Hosea 12:8
Verse (Click for Chapter)
New International Version
Ephraim boasts, "I am very rich; I have become wealthy. With all my wealth they will not find in me any iniquity or sin."

New Living Translation
Israel boasts, "I am rich! I've made a fortune all by myself! No one has caught me cheating! My record is spotless!"

English Standard Version
Ephraim has said, “Ah, but I am rich; I have found wealth for myself; in all my labors they cannot find in me iniquity or sin.”

New American Standard Bible
And Ephraim said, "Surely I have become rich, I have found wealth for myself; In all my labors they will find in me No iniquity, which would be sin."

King James Bible
And Ephraim said, Yet I am become rich, I have found me out substance: in all my labours they shall find none iniquity in me that were sin.

Holman Christian Standard Bible
But Ephraim says:" How rich I have become; I made it all myself. In all my earnings, no one can find any crime in me that I can be punished for!"

International Standard Version
Ephraim claims, 'I have become rich, I have made a fortune! Because of all my wealth, no one will find any iniquity or sin in me.'

NET Bible
Ephraim boasts, "I am very rich! I have become wealthy! In all that I have done to gain my wealth, no one can accuse me of any offense that is actually sinful."

New Heart English Bible
Ephraim said, "Surely I have become rich, I have found myself wealth. In all my wealth they won't find in me any iniquity that is sin."

GOD'S WORD® Translation
The people of Ephraim say, 'We're rich. We've made a fortune. With all this wealth, no one will find us guilty of any sin.'

JPS Tanakh 1917
And Ephraim said: 'Surely I am become rich, I have found me wealth; In all my labours they shall find in me No iniquity that were sin.'

New American Standard 1977
And Ephraim said, “Surely I have become rich,
            I have found wealth for myself;
            In all my labors they will find in me
            No iniquity, which would be sin.”

Jubilee Bible 2000
And Ephraim said, Surely I have become rich, I have found riches for myself; no one shall find iniquity in me, nor sin in all my labours.

King James 2000 Bible
And Ephraim said, Yet I have become rich, I have found myself wealth: in all my labors they shall find no iniquity in me that is sin.

American King James Version
And Ephraim said, Yet I am become rich, I have found me out substance: in all my labors they shall find none iniquity in me that were sin.

American Standard Version
And Ephraim said, Surely I am become rich, I have found me wealth: in all my labors they shall find in me no iniquity that were sin.

Douay-Rheims Bible
And Ephraim said: But yet I am be- come rich, I have found me an idol: all my labours shall not find me the iniquity that I have committed.

Darby Bible Translation
And Ephraim saith, Nevertheless I am become rich, I have found me out substance; in all my labours they shall find none iniquity in me that were sin.

English Revised Version
And Ephraim said, Surely I am become rich, I have found me wealth: in all my labours they shall find in me none iniquity that were sin.

Webster's Bible Translation
And Ephraim said, Yet I have become rich, I have found for myself substance: in all my labors they shall find no iniquity in me that were sin.

World English Bible
Ephraim said, "Surely I have become rich, I have found myself wealth. In all my wealth they won't find in me any iniquity that is sin."

Young's Literal Translation
And Ephraim saith: 'Surely I have become rich, I have found wealth for myself, All my labours -- they find not against me iniquity that is sin.'
Study Bible
A Reproof of Ephraim, Judah, Jacob
7A merchant, in whose hands are false balances, He loves to oppress. 8And Ephraim said, "Surely I have become rich, I have found wealth for myself; In all my labors they will find in me No iniquity, which would be sin." 9But I have been the LORD your God since the land of Egypt; I will make you live in tents again, As in the days of the appointed festival.…
Cross References
Revelation 3:17
You say, 'I am rich; I have grown wealthy and need nothing.' But you do not realize that you are wretched, pitiful, poor, blind, and naked.

Psalm 62:10
Do not trust in oppression And do not vainly hope in robbery; If riches increase, do not set your heart upon them.

