Hosea 6:9
Parallel Verses
English Standard Version
As robbers lie in wait for a man, so the priests band together; they murder on the way to Shechem; they commit villainy.

King James Bible
And as troops of robbers wait for a man, so the company of priests murder in the way by consent: for they commit lewdness.

American Standard Version
And as troops of robbers wait for a man, so the company of priests murder in the way toward Shechem; yea, they have committed lewdness.

Douay-Rheims Bible
And like the jaws of highway robbers, they conspire with the priests who murder in the way those that pass out Sichem: for they have wrought wickedness.

English Revised Version
And as troops of robbers wait for a man, so the company of priests murder in the way toward Shechem; yea, they have committed lewdness.

Webster's Bible Translation
And as troops of robbers wait for a man, so the company of priests murder in the way by consent: for they commit lewdness.

Hosea 6:9 Parallel
Keil and Delitzsch Biblical Commentary on the Old Testament

According to this verse, the words of Daniel, i.e., his prayer from the first day of his seeking to understand the future, and of his self-mortification in sorrow and fasting (Daniel 10:2, Daniel 10:3), was heard of God, and the angel was immediately sent forth by God to convey to him revelations. And, he adds, בּדבריך בּאתי, I am come for thy words, i.e., in consequence of thy prayer, according to it. The בּאתי most interpreters understand of the coming to Daniel; Hofmann (Schriftbew. i. p. 331) and Kliefoth, on the contrary, understand it of the coming of the angel to Persia (Daniel 10:13). According to the matter, both views are correct, but in the form in which they are presented they are incorrect. Against the latter stands the adversative וin ושׂר (but the prince), Daniel 10:13, by which the contents of Daniel 10:13 are introduced; for, according to this, Daniel 10:13 cannot represent the object of the coming. Against the former stands the fact, that the angel does not come to Daniel immediately, but only after having gained a victory over the prince of the kingdom. The בּאתי is again taken up in Daniel 10:14, and must have here the same meaning that it has there. But in Daniel 10:14 it is connected with להבינך, "I am come to bring thee understanding," in Daniel 10:12 with בּדבריך, which only denotes that the "coming" corresponded to Daniel's prayer, but not that he came immediately to him. Daniel had, without doubt, prayed for the accomplishment of the salvation promised to his people, and eo ipso for the removal of all the hindrances that stood in the way of that accomplishment. The hearing of his prayer may be regarded, therefore, as containing in it not merely the fact that God directed an angel to convey to him disclosures regarding the future fortunes of his people, but also at the same time as implying that on the side of God steps were taken for the removal of these hindrances.

The thirteenth verse speaks of this, not as denoting that the angel came to Persia for the purpose of working for Israel, but much rather as announcing the reason of the twenty-one days' delay in the coming of the angel to Daniel, in the form of a parenthetical clause. His coming to Daniel was hindered by this, that the prince of the kingdom of Persia withstood him twenty-one days. The twenty-one days are those three weeks of Daniel's fasting and prayer, Daniel 10:2. Hence we see that the coming of the angel had its reference to Daniel, for he came to bring him a comforting answer from God; but in order that he might be able to do this, he must first, according to Daniel 10:13, enter into war with and overcome the spirit of the king of Persia, hostile to the people of God. The contents of Daniel 10:13 are hence not to be understood as showing that the angel went to Persia in order that he might there arrange the cause of Israel with the king; the verse much rather speaks of a war in the kingdom of the supernatural spirits, which could not relate to the court of the king of Persia. The prince (שׂר) of the kingdom of Persia, briefly designated in Daniel 10:21 "the prince of Persia," is not king Cyrus, or the collectivum of the kings of Persia, as Hv. and Kran., with Calvin and most of the Reformers, think, but the guardian spirit or the protecting genius of the Persian kingdom, as the Rabbis and most of the Christian interpreters have rightly acknowledged. For the angel that appeared to Daniel did not fight with the kings of Persia, but with a spiritual intelligence of a like nature, for the victory, or precedence with the kings of Persia. This spirit of the kingdom of Persia, whom, after the example of Jerome, almost all interpreters call the guardian angel of his kingdom, is as little the nature-power of this kingdom as Michael is the nature-power of Israel, but is a spirit-being; yet not the heathen national god of the Persians, but, according to the view of Scripture (1 Corinthians 10:20.), the δαιμόνιον of the Persian kingdom, i.e., the supernatural spiritual power standing behind the national gods, which we may properly call the guardian spirit of this kingdom. In the לנגדּי עמד lies, according to the excellent remark of Kliefoth, the idea, that "the שׂר of the kingdom of Persian stood beside the kings of the Persians to influence them against Israel, and to direct against Israel the power lying in Persian heathendom, so as to support the insinuations of the Samaritans; that the angel, Daniel 10:5, came on account of Daniel's prayer to dislodge this 'prince' from his position and deprive him of his influence, but he kept his place for twenty-one days, till Michael came to his help; then he so gained the mastery over him, that he now stood in his place beside the kings of Persia, so as henceforth to influence them in favour of Israel." He who appeared to Daniel, Daniel 10:5, and spake with him, Daniel 10:11, is not "the angel who had his dominion among the nations of the world," or "his sphere of action in the embodiments of the heathen world-power, to which the Jewish people were now in subjection, to promote therein the working out of God's plan of salvation" (Hofm. Schriftbew. i. p. 334). This supposition is destitute of support from the Scriptures. It is rather the Angel of the Lord who carries out God's plans in the world, and for their accomplishment and execution makes war against the hostile spirit of the heathen world-power. The subjugation of this spirit supposes a particular angel ruling in the heathen world just as little as Jehovah's contending against the heathen nations that oppress and persecute His kingdom and people.

