Hosea 11:5
Parallel Verses
English Standard Version
They shall not return to the land of Egypt, but Assyria shall be their king, because they have refused to return to me.

King James Bible
He shall not return into the land of Egypt, but the Assyrian shall be his king, because they refused to return.

American Standard Version
They shall not return into the land of Egypt; but the Assyrian shall be their king, because they refused to return to me .

Douay-Rheims Bible
He shall not return into the land of Egypt, but the Assyrian shall be his king: because they would not be converted.

English Revised Version
He shall not return into the land of Egypt; but the Assyrian shall be his king, because they refused to return.

Webster's Bible Translation
He shall not return into the land of Egypt, but the Assyrian shall be his king, because they refused to return.

Hosea 11:5 Parallel
Commentary
Keil and Delitzsch Biblical Commentary on the Old Testament

For the purpose of depicting before the eyes of the sinful people the judgment to which Israel has exposed itself through its apostasy from the Lord, Hosea is to marry a prostitute, and beget children by her, whose names are so appointed by Jehovah as to point out the evil fruits of the departure from God. Hosea 1:2. "At first, when Jehovah spake to Hosea, Jehovah said to him, God, take thee a wife of whoredom, and children of whoredom; for whoring the land whoreth away from Jehovah." The marriage which the prophet is commanded to contract, is to set forth the fact that the kingdom of Israel has fallen away from the Lord its God, and is sunken in idolatry. Hosea is to commence his prophetic labours by exhibiting this fact. תּחלּת דּבּר יי: literally, "at the commencement of 'Jehovah spake,'" i.e., at the commencement of Jehovah's speaking (dibber is not an infinitive, but a perfect, and techillath an accusative of time (Ges. 118, 2); and through the constructive the following clause is subordinated to techillath as a substantive idea: see Ges. 123, 3, Anm. 1; Ewald, 332, c.). דּבּר with ב, not to speak to a person, or through any one (ב is not equals אל), but to speak with (lit., in) a person, expressive of the inwardness or urgency of the speaking (cf. Numbers 12:6, Numbers 12:8; Habakkuk 2:1; Zechariah 1:9, etc.). "Take to thyself:" i.e., marry (a wife). אשׁת זנוּנים is stronger than זונה. A woman of whoredom, is a woman whose business or means of livelihood consists in prostitution. Along with the woman, Hosea is to take children of prostitution as well. The meaning of this is, of course, not that he is first of all to take the woman, and then beget children of prostitution by her, which would require that the two objects should be connected with קח per zeugma, in the sense of "accipe uxorem et suscipe ex ea liberos" (Drus.), or "sume tibi uxorem forn. et fac tibi filios forn." (Vulg.). The children begotten by the prophet from a married harlot-wife, could not be called yaldē zenūnı̄m, since they were not illegitimate children, but legitimate children of the prophet himself; nor is the assumption, that the three children born by the woman, according to Hosea 1:3, Hosea 1:6, Hosea 1:8, were born in adultery, and that the prophet was not their father, in harmony with Hosea 1:3, "he took Gomer, and she conceived and bare him a son." Nor can this mode of escaping from the difficulty, which is quite at variance with the text, be vindicated by an appeal to the connection between the figure and the fact. For though this connection "necessarily requires that both the children and the mother should stand in the same relation of estrangement from the lawful husband and father," as Hengstenberg argues; it neither requires that we should assume that the mother had been a chaste virgin before her marriage to the prophet, nor that the children whom she bare to her husband were begotten in adultery, and merely palmed off upon the prophet as his own. The marriage which the prophet was to contract, was simply intended to symbolize the relation already existing between Jehovah and Israel, and not the way in which it had come into existence. The "wife of whoredoms" does not represent the nation of Israel in its virgin state at the conclusion of the covenant at Sinai, but the nation of the ten tribes in its relation to Jehovah at the time of the prophet himself, when the nation, considered as a whole, had become a wife of whoredom, and in its several members resembled children of whoredom. The reference to the children of whoredom, along with the wife of whoredom, indicates unquestionably priori, that the divine command did not contemplate an actual and outward marriage, but simply a symbolical representation of the relation in which the idolatrous Israelites were then standing to the Lord their God. The explanatory clause, "for the land whoreth," etc., clearly points to this. הארץ, "the land," for the population of the land (cf. Hosea 4:1). זנה מאחרי יי, to whore from Jehovah, i.e., to fall away from Him (see at Hosea 4:12).

Hosea 11:5 Parallel Commentaries

Treasury of Scripture Knowledge

shall not.

Hosea 7:16 They return, but not to the most High: they are like a deceitful bow...

Hosea 8:13 They sacrifice flesh for the sacrifices of my offerings, and eat it; but the LORD accepts them not; now will he remember their iniquity...

Hosea 9:3,6 They shall not dwell in the LORD's land; but Ephraim shall return to Egypt, and they shall eat unclean things in Assyria...

but.

Hosea 5:13 When Ephraim saw his sickness, and Judah saw his wound, then went Ephraim to the Assyrian, and sent to king Jareb...

Hosea 10:6 It shall be also carried to Assyria for a present to king Jareb: Ephraim shall receive shame...

2 Kings 15:19,29 And Pul the king of Assyria came against the land: and Menahem gave Pul a thousand talents of silver...

2 Kings 17:3-6 Against him came up Shalmaneser king of Assyria; and Hoshea became his servant, and gave him presents...

2 Kings 18:11 And the king of Assyria did carry away Israel to Assyria, and put them in Halah and in Habor by the river of Gozan...

Isaiah 8:6-8 For as much as this people refuses the waters of Shiloah that go softly, and rejoice in Rezin and Remaliah's son...

Amos 5:27 Therefore will I cause you to go into captivity beyond Damascus, said the LORD, whose name is The God of hosts.

They became tributaries to Salmanasser.

because.

Hosea 6:1 Come, and let us return to the LORD: for he has torn, and he will heal us; he has smitten, and he will bind us up.

2 Kings 17:13,14 Yet the LORD testified against Israel, and against Judah, by all the prophets, and by all the seers, saying...

2 Kings 18:12 Because they obeyed not the voice of the LORD their God, but transgressed his covenant...

Jeremiah 8:4-6 Moreover you shall say to them, Thus said the LORD; Shall they fall, and not arise? shall he turn away, and not return...

Amos 4:6,8-10 And I also have given you cleanness of teeth in all your cities, and want of bread in all your places: yet have you not returned to me...

Zechariah 1:4-6 Be you not as your fathers, to whom the former prophets have cried, saying, Thus said the LORD of hosts...

Cross References
Deuteronomy 17:16
Only he must not acquire many horses for himself or cause the people to return to Egypt in order to acquire many horses, since the LORD has said to you, 'You shall never return that way again.'

Hosea 7:16
They return, but not upward; they are like a treacherous bow; their princes shall fall by the sword because of the insolence of their tongue. This shall be their derision in the land of Egypt.

Hosea 10:6
The thing itself shall be carried to Assyria as tribute to the great king. Ephraim shall be put to shame, and Israel shall be ashamed of his idol.

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