Hosea 9:10

Bahasa Indonesia Sehari-hari

Seperti buah-buah anggur di padang gurun Aku mendapati Israel dahulu; seperti buah sulung sebagai hasil pertama pohon ara Aku melihat nenek moyangmu. Tetapi mereka itu telah pergi kepada Baal-Peor dan telah membaktikan diri kepada dewa keaiban, sehingga mereka menjadi kejijikan sama seperti apa yang mereka cintai itu.

Parallel Translations

Alkitab Terjemahan Baru
Seperti buah-buah anggur di padang gurun Aku mendapati Israel dahulu; seperti buah sulung sebagai hasil pertama pohon ara Aku melihat nenek moyangmu. Tetapi mereka itu telah pergi kepada Baal-Peor dan telah membaktikan diri kepada dewa keaiban, sehingga mereka menjadi kejijikan sama seperti apa yang mereka cintai itu.

Alkitab Terjemahan Lama
Bahwa Aku sudah mendapat Israel seperti buah anggur di padang belantara. Aku memandang kepada nenek moyang kamu seperti kepada buah pohon ara yang baharu pada permulaannya; maka mereka itu sudah pergi mendapatkan Baal Peor dan diserahkannya dirinya kepada berhala tahi itu dan mereka itu menjadi keji seperti barang yang disukainya.

Contextual Overview

⁷ The dayes of visitation are come, the dayes of recompence are come: and then shall Israel knowe that they were deceaued by a foolishe, mad, & franticke prophete: for the multitude of thine iniquitie [God] shall multiplie enemies agaynst thee. ⁸ The watchman of Ephraim [was] with my God [but] the prophete [is] the snare of a fouler in all his wayes, and an abhomination in the house of his God. ⁹ They haue gone to the bottome, they are corrupt as in the dayes of Gibea: [therfore] he wyll remember their iniquitie, and visite their sinnes. ¹⁰ I founde Israel like grapes in the wildernesse, & sawe their fathers as the first ripe in ye figge tree at her first season: but they went to Baal Peor, & seperated them selues to that shame, and became as abhominable as their louers.

Bible Verse Review
  from Treasury of Scripure Knowledge

found: Hosea 11:1, Exodus 19:4-6, Deuteronomy 32:10, Jeremiah 2:2, Jeremiah 2:3, Jeremiah 31:2

grapes: Hosea 2:15, Numbers 13:23, Numbers 13:24, Isaiah 28:4, Micah 7:1

but: Numbers 25:3-18, Deuteronomy 4:3, Psalms 106:28

separated: Hosea 4:14, Judges 6:32, 1 Kings 16:31, Jeremiah 11:13, Romans 6:21

and their: Numbers 15:39, Deuteronomy 32:17, Psalms 81:12, Jeremiah 5:31, Ezekiel 20:8, Amos 4:5

Reciprocal: Leviticus 18:27 - General Numbers 18:13 - whatsoever Numbers 25:2 - they called Jeremiah 3:24 - General Jeremiah 24:2 - One basket Ezekiel 14:7 - separateth Hosea 2:5 - hath done Hosea 2:13 - the days Amos 5:25 - General Acts 7:41 - rejoiced Revelation 2:5 - and do Revelation 17:4 - abominations

Cross-References

Genesis 8:1
And God remebred Noah and euery beast, and all the cattell that was with hym in the arke: and God made a wynde to passe vpon the earth, and the waters ceassed.

Genesis 9:1
And god blessed Noah, and his sonnes, & saide vnto them, be fruitfull and multiplie, and replenishe the earth.

Genesis 9:5
And surely your blood of your lyues wyl I require: at the hande of euery beast wyll I require it, and at the hand of man, at the hande of mans brother wyll I require the life of man.

Genesis 9:6
Who so sheddeth mans blood, by man shall his blood be shed, for in the image of God made he man.

Genesis 9:15
And I wyll thinke vpon my couenaunt whiche is betweene me and you, and euery liuing creature in all fleshe: and it shall no more come to passe, that waters make a fludde to destroy all fleshe.

