English Standard Version
The inhabitants of Samaria tremble for the calf of Beth-aven. Its people mourn for it, and so do its idolatrous priests— those who rejoiced over it and over its glory— for it has departed from them.
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.
American Standard Version
The inhabitants of Samaria shall be in terror for the calves of Beth-aven; for the people thereof shall mourn over it, and the priests thereof that rejoiced over it, for the glory thereof, because it is departed from it.
The inhabitants of Samaria have worshipped the king of Bethaven: for the people thereof have mourned over it, and the wardens of its temple that rejoiced over it in its glory because it is departed from it.
English Revised Version
The inhabitants of Samaria shall be in terror for the calves of Beth-aven: for the people thereof shall mourn over it, and the priests thereof that rejoiced over it, for the glory thereof, because it is departed from it.
Webster's Bible Translation
The inhabitants of Samaria shall fear because of the calves of Beth-aven: for its people shall mourn over it, and its priests that rejoiced on it, for its glory, because it is departed from it.
Hosea 10:5 Parallel
CommentaryKeil and Delitzsch Biblical Commentary on the Old Testament
נטע of planting a tent, only here instead of the usual word נטה, to spread out, to set up, probably with reference to the great palace-like tent of the oriental ruler, whose poles must be struck very deep into the earth. Cf. The description of the tent of Alexander the Great, which was erected after the oriental type, in Polyaen. Strateg. iv. 3. 24, and of the tent of Nadir-Schah in Rosenmller, A. u. N. Morgl. iv. p. 364f. These tents were surrounded by a multitude of smaller tents for the guards and servants, a circumstance which explains the use of the plur. אהלי is incorrectly taken by Theodotion, Porphyry, Jerome, and others for a nomen propr., meaning in Syria, palace or tower. להר בּין equals וּבּין בּין, Genesis 1:6; Joel 2:17, of a space between two other places or objects. צבי-קדשׁ-צב הר, the holy hill of the delight, i.e., of Palestine (cf. Daniel 8:9), is without doubt the mountain on which stood the temple of Jerusalem, as v. Leng., Maur., Hitzig, and Ewald acknowledge. The interpretation of the mountain of the temple of Anatis in Elymas (Dereser, Hvernick) needs no refutation. According to this, ימּים cannot designate the Mediterranean and the Dead Sea, as Kliefoth supposes, but it is only the poetic plur. of fulness, as a sign of the great Mediterranean Sea. Since now this scene where the great enemy of the people of God comes to his end, i.e., perishes, in no respect agrees with the place where Antiochus died, then according to Hitzig the pseudo-Daniel does not here accurately distinguish the separate expeditions from one another, and must have omitted between the first and the second half of the verse the interval between the return of Antiochus from Egypt and his death, because Antiochus never again trod the soil of Palestine. Such expedients condemn themselves. With "he shall come to his end," cf. Daniel 8:25, where the end of this enemy of God is described as a being "broken without the hand of man." Here the expression "and none shall help him" is added to designate the hopelessness of his overthrow.
The placing of the overthrow of this enemy with his host near the temple-mountain agrees with the other prophecies of the O.T., which place the decisive destruction of the hostile world-power by the appearance of the Lord for the consummation of His kingdom upon the mountains of Israel (Ezekiel 39:4), or in the valley of Jehoshaphat at Jerusalem, or at Jerusalem (Joel 3:2, Joel 3:12.; Zechariah 14:2), and confirms the result of our exposition, that the hostile king, the last enemy of the world-power, is the Antichrist. With this also the conclusion, Daniel 12:1-3, is in harmony.
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for the people.
the priests. or, Chemarim.
for the glory.
1 Kings 12:28
So the king took counsel and made two calves of gold. And he said to the people, "You have gone up to Jerusalem long enough. Behold your gods, O Israel, who brought you up out of the land of Egypt."
1 Kings 12:29
And he set one in Bethel, and the other he put in Dan.
2 Kings 23:5
And he deposed the priests whom the kings of Judah had ordained to make offerings in the high places at the cities of Judah and around Jerusalem; those also who burned incense to Baal, to the sun and the moon and the constellations and all the host of the heavens.
They stoop; they bow down together; they cannot save the burden, but themselves go into captivity.
Though you play the whore, O Israel, let not Judah become guilty. Enter not into Gilgal, nor go up to Beth-aven, and swear not, "As the LORD lives."
Blow the horn in Gibeah, the trumpet in Ramah. Sound the alarm at Beth-aven; we follow you, O Benjamin!
I have spurned your calf, O Samaria. My anger burns against them. How long will they be incapable of innocence?
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ESV Text Edition: 2016. The Holy Bible, English Standard Version® copyright © 2001 by Crossway Bibles, a publishing ministry of Good News Publishers.