English Standard Version
For the children of Israel shall dwell many days without king or prince, without sacrifice or pillar, without ephod or household gods.
King James Bible
For the children of Israel shall abide many days without a king, and without a prince, and without a sacrifice, and without an image, and without an ephod, and without teraphim:
American Standard Version
For the children of Israel shall abide many days without king, and without prince, and without sacrifice, and without pillar, and without ephod or teraphim:
For the children of Israel shall sit many days without king, and without prince, and without sacrifice, and without altar, and without ephod, and without theraphim.
English Revised Version
For the children of Israel shall abide many days without king, and without prince, and without sacrifice, and without pillar, and without ephod or teraphim.
Webster's Bible Translation
For the children of Israel shall abide many days without a king and without a prince, and without a sacrifice, and without an image, and without an ephod, and without teraphim:
Hosea 3:4 Parallel
CommentaryKeil and Delitzsch Biblical Commentary on the Old Testament
Daniel 8:23-26 give the interpretation of the vision of the little horn (Daniel 8:9-12), with a more special definition of certain elements not made prominent in the vision. The horn signifies a king who will arise "in the last time of their kingdom." The suffix to מלכוּתם (of their kingdom) relates to the idea contained in מלכיּות ni deniat (kings). הפּשׁעים כּהתם, when the transgressors have made full, scil. the transgression or measure of the sins. The object wanting to התם is seen from the conception of the subject. הפּשׁעים, the rebellious, are not the heathen, for פּשׁע denotes the apostasy from God which is only said of the Israelites, but not of the heathen; and the word points back to בּפשׁע in Daniel 8:12. The king that rises up is Antiochus Epiphanes (cf. 1 Macc. 1:10ff.). עז־פּנים, hard of countenance, i.e., impudent, unashamed in trampling down, without fear of God or man; cf. Deuteronomy 28:50. חידות מבין, understanding mysteries; here sensu malo, concealing his purpose behind ambiguous words, using dissimulation, forming an artifice, interpreted in Daniel 8:25 by מרמה, cf. Daniel 11:21. The unfolding of these qualities is presented in Daniel 8:24, Daniel 8:25; in Daniel 8:24 of the עז־פּנים. By virtue of the audacity of his conduct his power will be strengthened, בכחו ולא, but not by his own might. The contrast here is not: by the power or permission of God (Ephr., Theodrt., Hv., Hitz., Kran.), reference being made to תּנּתן (was given) in Daniel 8:12, and to תּת (to give) in Daniel 8:13. This contrast is foreign to the passage. The context much rather relates to the audacity and the cunning by which, more than by his power, Antiochus raised himself to might. The strengthening of the power is limited neither to his reaching the throne by the overthrow of other pretenders to it (Berth. and others), nor to the to the following statements, he developed as king against Israel, as well as against other kingdoms. נפּלאות (wonderful works) is used adverbially, as in Job 37:5 : in an astonishing, wonderful way, he will work destruction. But from this word it does not follow that the expression בכחו ולא is to be referred to the power of God, for it does not necessarily mean deeds or things supernaturally originating from God; and even though it had only this meaning, yet here they could not be thought of as deeds accomplished in God's strength, but only as deeds performed by demoniacal strength, because ישׁחית (shall destroy) cannot be predicated of God in the sense determined by the context. This destructive work he shall direct against the mighty and against the people of the saints. עצוּמים does not here signify many, numerous, many individual Israelites (v. Leng., Maur., Kliefoth), partly because in Daniel 8:25 רבּים stands for that, partly because of the קדשׁים עם, by which we are to understand the people of Israel, not merely the insignificant and weak, or pious (Kran.). Hence עצוּמים cannot mean the elders of Israel, much less merely foreign kings (Berth., Dereser), but the mighty generally, under which perhaps we are specially to think of heathen rulers.
Treasury of Scripture Knowledge
without a king.
without a sacrifice.
an image. Heb. a standing, or statue, or pillar.
Laban had gone to shear his sheep, and Rachel stole her father's household gods.
Now Rachel had taken the household gods and put them in the camel's saddle and sat on them. Laban felt all about the tent, but did not find them.
These are the garments that they shall make: a breastpiece, an ephod, a robe, a coat of checker work, a turban, and a sash. They shall make holy garments for Aaron your brother and his sons to serve me as priests.
And the man Micah had a shrine, and he made an ephod and household gods, and ordained one of his sons, who became his priest.
Then the five men who had gone to scout out the country of Laish said to their brothers, "Do you know that in these houses there are an ephod, household gods, a carved image, and a metal image? Now therefore consider what you will do."
And the five men who had gone to scout out the land went up and entered and took the carved image, the ephod, the household gods, and the metal image, while the priest stood by the entrance of the gate with the 600 men armed with weapons of war.
1 Samuel 15:23
For rebellion is as the sin of divination, and presumption is as iniquity and idolatry. Because you have rejected the word of the LORD, he has also rejected you from being king."
Jump to PreviousAbide Children Dwell Ephod Household Idols Image Israel Israelites Live Offerings Pillar Pillars Prince Ruler Sacred Sacrifice Sit Solitary Standing Statue Stone Stones Teraphim Time
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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.