Genesis 9:16
And the bowe shalbe in the cloude, and I wyll loke vpon it, that I may thinke vpon the euerlasting couenaunt, betweene god and euery liuing creature in all fleshe that is vpon the earth.

Psalms 145:9
God is good vnto euery man: and his mercie is ouer all his workes.

Jonah 4:11
And shall not I spare Niniue that great citie, in the which are more then sixscore thousand persons that knowe not their right hand and their left, and also much cattaile?

Gill's Notes on the Bible

I found Israel like grapes in the wilderness,.... Not Jacob or Israel personally, with the few souls that went down with him into Egypt; for these died in Egypt, and never returned from thence, or came into the wilderness to be found; nor Israel in a spiritual sense, the objects of electing, redeeming, and calling grace; though it may be accommodated to them, who in their nature state are as in a wilderness, in a forlorn, hopeless, helpless, and uncomfortable condition; in which the Lord finds them, seeking them by his Son in redemption, and by his Spirit in the effectual calling; when they are like grapes, not in themselves, being destitute of all good, and having nothing but sin and wickedness in them; for, whatever good thing is in them at conversion, it is not found, but put there; but the simile may serve to express the great and unmerited love of God to his people, who are as agreeable to him as grapes in the wilderness to a thirsty traveller; and in whom he takes great delight and complacency, notwithstanding all their sinfulness and unworthiness; and bestows abundance of grace upon them, and makes them like clusters of grapes indeed; and such were many of the Jewish fathers, and who are here intended, even the people of Israel brought out of Egypt into the wilderness of Arabia, through which they travelled to Canaan: here the Lord found them, took notice and care of them, provided for them, and protected them, and gave them, many tokens of his love and affection; see Deuteronomy 32:10; and they were as acceptable to him, and he took as much delight and pleasure in them, as one travelling through the deserts of Arabia, or any other desert, would rejoice at finding a vine laden with clusters of grapes. The design of this metaphor is not to compare Israel with grapes, because of any goodness in them, and as a reason of the Lord's delight in them; for neither for quantity nor quality were they like them, being few, and very obstinate and rebellious; but to set forth the great love of God to them, and his delight and complacency in them; which arose and sprung, not from any excellency in them, but from his own sovereign good will and pleasure; see Deuteronomy 7:6;

I saw your fathers as the first ripe in the fig tree at her first time; the Lord looked upon their ancestors when they were settled as a people, in their civil and church state, upon their being brought out of Egypt, with as much pleasure as a man beholds the first ripe fig his fig tree produces after planting it, or the first it produces in the season, the fig tree bearing twice in a year; but the first is commonly most desired, as being most rare and valuable; and such were the Israelites to the Lord at first, Micah 7:1. This is observed, to aggravate their ingratitude to the Lord, which soon discovered itself; and to suggest that their posterity were like them, who, though they had received many favours from the Lord, as tokens of his affection to them, and delight in them; yet behaved in a most shocking and shameful manner to him:

[but] they went to Baalpeor: or "went into Baalpeor" a; committed whoredom with that idol, even in the wilderness where the Lord found them and showed so much regard to them; this refers to the history in