In the war against the hostile spirit of the kingdom of Persia, the archangel Michael came to the help of the Angel of the Lord. The name מיכאל, who is as God, comes into view, as does the name Gabriel, only according to the appellative signification of the word, and expresses, after the analogy of Exodus 15:11; Psalm 89:7., the idea of God's unparalleled helping power. Michael is thus the angel possessing the unparalleled power of God. He is here said to be "one of the chief princes," i.e., of the highest angel-princes, - Daniel 10:21, "your prince," i.e., the prince who contends for Israel, who conducts the cause of Israel. The first title points undoubtedly to an arrangement of orders and degrees among the angels, designating Michael as one of the most distinguished of the angel-princes; hence called in Jde 1:9 ἀρχάγγελος, also in Revelation 12:7, where he is represented as contending with his angels against the dragon. The opinion that Michael is called "one of the chief princes," not as in contrast with the angels, but only with the demons of the heathen gods (Kliefoth), is opposed by the words themselves and by the context. From the circumstance that the guardian spirit of Persia is called שׂר it does not follow that שׂרים is not a designation of the angels generally, but only of the princes of the people, who are the spirits ruling in the social affairs of nations and kingdoms (Hofmann, p. 337); and even though this conclusion may be granted, this meaning for השׂרים with the article and the predicate הראשׁנים is undemonstrable. For the Scripture does not place the demon-powers of heathendom so on a line with the angels that both are designated as ראשׁנים שׂרים. The ראשׁנים שׁרים can only be the princes, chiefs, of the good angels remaining in communion with God, and working for the kingdom of God. Though what is said by the angel Michael, for the sake of the Israelitish people, among whom he has the sphere of his activity, may be said for their comfort, yet it does not follow therefrom that that which is said "cannot give disclosures regarding the relation within the angel-world, but only regarding the relation to the great historical nations and powers of the world" (Hofm. p. 338). For as regards the statement adduced in support of this opinion - "the greatness and importance of the work entrusted to him makes him one of the ראשׁנים, not that the work is entrusted to him because he is so" - just the contrary is true. To a subordinate spirit God will not entrust a work demanding special power and greatness; much rather the being entrusted with a great and important work supposes a man exalted above the common mass. And for the comforting of Israel the words, "Michael, one of the foremost princes, came to my help," affirm that Israel is under very powerful protection, because its guardian spirit is one of the foremost of the angel-princes, whereby implic. it is said at the same time that the people, though they be little esteemed before the world, yet cannot be destroyed by the nations of the world. This thought follows as a conclusion from what is said regarding the dignity of their guardian angel, but it does not form the contents of the saying regarding Michael and his place among the heavenly spirits.

But we learn from Daniel 10:21 the reason why the archangel Michael, and no other angel, came to the help of him who was clothed with linen. It was because Michael was the prince of Israel, i.e., "the high angel-prince who had to maintain the cause of the people of God in the invisible spirit-world against opposing powers" (Auberlen, p. 289); and as such he appears also in Jde 1:9 and Revelation 12:7. The coming of Michael to give help does not include in it this, that he was superior in might or in position to the angel that spake, and thus supplies no proof that the angel that spake was Gabriel, or an angel different from him who was clothed with linen. For even a subordinate servant can bring help to his master, and in a conflict render him aid in gaining the victory. Against the idea of the subjection of Michael to the angel that spake, or the man clothed with linen, stands the further unfolding of the angel's message, the statement in Daniel 10:21 and Daniel 11:1, according to which the angel that spake gave strength and help to Michael in the first year of the Median Darius, from which we have more reason to conclude that the angel who spake stood above the angel Michael; see under Daniel 11:1.

