the Second Week after Epiphany
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Bahasa Indonesia Sehari-hari
Hosea 10:5
Bible Study Resources
Concordances:
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- InternationalParallel Translations
Penduduk Samaria gentar mengenai anak lembu Bet-Awen. Sungguh, rakyatnya akan berkabung oleh karenanya, dan imam-imamnya akan meratap oleh karenanya, oleh sebab kemuliaannya telah beralih dari padanya.
Dari karena lembu muda di Bait-Awen maka kepicikanlah segala orang isi Samaria; sebab ia itu sudah dibawa lalu dari padanya, meskipun bangsanya meratapi dia meskipun segala imamnya berarak kelilingnya dengan kemuliaan.
Contextual Overview
Bible Verse Review
from Treasury of Scripure Knowledge
the calves: Hosea 8:5, Hosea 8:6, Hosea 13:2, 1 Kings 12:28-32, 2 Kings 10:29, 2 Kings 17:16, 2 Chronicles 11:15, 2 Chronicles 13:8
Bethaven: Hosea 4:15, Hosea 5:8, Joshua 7:2
for the people: Judges 18:24, Revelation 18:11-19
the priests: or, Chemarim, 2 Kings 23:5, *marg. Zephaniah 1:4
for the glory: Hosea 9:11, 1 Samuel 4:21, 1 Samuel 4:22, Acts 19:27
Reciprocal: Exodus 32:4 - calf Joshua 18:12 - the wilderness 1 Samuel 13:5 - Bethaven 2 Kings 2:23 - Bethel Jeremiah 48:13 - as the Daniel 11:8 - their gods Hosea 7:1 - wickedness Hosea 10:2 - break down Hosea 10:8 - high places Hosea 10:15 - shall Bethel Amos 3:14 - I will Amos 6:14 - I will Amos 8:3 - the songs Amos 8:8 - every one Amos 8:14 - sin Micah 1:7 - all the graven Zechariah 11:3 - for their
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 same began to be mightie in the earth, for he was a mightie hunter before the Lorde: Wherfore it is sayde, Euen as Nimrod the mightie hunter before the Lorde.
These are the children of Ham in their kinredes, in their tongues, countreys, and in their nations.
Unto Heber also were borne two sonnes: the name of the one was Peleg, for in his dayes was the earth deuided, and his brothers name was Iactan.
The kyng of Tharsis and of the Iles shall offer presentes: the kynges of Sheba & Seba shall bring giftes.
Wherefore prayse ye the Lorde in the valleys, euen the name of the Lorde God of Israel in the Iles of the sea.
Beholde, all people are in comparison of hym as a droppe of a bucket full, and are counted as the least thyng that the ballaunce wayeth: yea and the Isles he taketh vp as a very litle thyng.
The Isles sawe and did feare, and the endes of the earth were abashed, drewe nye, and came hither.
He shall not be pensiue nor carefull, that he may restore righteousnesse vnto the earth: and the gentiles also shall loke for his lawes.
Sing vnto the Lorde a newe song of thankesgeuing, blowe out his prayse from the ende of the worlde: they that be vpon the sea, and all that is therein prayse hym, the Isles and they that dwell in them.
Gill's Notes on the Bible
The inhabitants of Samaria shall fear because of the calves of Bethaven,.... Or, "the cow calves" w, as in the original; so called by way of derision, and to denote their weakness and inability to help their worshippers; and so Bethel, where one of these calves was, is here, as elsewhere, called Bethaven; that is, the house of iniquity, or of an idol, by way of contempt; and may take in Dan also, where was the other calf, since both are mentioned; unless the plural is put for the singular: now the land of Israel being invaded by the enemy, the inhabitants of Samaria, which was the metropolis of the nation, the king, nobles, and common people that dwelt there, and were worshippers of the calves, were in pain lest they should be taken by the enemy; or because they were, these places falling into his hands before Samaria was besieged, or at least taken; and these calves being broken to pieces, which they had worshipped, and put their trust in, they were afraid the ruin of themselves and children would be next, and was not very far off:
for the people thereof shall mourn over it; either the people of Samaria, the same with the inhabitants of it; or rather the people of Bethaven, where the idol was; but now was broke to pieces, or carried away; though it is generally interpreted of the people of the calf, the worshippers of it, who would mourn over it, or for the loss of it, being taken away from them, and disposed of as in Hosea 10:6. The Jews x have a tradition, that, in the twentieth year of Pekah king of Israel, Tiglathpileser king of Assyria came and took away the golden calf in Dan; and, in the twelfth year of Ahaz, another king of Assyria (Shalmaneser) came and took away the golden calf at Bethel:
