Hosea 10:5
Parallel Verses
New American Standard Bible
The inhabitants of Samaria will fear For the calf of Beth-aven. Indeed, its people will mourn for it, And its idolatrous priests will cry out over it, Over its glory, since it has departed from it.

King James Bible
The inhabitants of Samaria shall fear because of the calves of Bethaven: for the people thereof shall mourn over it, and the priests thereof that rejoiced on it, for the glory thereof, because it is departed from it.

Darby Bible Translation
The inhabitants of Samaria shall fear because of the calf of Beth-aven; for the people thereof shall mourn over it, and the idolatrous priests thereof shall tremble for it, for its glory, because it is departed from it.

World English Bible
The inhabitants of Samaria will be in terror for the calves of Beth Aven; for its people will mourn over it, Along with its priests who rejoiced over it, for its glory, because it has departed from it.

Young's Literal Translation
For the calves of Beth-Aven fear do inhabitants of Samaria, Surely mourned on account of it hath its people, And its priests on account of it leap about, Because of its honour, for it hath removed from it,

Hosea 10:5 Parallel
Commentary
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.

Hosea 10:5 Parallel Commentaries

Library
How to Promote a Revival.
Text.--Break up your fallow ground; for it is time to seek the Lord, till he come and rain righteousness upon you.--Hosea x. 12. THE Jews were a nation of farmers, and it is therefore a common thing in the Scriptures to refer for illustrations to their occupation, and to the scenes with which farmers and shepherds are familiar. The prophet Hosea addresses them as a nation of backsliders, and reproves them for their idolatry, and threatens them with the judgments of God. I have showed you in my first
Charles Grandison Finney—Lectures on Revivals of Religion

Letter Xli to Thomas of St. Omer, after He had Broken his Promise of Adopting a Change of Life.
To Thomas of St. Omer, After He Had Broken His Promise of Adopting a Change of Life. He urges him to leave his studies and enter religion, and sets before him the miserable end of Thomas of Beverley. To his dearly beloved son, Thomas, Brother Bernard, called Abbot of Clairvaux, that he may walk in the fear of the Lord. 1. You do well in acknowledging the debt of your promise, and in not denying your guilt in deferring its performance. But I beg you not to think simply of what you promised, but to
Saint Bernard of Clairvaux—Some Letters of Saint Bernard, Abbot of Clairvaux

"There is Therefore Now no Condemnation to them which are in Christ Jesus, who Walk not after the Flesh, but after the Spirit. "
Rom. viii. 1.--"There is therefore now no condemnation to them which are in Christ Jesus, who walk not after the flesh, but after the Spirit." There are three things which concur to make man miserable,--sin, condemnation, and affliction. Every one may observe that "man is born unto trouble as the sparks fly upward," that his days here are few and evil. He possesses "months of vanity, and wearisome nights are appointed" for him. Job v. 6, 7, vii. 3. He "is of few days and full of trouble," Job xiv.
Hugh Binning—The Works of the Rev. Hugh Binning

Hosea
The book of Hosea divides naturally into two parts: i.-iii. and iv.-xiv., the former relatively clear and connected, the latter unusually disjointed and obscure. The difference is so unmistakable that i.-iii. have usually been assigned to the period before the death of Jeroboam II, and iv.-xiv. to the anarchic period which succeeded. Certainly Hosea's prophetic career began before the end of Jeroboam's reign, as he predicts the fall of the reigning dynasty, i. 4, which practically ended with Jeroboam's
John Edgar McFadyen—Introduction to the Old Testament

Cross References
1 Kings 12:28
So the king consulted, and made two golden calves, and he said to them, "It is too much for you to go up to Jerusalem; behold your gods, O Israel, that brought you up from the land of Egypt."

1 Kings 12:29
He set one in Bethel, and the other he put in Dan.

2 Kings 23:5
He did away with the idolatrous priests whom the kings of Judah had appointed to burn incense in the high places in the cities of Judah and in the surrounding area of Jerusalem, also those who burned incense to Baal, to the sun and to the moon and to the constellations and to all the host of heaven.

Isaiah 46:2
They stooped over, they have bowed down together; They could not rescue the burden, But have themselves gone into captivity.

Hosea 4:15
Though you, Israel, play the harlot, Do not let Judah become guilty; Also do not go to Gilgal, Or go up to Beth-aven And take the oath: "As the LORD lives!"

Hosea 5:8
Blow the horn in Gibeah, The trumpet in Ramah. Sound an alarm at Beth-aven: "Behind you, Benjamin!"

Hosea 8:5
He has rejected your calf, O Samaria, saying, "My anger burns against them!" How long will they be incapable of innocence?

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