Ezekiel 28:5
"By your great wisdom, by your trade You have increased your riches And your heart is lifted up because of your riches--

Hosea 4:8
They feed on the sin of My people And direct their desire toward their iniquity.

Hosea 13:6
As they had their pasture, they became satisfied, And being satisfied, their heart became proud; Therefore they forgot Me.

Hosea 14:1
Return, O Israel, to the LORD your God, For you have stumbled because of your iniquity.

Zechariah 11:5
"Those who buy them slay them and go unpunished, and each of those who sell them says, 'Blessed be the LORD, for I have become rich!' And their own shepherds have no pity on them.
Treasury of Scripture

And Ephraim said, Yet I am become rich, I have found me out substance: in all my labors they shall find none iniquity in me that were sin.

Yet.

Job 31:24,25 If I have made gold my hope, or have said to the fine gold, You are …

Psalm 49:6 They that trust in their wealth, and boast themselves in the multitude …

Psalm 52:7 See, this is the man that made not God his strength; but trusted …

Psalm 62:10 Trust not in oppression, and become not vain in robbery: if riches …

Zechariah 11:5 Whose possessors slay them, and hold themselves not guilty: and they …

Luke 12:19 And I will say to my soul, Soul, you have much goods laid up for …

Luke 16:13 No servant can serve two masters: for either he will hate the one, …

1 Timothy 6:5,17 Perverse disputings of men of corrupt minds, and destitute of the …

Revelation 3:17 Because you say, I am rich, and increased with goods, and have need …

I have.

Deuteronomy 8:17 And you say in your heart, My power and the might of my hand has …

Isaiah 10:13,14 For he said, By the strength of my hand I have done it, and by my …

Habakkuk 1:16 Therefore they sacrifice to their net, and burn incense to their …

Habakkuk 2:5,6 Yes also, because he transgresses by wine, he is a proud man, neither …

in all, etc. or, all my labours suffice me not; he shall have punishment of iniquity in whom is sin. they.

Proverbs 30:12,20 There is a generation that are pure in their own eyes, and yet is …

Jeremiah 2:23,35 How can you say, I am not polluted, I have not gone after Baalim? …

Malachi 2:17 You have wearied the LORD with your words. Yet you say, Wherein have …

Malachi 3:13 Your words have been stout against me, said the LORD. Yet you say, …

Luke 10:29 But he, willing to justify himself, said to Jesus, And who is my neighbor?

Luke 16:15 And he said to them, You are they which justify yourselves before …

that. Heb. which.

(8) Translate, And Ephraim saith, Surely I have become wealthy; I have gotten me substance (i.e., by legitimate means, not robbery): all my earnings bring me not guilt as would be sin (i.e., requiring expiation). Such a coarse pursuit of wealth, and such glorying in the innocence of the entire process by which it has been obtained, has its parallel in the moral position of the Laodicean Church, rebuked by our Lord (Revelation 3).

Verse 8. - And Ephraim said, Yet I am become rich, I have found me out substance. Ephraim in this verse boasts of his riches, though procured by fraud and violence, while he maintains at the same time that he has not sinned thereby so as to expose himself to punishment or deserve severe reprehension. The particle - אַך- has two principal meanings:

(a) "surely" and

(b) "only." In the former sense the clause

(1) may allude to the injunction contained in ver. 6 to wait on God, and may signify, "No doubt I have become rich, yet not through Divine help, but by my own exertions;" in the latter sense it may signify,

(2) "I have only become rich; I have done nothing else; I have done nothing amiss" Aben Ezra regards אַך as introducing the apodosis, and explains it nearly in the sense of

