Second Sunday after Epiphany
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Bahasa Indonesia Sehari-hari
Hosea 10:11
Bible Study Resources
Concordances:
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- InternationalParallel Translations
Efraim dahulu seekor anak lembu yang terlatih, yang suka mengirik, dan Aku ini menyayangi tengkuknya yang elok, Aku memasang Efraim; Yehuda harus membajak, Yakub harus menyisir tanah baginya sendiri.
Sungguhpun dahulu Efrayim seekor lembu yang jinak, yang suka mengirik, tetapi Aku akan mengenakan kuk pada tengkuknya yang gemuk; Aku akan memasang Efrayim, dan Yehuda akan menenggala dan Yakubpun akan menyisir tanah.
Contextual Overview
Bible Verse Review
from Treasury of Scripure Knowledge
an heifer: Hosea 4:16, Jeremiah 50:11
and loveth: Hosea 2:5, Hosea 3:1, Hosea 9:1, Deuteronomy 25:4, Romans 16:18
but: Hosea 11:4
her fair neck: Heb. the beauty of her neck
Judah: 2 Chronicles 28:5-8, Isaiah 28:24
Reciprocal: Job 39:10 - General Jeremiah 31:18 - as a Jeremiah 46:20 - a very
Cross-References
These are the generations of the sonnes of Noah, Sem, Ham, and Iapheth: and vnto them were chyldren borne after the fludde.
The begynnyng of his kingdome was Babel, and Erech, & Arab, and Calueh, in the lande of Sinar.
Neuerthelesse, the Kenite shalbe rooted out, vntyll Assur take thee prisoner.
The shippes also shall come out of the coast of Chittim, and subdue Assur, and subdue Eber, and he hym selfe shall perishe at the last.
And so Sennacherib king of Assyria auoyded and departed, and went againe and dwelt at Niniue.
And they came to Zorobabel and to the principall fathers, and saide vnto them: We wyll builde with you, for we seeke the Lorde your God, as ye do, and we haue done sacrifice vnto him since the time of Asor Hadon the king of Assur which brought vs vp hither.
Assur also is ioyned vnto them: they were a great ayde to the chyldren of Lot. Selah.
So Sennacherib the kyng of the Assyrians brake vp & dwelt at Niniue.
Haran, Chenne, and Eden, the marchauntes of Seba, Assyria, and Chelmad were doers with thee:
Assur is there also with all his company, and their graues rounde about him, which were slaine and fell all with the sworde.
Gill's Notes on the Bible
And Ephraim [is as] an heifer [that is] taught, [and] loveth to tread out [the corn],.... Like a heifer taught to bear the yoke, and to plough; but learned it not, as the Targum; does not like it; chooses to tread out the corn where it can feed upon it, its mouth not being then muzzled, according to the law; oxen or heifers were used both in ploughing and treading out corn, to which the allusion is. The sense is, that Ephraim or the ten tribes were taught to bear the yoke of the law, and yield obedience to it, and perform good works; but did not like such a course of life; had no further regard for religion than as they found their own worldly profit and advantage in it: or they did not care to labour much in it; they liked the fruit and advantage arising from working, rather than the work itself; and thus, like a heifer, doing little, and living well, they grew fat, increased in power, wealth, and riches; and so became proud and haughty, and kicked against the house of David, and rent themselves from it; and set up a kingdom of their own, and lived and reigned according to their own will and pleasure, like a heifer without yoke and muzzle:
but I passed over upon her fair neck; or, "the goodness of her neck" c; which is expressive of the flourishing and opulent state and condition of the ten tribes, especially in the times of Jeroboam the second, which made them proud and haughty: but the Lord was determined to humble them, and first in a more light and gentle manner; or caused the rod of correction to pass over them more lightly; or put upon them a more easy yoke of affliction, by causing Pul king of Assyria to come against them; and to get rid of whom a present was given him, exacted of the people; and afterwards Tiglathpileser, another king of Assyria, who carried captive part of their land; and this not having its proper effect, the Lord was determined to proceed against them in a heavier manner:
I will make Ephraim to ride; some, taking the future for the past, render it, "I have made Ephraim to ride" d; that is, to rule and govern, having royal dignity and power given them, and that greater than that of Judah; and ride over the tribes of Judah and Benjamin, who were sometimes very much afflicted by them; and this is thought to be the sense of the following phrases,
