Hosea 13:12
Parallel Verses
English Standard Version
The iniquity of Ephraim is bound up; his sin is kept in store.

King James Bible
The iniquity of Ephraim is bound up; his sin is hid.

American Standard Version
The iniquity of Ephraim is bound up; his sin is laid up in store.

Douay-Rheims Bible
The iniquity of Ephraim is bound up, his sin is hidden.

English Revised Version
The iniquity of Ephraim is bound up; his sin is laid up in store.

Webster's Bible Translation
The iniquity of Ephraim is bound up; his sin is hid.

Hosea 13:12 Parallel
Commentary
Keil and Delitzsch Biblical Commentary on the Old Testament

"And Jehovah said to me, Go again, and love a woman beloved of her companion, and committing adultery, as Jehovah loveth the children of Israel, and they turn to other gods, and love raisin-cakes." The purely symbolical character of this divine command is evident from the nature of the command itself, but more especially from the peculiar epithet applied to the wife. עוד is not to be connected with ויּאמר, in opposition to the accents, but belongs to לך, and is placed first for the sake of emphasis. Loving the woman, as the carrying out of the divine command in Hosea 3:2 clearly shows, is in fact equivalent to taking a wife; and 'âhabh is chosen instead of lâqach, simply for the purpose of indicating at the very outset the nature of the union enjoined upon the prophet. The woman is characterized as beloved of her companion (friend), and committing adultery. רע denotes a friend or companion, with whom one cherishes intercourse and fellowship, never a fellow-creature generally, but simply the fellow-creature with whom one lives in the closest intimacy (Exodus 20:17-18; Exodus 22:25, etc.). The רע (companion) of a woman, who loves her, can only be her husband or paramour. The word is undoubtedly used in Jeremiah 3:1, Jeremiah 3:20, and Sol 5:16, with reference to a husband, but never of a fornicator or adulterous paramour. And the second epithet employed here, viz., "committing adultery," which forms an unmistakeable antithesis to אהבת רע, requires that it should be understood in this instance as signifying a husband; for a woman only becomes an adulteress when she is unfaithful to her loving husband, and goes with other men, but not when she gives up her beloved paramour to live with her husband only. If the epithets referred to the love shown by a paramour, by which the woman had annulled the marriage, this would necessarily have been expressed by the perfect or pluperfect. By the participles אהבת and מנאפת, the love of the companion and the adultery of the wife are supposed to be continued and contemporaneous with the love which the prophet is to manifest towards the woman. This overthrows the assertion made by Kurtz, that we have before us a woman who was already married at the time when the prophet was commanded to love her, as at variance with the grammatical construction, and changing the participle into the pluperfect. For, during the time that the prophet loved the wife he had taken, the רע who displayed his love to her could only be her husband, i.e., the prophet himself, towards whom she stood in the closest intimacy, founded upon love, i.e., in the relation of marriage. The correctness of this view, that the רע is the prophet as husband, is put beyond all possibility of doubt by the explanation of the divine command which follows. As Jehovah lovers the sons of Israel, although or whilst they turn to other gods, i.e., break their marriage with Jehovah; so is the prophet to love the woman who commits adultery, or will commit adultery, notwithstanding his love, since the adultery could only take place when the prophet had shown to the woman the love commanded, i.e., had connected himself with her by marriage. The peculiar epithet applied to the woman can only be explained from the fact intended to be set forth by the symbolical act itself, and, as we have already shown at p. 22, is irreconcilable with the assumption that the command of God refers to a marriage to be really and outwardly consummated. The words כּאהבת יי recal Deuteronomy 7:8, and והם פּנים וגו Deuteronomy 31:18. The last clause, "and loving grape-cakes," does not apply to the idols, who would be thereby represented either as lovers of grape-cakes, or as those to whom grape-cakes were offered (Hitzig), but is a continuation of פּנים, indicating the reason why Israel turned to other gods. Grape or raisin cakes (on 'ăshı̄shâh, see at 2 Samuel 6:19) are delicacies, figuratively representing that idolatrous worship which appeals to the senses, and gratifies the carnal impulses and desires. Compare Job 20:12, where sin is figuratively described as food which is sweet as new honey in the mouth, but turns into the gall of asps in the belly. Loving grape-cakes is equivalent to indulging in sensuality. Because Israel loves this, it turns to other gods. "The solemn and strict religion of Jehovah is plain but wholesome food; whereas idolatry is relaxing food, which is only sought after by epicures and men of depraved tastes" (Hengstenberg).

Hosea 13:12 Parallel Commentaries

Treasury of Scripture Knowledge

Deuteronomy 32:34,35 Is not this laid up in store with me, and sealed up among my treasures...

Job 14:17 My transgression is sealed up in a bag, and you sew up my iniquity.

Job 21:19 God lays up his iniquity for his children: he rewards him, and he shall know it.

Romans 2:5 But after your hardness and impenitent heart treasure up to yourself wrath against the day of wrath and revelation...

Cross References
Romans 2:5
But because of your hard and impenitent heart you are storing up wrath for yourself on the day of wrath when God's righteous judgment will be revealed.

Deuteronomy 32:34
"'Is not this laid up in store with me, sealed up in my treasuries?

Deuteronomy 32:35
Vengeance is mine, and recompense, for the time when their foot shall slip; for the day of their calamity is at hand, and their doom comes swiftly.'

Job 14:17
my transgression would be sealed up in a bag, and you would cover over my iniquity.

Jeremiah 2:22
Though you wash yourself with lye and use much soap, the stain of your guilt is still before me, declares the Lord GOD.

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