(1), thus: "The sense of אך is, 'God has not given me the wealth, but I by myself [i.e. my own unaided efforts] have become rich, for I am not as the Canaanite,' that is, the merchant, as 'There shall be no more the Canaanite' (Zechariah 14:21) ;" he then proceeds to show the connection, "And the meaning [according to the context] is, 'Why does he say, Keep mercy and judgment, and be not an oppressor like the Canaanite [nor am I]? yet all is my own honest earning; none of the sons of men shall find that I have sinned.'" The interpretation of Kimchi is similar, but somewhat simpler, thus: "The words, 'I am become rich,' are the opposite of 'Wait on thy God continually.' But he (Ephraim) does not wait on God the blessed, and he does not acknowledge that he gave him strength to acquire wealth, but says, 'My own power and the strength of my hands have made for me this wealth,' and he forgetteth God the blessed, who gave him power to work, as it is written in the Law (Deuteronomy 8:14), 'And thou forget the Lord thy God.' This is what he (the prophet) means by 'I have become rich;' he means to say, 'I have become rich from myself,'" i.e. by my own labor. The word און denotes both physical or bodily strength, and also, like חַיִל, riches, Latin opes, probably as procured thereby. The flourishing state of the kingdom during the reigns of Joash and Jeroboam II. may have induced their overweening self-confidence and their amazing forgetfulness of God, and at the same time this surprising ignorance of their real condition.

(2) The Septuagint rendering is εὕρηκα ἀναψυχὴν ἐμαυτῷ, "I have found refreshment for myself," and Jerome, "Inveni mihi idolum," as if אָוֶש had been read instead of און. In all my labors they shall find none iniquity in me that were sin; margin, all my labors suffice me not: he shall bare punishment of iniquity in whom is sin. Here two modes of construction are possible and each has had its advocates; thus, יְנִיעַי may be

(a) the subject of the verb, as in the LXX., which is, "None of his labors shall be found available for him on account of the sins he has committed." This is the rendering followed and interpreted by Cyril and Theodoret.

(b) The words in question, instead of being taken as the subject to the verb, may be employed absolutely or with the ellipsis of a preposition, as in the Authorized Version; thus: "As to my labors, or the fruits of my labors," for יני, is used in both senses. The meaning of the passage then is

(1) that, besides the sins of fraud and oppression, Ephraim did not shrink through shame to vindicate his conduct and to maintain that. in all the riches he had acquired with such labor, no one could show that those riches had been unjustly acquired by him, or that there was sin contracted in their acquisition. Thus Kimchi: "He (the prophet) mentions another vice, saying that he (Ephraim) oppresses, and asserts that, in all he has labored for and gathered together, they shall not be able to find

(a) any riches of iniquity and sin. אי תי is the same as iniquity and sin, and thus (Ecclesiastes 5:18) 'it is good and comely' (asher here also for ray). Or the explanation of it is:

(b) They shall not find with me iniquity. nor any matter in which there is sin pertaining to me. And חי is less than עי iniquity, for sin comes sometimes by reason of error. Or the explanation of 'iniquity which were sin' is:

(c) Iniquity in which there was sin to me; as if he said, with regard to which I had sinned; for if riches came into my hand through iniquity and robbery, it was not with my knowledge; he means: so that I sinned in relation to it, and took it by iniquity with my knowledge; and in this way (Leviticus 22:16) 'they lade themselves with the iniquity of trespass; עי being in construct state, that is to say, iniquity with regard to which they trespassed." לִי signifies "belonging to me;" while חטא is read, not as a noun, but as a verb in the Septuagint, α{ς ἅμαρτεν.

(2) The Chaldee, which is explained by Rashi, gives an explanation identical, though only partially so, with the marginal rendering of the Authorized Version, namely, "It were good for thee if thou consideredst with thyself: all my riches do not suffice me, in order to expiate the iniquity which I have committed." This, and the marginal reading - both where they coincide and where they diverge - we must unhesitatingly reject as far-fetched, artificial, and having no real basis in the text. To their other sins Israel added this protestation of innocence, which was the solemn protestation of a falsehood. The clause