Judah shall plough, [and] Jacob shall break his clods; or, "break the clods for him" e; for Ephraim while he rides, and uses them very hard; as in the days of Joash and Pekah, kings of Israel, when many of the tribes of Judah were slain by them, 2 Kings 14:12; but rather the meaning is, "I will cause to ride on Ephraim" f; that is, the Assyrians shall ride upon them, get the dominion over them, carry them captive, and use them to hard service and bondage, as a heifer rid upon by a severe rider while ploughing; and the other tribes shall not escape, though they shall not be so hardly dealt with: "Judah shall plough, and Jacob shall break his clods"; these shall be carried captive into Babylon, and employed in hard and servile work, but more tolerable; as ploughing and breaking clods are easier than to ride upon; and as they had hope of deliverance at the end of seventy years; whereas no promise of return was made to the ten tribes, which is the sense some give; but Pocock and others think that these words regard the tender and gentle methods God took with these people to bring them to obedience to his law. Ephraim being teachable like a heifer, he took hold of her fair neck, and stroked it to encourage her, and accustom her to the hand, and to the yoke; and then put the yoke of his law upon them, add trained them up in his institutions, and used also gentle methods to keep them in obedience; and also set Judah to "plough", and Jacob to "break the clods", prescribed for them; and employed them in good works, in the duties of religion, from whence answerable fruit might have been expected; saying to them, by his prophets, as follows:
c על טוב צוארה "super bonitatem cervicis ejus", Montanus; "super bonitatem colli ipsius", Schmidt; "super praestantiam", Junius Tremellius, Piscator. d ארכיב "equitare feci", Munster, Rivet. e ישדד לו "occabit ei", De Dieu "occabit illi?" Schmidt. f "Equitare faciam in Ephraim", Lyra, Tarnovius; "equitare faciam super Ephraim", so some in Calvin.
Barnes' Notes on the Bible
Ephraim is an heifer that is taught and that loveth to tread out the corn - The object of the metaphor in these three verses seems to be, to picture, under operations of husbandry, what God willed and trained His people to do, how they took as much pains in evil, as He willed them to do for good. One thing only they did “which” He willed, but not because He willed it - what pleased themselves. Corn was threshed in the East chiefly by means of oxen, who were either driven round and round, so as to trample it out with their feet, or drew a cylinder armed with iron, or harrow-shaped planks, set with sharp stones which at the same time cut up the straw for provender. The treading out the grain was an easy and luxurious service, since God had forbidden to “muzzle the ox” Deuteronomy 25:4, while doing it. It pictures then the sweet gentle ways by which God wins us to His service. Israel would serve thus far, for she liked the service, “she was accustomed” to it, and “she loved it,” but she would do no more. “She waxed fat and kicked” Deuteronomy 32:15.
: “The heifer when accustomed to the labor of treading out the corn, mostly, even unconstrained, returns to the same labor. So the mind of the ungodly, devoted to the slaveries of this world, and accustomed to the fatigues of temporal things, even if it may have leisure for itself, hastens to subject itself to earthly toils, and, inured to its miserable conversation, seeks the renewal of toil, and will not, though it may, cease from the yoke of this world’s slavery. This yoke our Lord would remove from the necks of His disciples, saying, “Take heed, lest at any time your hearts be overcharged with cares of this life, and that day come upon you unawares” Luke 21:34. And again, “Come unto Me, all ye who labor and are heavy laden, and I will refresh you. Take My yoke upon you.” : “Some, in order to appear somewhat in this world, overload themselves with earthly toils, and although, amid their labors, they feel their strength fail, yet, overcome by love of earthly things, they delight in their fatigue. To these it is said by the prophet, “Ephraim is a heifer taught and loving to tread out the corn.” They ask that they may be oppressed; in rest, they deem that they have lighted unto a great peril.”