In consequence of the assistance on the part of Michael, the Angel of the Lord obtained the place of superiority by the side of the king of Persia. נותר has not here the usual meaning, to be over and above, to remain, but is to be translated after הותיר, Genesis 49:4, to have the pre-eminence, to excel, in the passive signification of the Hiphil: "to be provided with the preference, to gain the superiority." The translation, "I have maintained the place" (Hofm.), cannot be proved. אצל, at the side of, near, is explained from the idea of the protecting spirit standing by the side of his protege. The plural, "kings of Persia," neither refers to Cyrus and Cambyses, nor to Cyrus and the conquered kings living with him (Croesus, etc.), nor to Cyrus and the prince, i.e., his guardian spirit (Hitzig). The plural denotes, that by the subjugation of the demon of the Persian kingdom, his influence not merely over Cyrus, but over all the following kings of Persia, was brought to an end, so that the whole of the Persian kings became accessible to the influence of the spirit proceeding from God and advancing the welfare of Israel.

Hosea 6:9 Parallel Commentaries

Treasury of Scripture Knowledge

as troops.

Hosea 7:1 When I would have healed Israel, then the iniquity of Ephraim was discovered, and the wickedness of Samaria: for they commit falsehood...

Ezra 8:31 Then we departed from the river of Ahava on the twelfth day of the first month, to go to Jerusalem: and the hand of our God was on us...

Job 1:15-17 And the Sabeans fell on them, and took them away; yes, they have slain the servants with the edge of the sword...

Proverbs 1:11-19 If they say, Come with us, let us lay wait for blood, let us lurk privately for the innocent without cause...


Hosea 5:1 Hear you this, O priests; and listen, you house of Israel; and give you ear, O house of the king; for judgment is toward you...

Jeremiah 11:9 And the LORD said to me, A conspiracy is found among the men of Judah, and among the inhabitants of Jerusalem.

Ezekiel 22:27 Her princes in the middle thereof are like wolves ravening the prey, to shed blood, and to destroy souls, to get dishonest gain.

Micah 3:9 Hear this, I pray you, you heads of the house of Jacob, and princes of the house of Israel, that abhor judgment...

Zephaniah 3:3 Her princes within her are roaring lions; her judges are evening wolves; they gnaw not the bones till the morrow.

Mark 14:1 After two days was the feast of the passover, and of unleavened bread...

Luke 22:2-6 And the chief priests and scribes sought how they might kill him; for they feared the people...

John 11:47 Then gathered the chief priests and the Pharisees a council, and said, What do we? for this man does many miracles.

Acts 4:24 And when they heard that, they lifted up their voice to God with one accord, and said, Lord, you are God, which have made heaven...

by consent. Heb. with one shoulder, or, to Shechem.

1 Kings 12:25 Then Jeroboam built Shechem in mount Ephraim, and dwelled therein; and went out from there, and built Penuel.

lewdness. or, enormity.

Cross References
Jeremiah 7:9
Will you steal, murder, commit adultery, swear falsely, make offerings to Baal, and go after other gods that you have not known,

Jeremiah 7:10
and then come and stand before me in this house, which is called by my name, and say, 'We are delivered!'--only to go on doing all these abominations?

Jeremiah 11:9
Again the LORD said to me, "A conspiracy exists among the men of Judah and the inhabitants of Jerusalem.

Ezekiel 22:9
There are men in you who slander to shed blood, and people in you who eat on the mountains; they commit lewdness in your midst.

Ezekiel 22:25
The conspiracy of her prophets in her midst is like a roaring lion tearing the prey; they have devoured human lives; they have taken treasure and precious things; they have made many widows in her midst.

Ezekiel 23:27
Thus I will put an end to your lewdness and your whoring begun in the land of Egypt, so that you shall not lift up your eyes to them or remember Egypt anymore.

Hosea 2:10
Now I will uncover her lewdness in the sight of her lovers, and no one shall rescue her out of my hand.

Jump to Previous
Ambush Band Banded Bands Commit Committed Committing Company Consent Crimes Design Enormity Evil Lewdness Murder Priests Quickly Raiders Robbers Secretly Shameful Shechem Surely Thieves Together Troops Villainy Wait Waiting Watching Way Working
Jump to Next
Ambush Band Banded Bands Commit Committed Committing Company Consent Crimes Design Enormity Evil Lewdness Murder Priests Quickly Raiders Robbers Secretly Shameful Shechem Surely Thieves Together Troops Villainy Wait Waiting Watching Way Working
Hosea 6:9 NIV
Hosea 6:9 NLT
Hosea 6:9 ESV
Hosea 6:9 NASB
Hosea 6:9 KJV

Hosea 6:9 Bible Apps
Hosea 6:9 Biblia Paralela
Hosea 6:9 Chinese Bible
Hosea 6:9 French Bible
Hosea 6:9 German Bible

Bible Hub

ESV Text Edition: 2016. The Holy Bible, English Standard Version® copyright © 2001 by Crossway Bibles, a publishing ministry of Good News Publishers.
Hosea 6:8
Top of Page
Top of Page