Numbers 25:1. Baalpeor is by some interpreted "the lord" or "god of opening": and was so called, either from his opening his mouth in prophecy, as Ainsworth b thinks, as Nebo, a god of Babylon, had his name from prophesying; or from his open mouth, with which this idol was figured, as a Jewish writer c observes; whose worshipper took him to be inspired, and opened their mouths to receive the divine afflatus from him: others interpret it "the lord" or "god of nakedness"; because his worshippers exposed to him their posteriors in a shameful manner, and even those parts which ought to be covered; and this is the sense of most of the Jewish writers. So, in the Jerusalem Talmud d, the worship of Peor is represented in like manner, and as most filthy and obscene, as it is by Jarchi e, who seems to have taken his account from thence; and even Maimonides f says it was a known thing that the worship of Peor was by uncovering of the nakedness; and this he makes to be the reason why God commanded the priests to make themselves breeches to cover their nakedness in the time of service, and why they might not go up to the altar by steps, that their nakedness might not be discovered; in short, they took this Peor to be no other than a Priapus; and in this they are followed by many Christians, particularly by Jerom on this place, who observes that Baalpeor is the god of the Moabites, whom we may call Priapus; and so Isidore g says, there was an idol in Moab called Baal, on Mount Fegor, whom the this call Priapus, the god of gardens; but Mr. Selden h rejects this notion, and contends that Peor is either the name of a mountain, of which Isidore, just now mentioned, speaks; see Numbers 23:28; where Baal was worshipped, and so was called from thence Baalpeor; as Jupiter Olympius, Capitolinus, c. is so called from the mountains of Olympus, Capitolinus, c. where divine honours are paid him or else the name of a man, of some great person in high esteem, who was deified by the Moabites, and worshipped by them after his death and so Baalpeor may be the same as "Lord Peor"; and it seems most likely that Peor is the name of a man, at least of an idol, since we read of Bethpeor, or the temple of Peor, in Deuteronomy 34:6;

and separated themselves unto [that] shame; they separated themselves from God and his worship, and joined themselves to that shameful idol, and worshipped it, thought by many, as before observed, to be the Priapus of the Gentiles, in whose worship the greatest of obscenities were used, not fit to be named: so that this epithet of shame is with great propriety given it, and aggravates the sin of Israel, that such a people should be guilty of such filthy practices; though Baal, without supposing him to he a Priapus, may be called "that shame", for Baal and Bosheth, which signifies shame, are some times put for each other; so Jerubbaal, namely Gideon, is called Jerubbesheth, Judges 8:35; and Eshbaal appears plainly to be the same son of Saul, whose name was Ishbosheth, 1 Chronicles 8:33; and Meribbaal is clearly the same with Mephibosheth 1 Chronicles 8:34; yea, it may be observed that the prophets of Baal are called, in the Septuagint version of 1 Kings 18:25;

προφητας της αισχυνης, "the prophets of that shame"; every idol, and all idolatry being shameful, and the cause of shame, sooner or later, to their worshippers; especially when things obscene were done in their religious rites, as were in many of the Heathens in which the Jews followed them; see Jeremiah 3:24;

and [their] abominations were according as they loved: or, "as they loved them", the daughters of Moab; for it was through their impure love of them that they were drawn into these abominations, or to worship idols, which are often called abominations; or, as Joseph Kimchi reads the words, and gives the sense of them, "and they were abominations as I loved them"; that is, according to the measure of the love wherewith I loved them, so they were abominations in mine eyes; they were as detestable now as they were loved before.

a המה באו "ingressi sunt", Pagninus, Montanus, Calvin, Drusius. b Annotations on Numb. xxv. 3. c Racenatensis in Capito, apud Drusium in loc. d T. Hieros. Sanhedrin, fol. 28. 4. e Perush in Numb. xxv. 3. f Moreh Nevochim, par. 3. c. 45. p. 477. g Origin. l. 8. c. 11. p. 70. h De Dis Syris, Syntagma 1. c. 5. p. 162, 163. See Cumberland's Sanchoniatho, p. 73, &c.

Barnes' Notes on the Bible

I found Israel like grapes in the wilderness - God is not said to find anything, as though “He” had lost it, or knew not where it was, or came suddenly upon it, not expecting it. “They” were lost, as relates to Him, when they were found by Him. As our Lord says of the returned prodigal, “This my son was lost and is found” Luke 15:32. He “found” them and made them pleasant in His own sight, “as grapes which a man finds unexpectedly, in “a great terrible wilderness of fiery serpents and drought” Deuteronomy 8:15, where commonly nothing pleasant or refreshing grows; or “as the first ripe in the fig-tree at her fresh time,” whose sweetness passed into a proverb, both from its own freshness and from the long abstinence (see Isaiah 28:4). God gave to Israel both richness and pleasantness in His own sight; but Israel, from the first, corrupted God’s good gifts in them. This generation only did as their fathers. So Stephen, setting forth to the Jews how their fathers had rebelled against Moses, and persecuted the prophets, sums up; “as your fathers did, so do ye” Acts 7:51. Each generation was filling up the measure of their fathers, until it was full; as the whole world is doing now Revelation 14:15.