And I passed over her fair neck - handling her gently and tenderly, as men put the yoke gently on a young untamed animal, and inure it softly to take the yoke upon it. Yet “to pass over” , especially when it is said of God, always signifies inflictions and troubles.” To pass over sins, is to remit them; to pass over the sinner, is to punish him. “I will make Ephraim to ride or I will make it,” i. e., the yoke, “to ride on Ephraim’s” neck, as the same word is used for “place the hand on the bow;” or, perhaps better, “I will set a rider on Ephraim,” who should tame and subdue him. Since he would not submit himself freely to the easy yoke of God, God would set a ruler upon him, who should be his master. Thus, the Psalmist complains, “Thou hast made men to ride on our head” Psalms 66:12, directing us at their pleasure.
: “‘The beauty of the neck’ designates those who sin and take pleasure in their sins. That passing over or ascending, said both in the past and the future, ‘I passed, I will make to ride,’ signifies that what He purposes is most certain. It expresses that same vengeance as, ‘Ye are a stiffnecked people; I will come up into the midst of thee in a moment, and cosume thee’ Exodus 33:5. The ‘beauty’ of the ‘neck’ here is the same as the ornament there, when the Lord says, ‘therefore now put off thy ornaments from thee, that I may know what to do unto thee.’ As long as the sinner goes adorned, i. e., is proud in his sins, as long as he stiffens his fair neck, self-complacent, taking pleasure in the ills which he has done, God, in a measure, knows not what to do to him; mercy knows not how, apart from the severity of judgment, to approach him; and so after the sentence of the judge, ‘thou art a stiffnecked people, etc.’ He gives the counsel ‘put off thine ornaments etc.’ i. e., humble thyself in penitence, that I may have mercy upon thee.”
Judah shall plow, Jacob shall break his clods - In the will of God, Judah and Israel were to unite in His service, Judah first, Jacob, after him, breaking the clods, which would hinder the seed from shooting up. Judah being mentioned in the same incidental way, as elsewhere by Hosea, it may be, that he would speak of what should follow on Ephraim’s chastisement. : “When they shall see this, the two tribes shall no longer employ themselves in treading out the grain, but shall plow. To “tread out the corn” is to act “in hope of present gain; to “plow,” is to labor in that, which has no instant fruit, but promiseth it hereafter, i. e., the fulfillment of God’s commands.” “Jacob” will then be the remnant of the ten tribes, who, at Hezekiah’s invitation, out of Ephraim, Manasseh, Issachar, Asher, and Zebulun, joined in celebrating the passover at Jerusalem, and subsequently in destroying idolatry 2 Chronicles 30:0; 2 Chronicles 31:0. Hosea had already foretold that Judah and Israel shall be “gathered together,” under “one Head” Hosea 1:11. Here, again, he unites them in one, preparing His way first in themselves, then, in others. Judah is placed first, for to him was the promise in his forefather, the patriarch, and then in David. Ephraim was to be partaker of his blessings, by being united to him. The image of the heifer has been dropped. He had spoken of them as farmers; as such he addresses them.
Clarke's Notes on the Bible
Verse Hosea 10:11. Ephraim is as a heifer that is taught — One thoroughly broken in to the yoke.
And loveth to tread out — Goes peaceably in the yoke; and is pleased because, not being nuzzled, she eats of the corn.
I passed over upon her fair neck — I brought the yoke upon it, that she should not tread out the corn merely, but draw the plough and drag the harrow. These operations of husbandry are all referred to here, with some others. Ephraim shall tread out the corn, that there may be seed for the fields.
Judah shall plough — That the furrows may receive it.
Jacob shall break his clods. — Harrow - that the seed may be covered with the mould.
Israel very frequently made great depredations on Judah; and as this heifer loved to tread out the corn, and not plough, it is therefore added that he should be made to plough, be put under the yoke, namely, that of the Assyrians. What is added, "Judah and Jacob shall plough for themselves," means, that Judah should not now plough for Israel, but for himself; as Israel shall no more make depredations upon him.-Dodd.
