Księga Ozeasza 10:6

Nowe Przymierze Zaremba

Zaprowadzą go też do Asyrii w daninie dla wielkiego króla. Efraim okryje się hańbą, będzie się wstydził Izrael za swego bożka z drewna.

Parallel Translations

Biblia Brzeska (1563)
Zaiste będzie do Asyryjej przeniesion za dar królowi Jareb. Zawstyda się Efraim, a zasroma się Izrael za swą radę.

Biblia Gdańska (1632)
Nawet i sam do Assyryi zaprowadzony będzie za dar królowi Jareb; zawstydzi się Efraim, i zasroma się Izrael za radę swoję.

Nowa Biblia Gdańska (2012)
Nawet jego samego wywloką do Aszuru, jako dar dla króla wojownika. Efraim nabędzie sobie sromotę, i z powodu swego zamysłu zarumieni się też Israel.

Biblia Tysiąclecia
Nawet i sam do Assyryi zaprowadzony będzie za dar królowi Jareb; zawstydzi się Efraim, i zasroma się Izrael za radę swoję.

Uwspółcześniona Biblia Gdańska
Nawet i on sam zostanie zaprowadzony do Asyrii jako dar dla króla Jareb. Efraim okryje się hańbą i Izrael zawstydzi się z powodu swojej rady.

Biblia Warszawska
I przeniosą go do Asyrii w darze dla Wielkiego Króla; Efraim okryje się hańbą, a Izrael będzie się wstydził z powodu swojego bożka.

Bible Verse Review
  from Treasury of Scripure Knowledge

carried: Hosea 8:6, Isaiah 46:1, Isaiah 46:2, Jeremiah 43:12, Jeremiah 43:13, Daniel 11:8

a present: Hosea 5:13, 2 Kings 17:3

receive: Hosea 4:19, Isaiah 1:29, Isaiah 44:9-11, Isaiah 45:16, Jeremiah 2:26, Jeremiah 2:27, Jeremiah 2:36, Jeremiah 2:37, Jeremiah 3:24, Jeremiah 3:25, Jeremiah 48:13, Ezekiel 36:31

ashamed: Hosea 11:6, Job 18:7, Isaiah 30:3, Jeremiah 7:24, Micah 6:16

Reciprocal: 1 Kings 12:28 - two calves of gold 2 Kings 15:19 - Menahem Ezekiel 16:28 - General Ezekiel 16:52 - bear thine Ezekiel 23:5 - on the Hosea 11:5 - but Amos 8:3 - the songs Micah 1:7 - all the graven

Gill's Notes on the Bible

It shall also be carried unto Assyria [for] a present to King Jareb,.... Or, "he himself" z; not the people of Samaria, or of Bethaven, or of the calf, but the calf itself; which, being all of gold, was sent a present to the king of Assyria, here called Jareb; either Assyria, or the king of it; :-; this was done either by the people of Israel themselves, to appease the king of Assyria; or rather by the Assyrian army, who reserved the plunder of this as a proper present to their king and conqueror, to whom not only nations, but the gods of nations, were subject:

Ephraim shall receive shame; for worshipping such an idol, when they shall see it broke to pieces, and the gold of it made a present to the Assyrian king, and that it could not save them, nor itself:

and Israel shall be ashamed of his own counsel; of giving in to such idolatry, contrary to the counsel, mind, and will of God; or of the counsel which they and Jeroboam took to set up the calves at Dan and Bethel, and thereby to keep the people from going up to Jerusalem,

1 Kings 12:28; as well as of their counsel and covenant with the king of Egypt against the king of Assyria, 2 Kings 17:4.

z גם אותו "etiam ipsemet", Pagninus, Montanus; "etiam ipse", Junius Tremellius, Piscator "etiam ille", Cocceius; "etiam ille ipse", Schmidt.

Barnes' Notes on the Bible

It shall be also carried - (that is, “Itself also shall be carried”). Not Israel only shall be carried into captivity, but its god also. The victory over a nation was accounted of old a victory over its gods, as indeed it showed their impotence. Hence, the excuse made by the captains of Benhadad, that the gods of “Israel were gods of the hills, and not gods of the valleys” 1Ki 20:23, 1 Kings 20:28, and God’s vindication of His own Almightiness, which was thus denied. Hence, also the boast of Sennacherib by Rabshakeh, “have any of the gods of the nations delivered at all his land out of the hand of the king of Assyria? Where are the gods of Hamath and of Arpad? where are the gods of Sepharvaim, Hena, and Ivah? have they delivered Samaria out of mine hand? Who are they among all the gods of the countries, that have delivered their country out of mine hand, that the Lord should deliver Jerusalem out of mine hand?” (2 Kings 18:33-35, add, 2 Kings 19:10-13; Numbers 21:29).

When God then, for the sin of His people, gave them into the hand of their enemies, He vindicated His own glory, first by avenging any insult offered to His worship, as in the capture of the ark by the Philistines, or Belshazzar’s insolent and drunken abuse of the vessels of the temple; or by vindicating His servants, as in the case of Daniel and the three children, or by chastening pride, as in Nebuchadnezzar, and explaining and pointing His chastisement through His servant Daniel, or by prophecy, as of Cyrus by Isaiah and Daniel. To His own people, His chastisements were the vindication of His glory which they had dishonored, and the close of the long strife between the true prophets and the false. The captivity of the calf ended its worship, and was its final disgrace. The destruction of the temple and the captivity of its vessels and of God’s people ended, not the worship, but the idolatries of Judah, and extended among their captors, and their captors’ captors, the Medes and Persians, the knowledge of the One true God.

Unto Assyria, for a present to king Jareb - (or to a hostile or strifeful king. See the note above at Hosea 5:13.) Perhaps the name “Jareb” designates the Assyrian by that which was a characteristic of their empire, love of “strife.” The history of their kings, as given by themselves in the newly-found inscriptions, is one warfare. To that same king, to whom they sent for aid in their weakness, from whom they hoped for help, and whom God named as what He knew and willed him to be to them, “hostile, strifeful,” and “an avenger,” should the object of their idolatry be carried in triumph. They had trusted in the calf and in the Assyrians. The Assyrian, to whom they looked as the protector of their liberties, was to carry away their other trust, their god .

Ephraim shall receive shame - This shall be all his gain; this his purchase; this he had obtained for himself by his pride and willfulness and idolatry and ambition and wars: this is the end of all, as it is of all pursuits apart from God; this he “shall receive” from the Giver of all good, “shame.” “And Israel shall be ashamed of his own counsel.” Ephraim’s special “counsel” was that which Jeroboam “took” with the most worldly-wise of his people, a counsel which admirably served their immediate end, the establishment of a kingdom, separate from that of Judah. It was acutely devised; it seemed to answer its end for 230 years, so that Israel, until the latter part of the reign of Pekah, was strong, Judah, in comparison, weak. But it was “the sin wherewith he made Israel to sin,” and for which God scattered him among the pagan. His wisdom became his destruction and his shame. The policy which was to establish his family and his kingdom, destroyed his own family in the next generation, and ultimately, his people, not by its failure, but by its success.

Clarke's Notes on the Bible

Verse Hosea 10:6. A present to King Jareb — See on Hosea 5:13. If this be a proper name, the person intended is not known in history: but it is most likely that Pul, king of Assyria, is intended, to whom Menahem, king of Israel, appears to have given one of the golden calves, to insure his assistance.