Hosea 5:13
Parallel Verses
English Standard Version
When Ephraim saw his sickness, and Judah his wound, then Ephraim went to Assyria, and sent to the great king. But he is not able to cure you or heal your wound.

King James Bible
When Ephraim saw his sickness, and Judah saw his wound, then went Ephraim to the Assyrian, and sent to king Jareb: yet could he not heal you, nor cure you of your wound.

American Standard Version
When Ephraim saw his sickness, and Judah'saw his wound, then went Ephraim to Assyria, and sent to king Jareb: but he is not able to heal you, neither will he cure you of your wound.

Douay-Rheims Bible
And Ephraim saw his sickness, and Juda his band: and Ephraim went to the Assyrian, and sent to the avenging king: and he shall not be able to heal you, neither shall he be able to take off the band from you.

English Revised Version
When Ephraim saw his sickness, and Judah saw his wound, then went Ephraim to Assyria, and sent to king Jareb: but he is not able to heal you, neither shall he cure you of your wound.

Webster's Bible Translation
When Ephraim saw his sickness, and Judah saw his wound, then Ephraim went to the Assyrian, and sent to king Jareb: yet he could not heal you, nor cure you of your wound.

Hosea 5:13 Parallel
Keil and Delitzsch Biblical Commentary on the Old Testament

The Theophany - Daniel 10-11:2a

The Introduction to the Following Manifestation of God - Daniel 10:1-3

This verse is to be regarded as an inscription or general statement of the substance of it. Therefore Daniel speaks of himself in the third person, as in Daniel 7:1, and in the historical portions Daniel 1-6. The definition of the time, "In the first year of Cores (Cyrus) king of Persia," refers us back to Daniel 1:21, but it does not, as has been there already remarked, stand in contradiction to the first year of Cyrus named there. דּבר is the following revelation, which was communicated to the prophet not by a vision (חזון), but by a manifestation of God (מראה), and was given in the form of simple human discourse. The remark regarding Daniel, "whose name was Belteshazzar," is designed only to make it obvious that the Daniel of the third year of Cyrus was the same who was carried by Babylon in the first year of Nebuchadnezzar (seventy-two years before). To the question why Daniel did not return to his native land in the first year of Cyrus, which Hitzig has thus formulated for the purpose of framing an argument against the genuineness of this prophecy - "How could he, who was a pattern of piety (Daniel 1:8; Ezekiel 14:14), so disregard the opportunity that was offered and the summons of Isaiah (Isaiah 48:20; Isaiah 52:11.) as if he stood on the side of those who forgot the holy mountain?" (Isaiah 65:11) - the supposition of his advanced old age (Hv.) is no sufficient answer. For, on the contrary, Hitzig has rightly replied that old men also, such as had even seen the former temple, had returned home (Ezra 3:12), and Daniel was not so infirm as to be unable for the journey. The correct answer is rather this, that Daniel, because divine revelations had been communicated to him, had obtained a position at the court of the world-rulers in which he was able to do much for the good of his people, and might not, without a special divine injunction, leave this place; that he thus, not from indifference toward the holy mountain or from neglect of the injunctions to flee from Babylon (Isaiah 48:20; Isaiah 52:11.), but from obedience to God, and for the furtherance of the cause of His kingdom, remained at his post till the Lord His God should call him away from it.

In the second hemistich the contents of this new divine revelation are characterized. הדּבר with the article points back to דּבר in the first half of the verse. Of this "word" Daniel says that it contains אמת and גּדול צבא. In the statement that "the thing was true," Hitzig finds an intimation that thereby the author betrays his standpoint, namely, the time when "the thing" was realized, for Daniel could not say this before it happened. But this objection supposes that the author was a lying prophet, who spoke from his own heart (Jeremiah 29:8, Jeremiah 29:15). But if Daniel had actually received a "word" from God, he could before its fulfilment testify its truth. The testimony to the truth of the word here indicates, as it does in Daniel 8:26 in the mouth of the angel, that the word of God now communicated to the prophet contained things which it would be difficult for the human heart to believe. The second predicate גּדול צבא shows in what respect this is so. For that these words do not, with the lxx and Aquil., refer to what follows is obvious, as is acknowledged by all modern interpreters. צבא, warfare, military service, then the difficulty of this service, and figuratively difficulty, afflictions of life, Job 7:1; Job 10:17, and also here. "The word is, i.e., concerns, has as its contents, great afflictions" [E.V. "the time appointed was long"].

In the last clause of this verse בּין and בינה are not the imperative (v. Lengerke), because a summons to give heed, or understand, would not be here in place. בינה is a substantive, and the throwing of the accent on the penultima is occasioned by the accented לו which follows. בּין is the 3rd pers. perf., not the infinitive (Hv.). Understanding was to him בּמּראה, by that which was seen, i.e., by the appearance described in Daniel 10:5. בּמּראה cannot at all be referred (Klief.) to the earlier prophecies of Daniel 8:7, Daniel 8:9. The statement in these two passages serves for the confirmation of that which was said regarding the contents of the word from God, and stands in relation to Daniel 8:27, where Daniel was troubled because no one understood the vision. He was helped out of this state of non-understanding by the following revelation, cf. Daniel 10:14. But the objection that it cannot be here said that Daniel understood the word, because he himself, Daniel 12:8, says that he did not understand it, has been disposed of by Kliefoth, who justly remarks that the non-understanding in Daniel 12:8 regards a single point, namely, the duration of the affliction, regarding which, however, disclosures are given to the prophet in Daniel 12:10. The translation: "he heard the word, and understood the vision" (Kran.), is set aside by this circumstance, that it takes בּין in a different sense from בינה, contrary to the parallelism of the passages.

Hosea 5:13 Parallel Commentaries

Treasury of Scripture Knowledge

his wound.

Jeremiah 30:12,14 For thus said the LORD, Your bruise is incurable, and your wound is grievous...

Micah 1:9 For her wound is incurable; for it is come to Judah; he is come to the gate of my people, even to Jerusalem.


Hosea 7:11 Ephraim also is like a silly dove without heart: they call to Egypt, they go to Assyria.

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

Hosea 12:1 Ephraim feeds on wind, and follows after the east wind: he daily increases lies and desolation...

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 16:7 So Ahaz sent messengers to Tiglathpileser king of Assyria, saying, I am your servant and your son: come up...

2 Chronicles 28:16-18 At that time did king Ahaz send to the kings of Assyria to help him...

to king Jareb. or, to the king of Jareb; or, to the king that should plead. yet.

2 Chronicles 28:20,21 And Tilgathpilneser king of Assyria came to him, and distressed him, but strengthened him not...

Jeremiah 30:15 Why cry you for your affliction? your sorrow is incurable for the multitude of your iniquity: because your sins were increased...

Cross References
Isaiah 3:7
in that day he will speak out, saying: "I will not be a healer; in my house there is neither bread nor cloak; you shall not make me leader of the people."

Jeremiah 30:12
"For thus says the LORD: Your hurt is incurable, and your wound is grievous.

Ezekiel 23:5
"Oholah played the whore while she was mine, and she lusted after her lovers the Assyrians, warriors

Hosea 2:7
She shall pursue her lovers but not overtake them, and she shall seek them but shall not find them. Then she shall say, 'I will go and return to my first husband, for it was better for me then than now.'

Hosea 7:11
Ephraim is like a dove, silly and without sense, calling to Egypt, going to Assyria.

Hosea 8:9
For they have gone up to Assyria, a wild donkey wandering alone; Ephraim has hired lovers.

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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