But they went to Baal-Peor - “They,” the word is emphatic; these same persons to whom God showed such love, to whom He gave such gifts, “went.” They left God who called them, and “went” to the idol, which could not call them. Baal-Peor, as his name probably implies, was “the filthiest and foulest of the pagan gods.” It appears from the history of the daughters of Midian, that his worship consisted in deeds of shame Numbers 25:0.

And separated themselves unto that shame - that is, to Baal-Peor, “whose” name of “Baal, Lord,” he turns into “Bosheth, shame” . Holy Scripture gives disgraceful names to the idols, (as “abominations, nothings, dungy things, vanities, uncleanness,” in order to make people ashamed of them. “To this shame they separated themselves” from God, in order to unite themselves with it. The Nazarite “separated himself from” certain earthly enjoyments, and consecrated himself, for a time or altogether, to God; these “separated themselves from” God, and united, devoted, consecrated themselves “to shame.” “They made themselves, as it were, Nazarites to shame.” Shame was the object of their worship and their God, “and” their “abominations were according as they loved,” i. e., they had as many “abominations” or abominable idols, “as” they had “loves.” They multiplied abominations, “after their heart’s desire;” their abominations were manifold, because their passions were so; and their love being corrupted, they loved nothing but abominations.

Yet it seems simpler and truer to render it, “and they became abominations, like their loves;” as the Psalmist says, “They that make them are like unto them” Psalms 115:8. : “The object which the will desires and loves, transfuses its own goodness or badness into it.” Man first makes his god like his own corrupt self, or to some corruption in himself, and then, worshiping this ideal of his own, he becomes the more corrupt through copying that corruption. He makes his god “in his” own “image and likeness,” the essence and concentration of his own bad passions, and then conforms himself to the likeness, not of God, but of what was most evil in himself. Thus the Pagan made gods of lust, cruelty, thirst for war; and the worship of corrupt gods reacted on themselves. They forgot that they were “the work of their own hands,” the conception of their own minds, and professed to “do gladly” “what so great gods” had done.

And more widely, says a father , “what a man’s love is, that he is. Lovest thou earth? thou art earth. Lovest thou God? What shall I say? thou shalt be god.” : “Naught else maketh good or evil actions, save good or evil affections.” Love has a transforming power over the soul, which the intellect has not. “He who serveth an abomination is himself an abomination” , is a thoughtful Jewish saying. “The intellect brings home to the soul the knowledge on which it worketh, impresses it on itself, incorporates it with itself. Love is an impulse whereby he who loves is borne forth toward that which he loves, is united with it, and is transformed into it.” Thus in explaining the words, “Let Him kiss me with the kisses of His Mouth,” Song of Solomon 1:2, the fathers say , “Then the Word of God kisseth us, when He enlighteneth our heart with the Spirit of divine knowledge, and the soul cleaveth to Him and His Spirit is transfused into him.”

Clarke's Notes on the Bible

Verse Hosea 9:10. I found Israel like grapes in the wilderness — While they were faithful, they were as acceptable to me as ripe grapes would be to a thirsty traveller in the desert.

I saw your fathers — Abraham, Isaac, Jacob, Moses, Joshua, Caleb, Samuel, c.

As the first ripe — Those grapes, whose bud having come first, and being exposed most to the sun, have been the first ripe upon the tree which tree was now in the vigour of youth, and bore fruit for the first time. A metaphor of the rising prosperity of the Jewish state.

But they went to Baal-Peor — The same as the Roman Priapus, and worshipped with the most impure rites.

And their abominations were according as they loved. — Or, "they became as abominable as the object of their love." So Bp. Newcome. And this was superlatively abominable.