New American Standard Bible
Ephraim has provoked to bitter anger; So his Lord will leave his bloodguilt on him And bring back his reproach to him.
King James Bible
Ephraim provoked him to anger most bitterly: therefore shall he leave his blood upon him, and his reproach shall his Lord return unto him.
Darby Bible Translation
Ephraim provoked him to anger most bitterly; and his Lord shall leave his blood upon him, and recompense unto him his reproach.
World English Bible
Ephraim has bitterly provoked anger. Therefore his blood will be left on him, and his Lord will repay his contempt.
Young's Literal Translation
Ephraim hath provoked most bitterly, And his blood on himself he leaveth, And his reproach turn back to him doth his Lord!
Hosea 12:14 Parallel
CommentaryBarnes' Notes on the Bible
Ephraim provoked - the Lord most bitterly Literally, "with bitternesses," i. e., with most heinous sins, such as are most grievously displeasing to God, and were a most bitter requital of all His goodness. "Wherefore He shall leave" (or, "cast") "his blood" (literally, "bloods") "upon him." The plural "bloods" expresses the manifoldness of the bloodshed . It is not used in Holy Scripture of mere guilt. Ephraim had shed blood profusely, so that it ran like water in the land (see the notes above at Hosea 4:2; Hosea 5:2). He had sinned with a high hand against God, in destroying man made in the image of God. Amid that bloodshed, had been the blood not of the innocent only, but of those whom God sent to rebuke them for their idolatry, their rapine, their bloodshed. "Jezebel cut off the prophets of the Lord" 1 Kings 18:4, as far as in her lay, with a complete excision. Ephraim thought his sins past; they were out of his sight; he thought that they were out of God's also; but they were laid up with God; and God, the prophet says, would cast them down upon him, so that they would crush him.
And his reproach shall his Lord return unto him - For the blood which he had shed, should his own blood be shed, for the reproaches which he had in divers ways cast against God or brought upon Him, he should inherit reproach. Those who rebel against God, bring reproach on Him by their sins, reproach Him by their excuses for their sins reproach Him in those whom He sends to recall them from their sins, reproach Him for chastening them for their sins. All who sin against the knowledge of God, bring reproach upon Him by acting sinfully against that knowledge. So Nathan says to David, "Thou hast given much occasion to the enemies of God to blaspheme" 2 Samuel 12:14. The reproachful words of the enemies of God are but the echo of the opprobrious deeds of His unfaithful servants. The reproach is therefore, in an special manner, "their reproach" who caused it. All Israel's idolatries had this aggravation.
Their worship of the calves or of Baal or of any other gods of the nations, was a triumph of the false gods over God. Then, all sin must find some plea for itself, by impugning the wisdom or goodness of God who forbad it. Jeroboam, and Ephraim by adhering to Jeroboam's sin reproached God, as though the going up to Jerusalem was a hard service. "It is too much for you to go up to Jerusalem; Behold thy gods, O Israel, which brought thee up out of the land of Egypt." : "It was an open injury and reproach to God, to attribute to dead lifeless things those great and wonderful things done by Him for them." All the reproach, which they, in these ways, brought, or cast upon God, he says, "his Lord shall return" or "restore" to them. Their's it was; He would give it back to them, as He says, "Them that honor Me, I will honor; and they that despise Me, shall be lightly esteemed" 1 Samuel 2:30.
Truly shame and reproach have been for centuries the portion of God's unfaithful people. To those who are lost, He gives back their reproach, in that they "rise to reproaches Daniel 12:2 and everlasting abhorrence . It is an aggravation of this misery, that He who shall "give back to him" his reproach, had been "his God." Since "his God" was against him, who could be for him? "For whither should we go for refuge, save to Him? If we find wrath with Him, with whom should we find ruth?" Ephraim did not, the sinner will not, allow God to be "his God" in worship and service and love: but whether he willed or no, God would remain his Lord. He was, and might still have been their Lord for good; they would not have Him so, and so they should find Him still their Lord, as an Avenger, returning their own evil to them.
LibraryThe Holy War,
MADE BY SHADDAI UPON DIABOLUS, FOR THE REGAINING OF THE METROPOLIS OF THE WORLD; OR, THE LOSING AND TAKING AGAIN OF THE TOWN OF MANSOUL. THE AUTHOR OF 'THE PILGRIM'S PROGRESS.' 'I have used similitudes.'--Hosea 12:10. London: Printed for Dorman Newman, at the King's Arms in the Poultry; and Benjamin Alsop, at the Angel and Bible in the Poultry, 1682. ADVERTISEMENT BY THE EDITOR. Bunyan's account of the Holy War is indeed an extraordinary book, manifesting a degree of genius, research, and spiritual …
John Bunyan—The Works of John Bunyan Volumes 1-3
"Thy King Cometh"
There is a Blessedness in Reversion
2 Kings 17:7
Now this came about because the sons of Israel had sinned against the LORD their God, who had brought them up from the land of Egypt from under the hand of Pharaoh, king of Egypt, and they had feared other gods
"Then he may have a violent son who sheds blood and who does any of these things to a brother
"Then he will turn his face to the coastlands and capture many. But a commander will put a stop to his scorn against him; moreover, he will repay him for his scorn.
There is swearing, deception, murder, stealing and adultery. They employ violence, so that bloodshed follows bloodshed.
"The statutes of Omri And all the works of the house of Ahab are observed; And in their devices you walk. Therefore I will give you up for destruction And your inhabitants for derision, And you will bear the reproach of My people."
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