Hosea 12:14

Bahasa Indonesia Sehari-hari

(12-15) Efraim telah menimbulkan sakit hati-Nya secara pahit, maka Tuhannya akan membiarkan hutang darahnya menimpa dia, dan akan membalas celanya kepadanya.

Parallel Translations

Alkitab Terjemahan Baru
(12-15) Efraim telah menimbulkan sakit hati-Nya secara pahit, maka Tuhannya akan membiarkan hutang darahnya menimpa dia, dan akan membalas celanya kepadanya.

Alkitab Terjemahan Lama
Tetapi oleh seorang nabi juga sudah Tuhan hantar akan Israel keluar dari Mesir dan oleh seorang nabi juga iapun digembalakan!

Contextual Overview

⁷ [He is] Chanaan, the ballaunces of deceipt are in his hande, he loueth to oppresse. ⁸ And Ephraim hath sayde, Tushe I am riche, I haue good enough: in all my workes shall not one iniquitie be founde wherin I haue offended. ⁹ Yet am I the Lorde thy God from the lande of Egypt, I wyll yet make thee dwell in the tabernacles as in the hye feast dayes. ¹⁰ I haue spoken through the prophetes, and haue multiplied visions, & shewed similitudes by the ministerie of the prophetes. ¹¹ In Galaad is iniquitie, they are fallen to vanitie: at Gilgal they haue sacrificed oxen, & their aulters are as heapes in the furrowes of the fielde. ¹² Iacob fled into the lande of Syria, and Israel serued for a wife, and for a wife he kept [sheepe.] ¹³ By a prophete the Lorde brought them out of Egypt, and by a prophete was he preserued. ¹⁴ But Ephraim hath prouoked him to displeasure through his abhominations, therfore shall his blood be powred vpon him selfe, and the Lorde his God shall rewarde him his blasphemies.

Bible Verse Review
  from Treasury of Scripure Knowledge

provoked: 2 Kings 17:7-18, Ezekiel 23:2-10

most bitterly: Heb. with bitternesses

therefore: 2 Samuel 1:16, 1 Kings 2:33, 1 Kings 2:34, Ezekiel 18:13, Ezekiel 24:7, Ezekiel 24:8, Ezekiel 33:5

blood: Heb. bloods

and his: Hosea 7:16, Deuteronomy 28:37, 1 Samuel 2:30, Daniel 11:18

Reciprocal: Nehemiah 4:4 - turn

Cross-References

Genesis 3:6
And so the woman, seing that the same tree was good to eate of, and pleasaunt to the eyes, and a tree to be desired to make one wise, toke of the fruite therof, and dyd eate, and gaue also vnto her husbande beyng with her, and he dyd eate.

Genesis 6:2
And the sonnes of God also sawe the daughters of men that they were fayre, & they toke them wyues, such as theyliked, from among them all.

Genesis 39:7
And after this, his maisters wyfe cast her eyes vpon Ioseph, and saide: [come] lye with me.

Matthew 5:28
But I say vnto you, that whosoeuer loketh on a woman, to luste after her, hath committed adultry with her alredy, in his heart.

Gill's Notes on the Bible

Ephraim provoked [him] to anger most bitterly,.... The Vulgate Latin version supplies it, me; that is, God, as Kimchi; or his Lord, as it may be supplied from the last clause of the verse; the sense is the same either way: it was God that Ephraim or the ten tribes provoked to stir up his wrath and vengeance against them; notwithstanding all the favours that they and their ancestors had received from him, they provoked him in a most bitter manner, to bitter anger, vehement wrath and fury: or, "with bitternesses" n; with their sins, which are in their own nature bitter, displeasing to God; and in their effects bring bitterness and death on those that commit them; meaning particularly their idolatry, and all belonging to it; their idols, high places, altars, c. The word here used is rendered "high heaps" o, Jeremiah 31:21 and is here by Kimchi interpreted of altars, with which, and their sacrifices on them, they provoked the Lord to anger:

therefore shall he leave his blood upon him; the blood of innocent persons, prophets, and other good men shed by him; the sin of it shall be charged upon him, and he shall bear the punishment of it. So the Targum,

"the fault of innocent blood which he shed shall return upon him:''

or "his own blood shall be poured out upon him" p; in just retaliation for the blood of others shed by him, and for all the blood sired by him in idolatrous sacrifices, and other bloody sins; or his own blood being shed by the enemy shall remain upon him unrevenged; God will not punish those that shed it:

and his reproach shall his Lord return unto him: that is, as he has reproached the prophets of the Lord for reproving him for his idolatry, and reproached fire Lord himself, by revolting from him, and neglecting his worship, and preferring the worship of idols to him; so, as a just recompence, he shall be delivered up into the hands of the enemy, and become a reproach, a taunt, and a proverb, in all places into which he shall be brought. God is called "his Lord", though he had rebelled against him, and shook off his yoke, and would not obey him; yet, whether he will or not, he is his Lord, and will show himself to be so by his sovereignty and authority over him, and by the judgments exercised on him. Some understand this of the Assyrian king, become his lord, by taking and carrying him captive, the instrument in God's hand of bringing him to reproach; but the former sense seems best.

n תמרורים "amaritudinibus", Pagninus, Vatablus, Piscator, Schmidt. o And is so understood by R. Sol. Urbin. Ohel Moed, fol. 64. 1. p ודמיו עליו יטוש και το αιμα αυτου επι αυτον εκχυθησεται, Sept. so Syr. & Ar. "ideo sanguis ejus super eum diffundetur, [sive] effundetur", Zanchius.

Barnes' 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.

Clarke's Notes on the Bible

Verse Hosea 12:14. Therefore shall he leave his blood upon him — He will not remove his guilt. These are similar to our Lord's words, John 3:36; John 9:41: "He that believeth not on the Son of God, shall not see life, for the wrath of God ABIDETH ON HIM" - shall not be removed by any remission, as he rejects the only way in which he can be saved. Because ye say, We see; therefore, YOUR SIN REMAINETH, i.e., it still stands charged against you. Your miseries and destruction are of your own procuring; your perdition is of yourselves. God is as merciful as he is just.