(3) may admit another sense; thus: If in ray gains by labor iniquity should be found, that indeed would be sin; but such is not the case. Thus, like the Pharisees of a later age, did they justify themselves before men; but God knew their hollow-hearted hypocrisy. And Ephraim said, yet I am become rich,.... Notwithstanding they took such unjust methods, as to use deceitful balances, they prospered in the world, got abundance of riches; and therefore concluded from thence that their manner of dealing was not criminal, at least not so bad as the prophets represented to them; and so promised themselves impunity, and that what they were threatened with would not come upon them; and, as long as they got riches, they cared not in what manner; and inasmuch as they prospered and succeeded in their course of trading, they were encouraged to go on, and not fear any evil coming upon them for it. According to Aben Ezra and Kimchi, the sense is, that they became rich of themselves, by their own industry and labour, and did not acknowledge that their riches, and power to get them, were of God. They gloried in them as their own attainments; and which they had little reason to do, since they were treasures of wickedness, and mammon of unrighteousness, which in a day of wrath would be of no service to them;

I have found me out substance; they found ways and means of acquiring great riches, and large estates, by their own wisdom and cunning, and all for themselves, for their own use, to be enjoyed by them for years to come; and they were reckoned by them solid and substantial things, when a mere shadow, emptiness, and vanity; and were not to be employed for their own use and advantage only, but should have been for the good of others; nor were they to be attributed to their own sagacity, prudence, and management, but to the providence of God, admitting they had been got in ever so honourable and just a manner;

in all my labours they shall find none iniquity in me that were sin: here again Ephraim, or the people of Israel, vainly ascribe all their wealth and riches to their own labour, diligence, and industry, and take no notice of God and his providence, or of his blessing upon them; and pretend to be very upright and honest in their dealings, and that what they got were very honestly got, and would bear the strictest scrutiny; and that if their course of trade was ever so narrowly looked into, there would be nothing found that was very bad or criminal, that they could be justly reproached the; only some little trifling things, that would not bear the name of "sin", or deserve any correction or punishment; so pure were they in their own eyes, so blinded and hardened in sin, and fearless of the divine displeasure; like the adulterous woman, wiped their mouths when they had eaten the sweet morsels of sin, and said they had done no wickedness, Proverbs 30:20; or which was involuntary, and not done knowingly, as Kimchi and Abendana: or rather, as Ben Melech renders it, "no iniquity and sin"; and so others: or, best of all, "no iniquity or sin", as Noldius (a); no iniquity, or any kind of sin at all. Thus, as Ephraim was charged before with idolatry and lies in religion, so here with fraudulent dealings, and getting riches in an illicit way in civil things; and of whose repentance and reformation there was no hope.

(a) Concord. Ebr. Part. p. 104. No. 522. 8. And—that is, Notwithstanding.

Yet I am … rich—I regard not what the prophets say: I am content with my state, as I am rich (Re 3:17). Therefore, in just retribution, this is the very language of the enemy in being the instrument of Israel's punishment. Zec 11:5: "They that sell them say … I am rich." Far better is poverty with honesty, than riches gained by sin.

my labours—my gains by labor.

they shall find none—that is, none shall find any.

iniquity … that were sin—iniquity that would bring down the penalty of sin. Ephraim argues, My success in my labors proves that I am not a guilty sinner as the prophets assert. Thus sinners pervert God's long-suffering goodness (Mt 5:45) into a justification of their impenitence (compare Ec 8:11-13).12:7-14 Ephraim became a merchant: the word also signifies a Canaanite. They carried on trade upon Canaanitish principles, covetously and with fraud and deceit. Thus they became rich, and falsely supposed that Providence favoured them. But shameful sins shall have shameful punishments. Let them remember, not only what a mighty prince Jacob was with God, but what a servant he was to Laban. The benefits we have had from the word of God, make our sin and folly the worse, if we put any slight upon that word. We had better follow the hardest labour in poverty, than grow rich by sin. We may form a judgment of our own conduct, by comparing it with that of ancient believers in the like circumstances. Whoever despises the message of God, will perish. May we all hear his word with humble, obedient faith.
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