and the priests thereof [that] rejoiced on it; the Chemarims, as in Zephaniah 1:4; or "black" y ones, because of their meagre and sordid countenances, or black clothing: the same word the Jews use for Popish monks: here it designs the priests of Bethaven, or the calf, who before this time rejoiced on account of it, because of the sacrifices and presents of the people to it, and the good living they got in the service of it; but now would mourn, as well as the people, and more, because of being deprived of their livelihood. Some read the words without the supplement "that, the priests thereof rejoiced on it"; which some interpret according to a tradition of the Jews mentioned by Jerom, though by no other, as I can find; that the priests stole away the golden calves, and put brasen and glided ones in the place of them; so that when they were carried away the people mourned, taking them to be the true golden calves; but the priests made themselves merry with their subtle device, and rejoiced that their fraud was not detected; but rather the word here used, as Pocock and others have observed, is of that kind which has contrary senses, and signifies both to mourn and to rejoice; and here to mourn, as perhaps also in Job 3:22; and so Ben Melech observes, that there are some of their interpreters who understand it here in the sense of mourning:
for the glory of it, because it is departed from it; either because of the glory of the calf, which was gone from it, the veneration it was had in, the worship which was given to it, and the gems and ornaments that were about it; or rather the glory of Bethaven, and also of Samaria, and indeed of all Israel, which was carried captive from them; that is, the calf, which was their god, in which they gloried, and put their trust and confidence in.
w לעגלות "vaccas, V. L. "ad. vitulas", Pagninus, Montanus; "propter vitulas", Junius Tremellius, Piscator "ob vitulas, Cocceius. x Seder Olam Rabba, c. 22. p. 60, 61. y כמריו "atrati ejus", Junius & Tremellius, Piscator.
Barnes' Notes on the Bible
The inhabitants of Samaria shall fear because of - (i. e., for) the calves of Beth-aven He calls them in this place “cow-calves,” perhaps to denote their weakness and helplessness. So far from their idol being able to help “them, they” shall be anxious and troubled for their idols, lest these should be taken captive from them. The “Bethel (House of God)” of the patriarch Jacob, was now turned into “Bethaven, the house of vanity.” This, from its old sacred memories, was a more celebrated place of the calf-worship than Dan. Hosea then gives to the calf of Bethel its precedence, and ranks both idols under its one name, as “calves of the house of vanity.”
For the people thereof shall mourn over it - They had set up the idols, instead of God; so God calls them no longer His people, but “the people of the calf” whom they had chosen for their god; as Moab was called “the people of Chemosh” Numbers 21:29, its idol. They had joyed in it, not in God; now they, “its people” and its priests, should “mourn over” it, when unable to help itself, much less, them. Both their joy and their sorrow showed that they were without excuse, that they had “gone willingly after the” king’s “commandment,” serving it of their own free-will out of love, not out of fear of the king, and, neither out of love or fear, serving God purely.
For the glory thereof, because it is departed from it - The true glory of Israel was God; the Glory of God is in Himself. “The glory of the calves,” for whom Ephraim had exchanged their God, was something quite outward to them, the gold of which they were made, and the rich offerings made to them. Both together became an occasion of their being carried captive. They mourned, not because they had offended God by their sin, but for the loss of that dumb idol, whose worship had beetn their sin, and which had brought these heavy woes upon them. Impenitent even under chastisement! The prophet does not mention any grief for “the despoiling of their country, the burning of their cities, the slaughter of their people, their shame” . One only thing he names as moving them. Even then their one chief anxiety was, not that God was departed from them, but that their calf in which they had set their “glory,” whereupon they so franticly relied, on which they had lavished their substance, their national distinction and disgrace, was gone. Without the grace of God people mourn, not their sins, but their idols.
Clarke's Notes on the Bible
Verse Hosea 10:5. The inhabitants of Samaria shall fear — According to Calmet, shall worship the calves of Beth-aven; those set up by Jeroboam, at Beth-el. Fear is often taken for religious reverence.
The people thereof shall mourn — On seeing the object of their worship carried into captivity, as well as themselves.
And the priests thereof — כמרים kemarim. The priests of Samaria, says Calmet, are here called kemarim, that is, black coats, or shouters, because they made loud cries in their sacrifices. Instead of יגילו yagilu, "they shall rejoice;" learned men propose ילילו yalilu, "shall howl," which is likely to be the true reading, but it is not supported by any of the MSS. yet discovered. But the exigentia loci, the necessity of the place, requires some such word.
