13:17 But woe to them that are with child, and to them that give suck in those days!

Luke 21:23 But woe to them that are with child, and to them that give suck, in those days! for there shall be great distress in the land...

Luke 23:29 For, behold, the days are coming, in the which they shall say, Blessed are the barren, and the wombs that never bore...

1 Corinthians 7:26 I suppose therefore that this is good for the present distress, I say, that it is good for a man so to be.

a miscarrying womb. Heb. a womb that casteth the fruit.

Job 21:10 Their bull engenders, and fails not; their cow calves, and casts not her calf.

Cross References
Exodus 23:26
None shall miscarry or be barren in your land; I will fulfill the number of your days.

Hosea 9:11
Ephraim's glory shall fly away like a bird-- no birth, no pregnancy, no conception!

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