Hosea 7:6
Parallel Verses
English Standard Version
For with hearts like an oven they approach their intrigue; all night their anger smolders; in the morning it blazes like a flaming fire.

King James Bible
For they have made ready their heart like an oven, whiles they lie in wait: their baker sleepeth all the night; in the morning it burneth as a flaming fire.

American Standard Version
For they have made ready their heart like an oven, while they lie in wait: their baker sleepeth all the night; in the morning it burneth as a flaming fire.

Douay-Rheims Bible
Because they have applied their heart like an oven, when he laid snares for them: he slept all the night baking them, in the morning he himself was heated as a flaming fire.

English Revised Version
For they have made ready their heart like an oven, whiles they lie in wait: their baker sleepeth all the night; in the morning it burneth as a flaming fire.

Webster's Bible Translation
For they have made ready their heart like an oven, while they lie in wait: their baker sleepeth all the night; in the morning it burneth as a flaming fire.

Hosea 7:6 Parallel
Commentary
Keil and Delitzsch Biblical Commentary on the Old Testament

But before he communicated to Daniel what would befall his people in the "latter days" (Daniel 10:14), he gives to him yet further disclosures regarding the proceedings in the spirit-kingdom which determine the fate of nations, and contain for Israel, in the times of persecution awaiting them, the comforting certainty that they had in the Angel of the Lord and in the guardian angel Michael a strong protection against the enmities of the heathen world. Kliefoth supposes that the angel who speaks in v. 20 - Daniel 11:1 gives a brief resum of the contents of his previous statement (Daniel 10:12-14). But it is not so. These verses, 10:20-11:1, contain new disclosures not yet made known in Daniel 11:12-19, although resembling the contents of Daniel 10:13. Of the coming of the prince of Javan (v. 20b), and the help which the angel-prince renders to Darius (Daniel 11:1), nothing is said in Daniel 10:13; also what the Angel of the Lord, Daniel 10:20, says regarding the conflict with the prince of Persia is different from that which is said in Daniel 10:13. In Daniel 10:13 he speaks of that which he has done before his coming to Daniel; in Daniel 10:20, of that which he will now do. To the question, "Knowest thou wherefore I come unto thee?" no answer follows; it has, however, an affirmative sense, and is only an animated mode of address to remind Daniel of that which is said in Daniel 10:12-14, and to impress it upon him as weighty and worthy of consideration. Then follows the new communication: "and now will I return to fight with the prince of Persia," i.e., to carry forward and bring to an end the victory gained for thee before my arrival over the demon of Persia, the spirit of the Persian kingdom.

The words which follow, 'וגו והנּה יוצא ואני (v. 20b, and when I am gone forth, lo, etc.), present some difficulty. The ואני in comparison with אשׁוּב (will I return) points to a contrast, and והנּה plainly indicates that which shall begin with the יוצא אני. By this, the union of the יוצא ואני with that which goes before and the adversative interpretation of והנּה (v. Leng.) is excluded. But יוצא is interpreted differently. Hvernick, Maurer, and others understand it of going forth to war; only we must not then think (with Maurer) of the war against the prince of Persia. "For he will do that even now (in the third year of Cyrus), and at this time the coming of the prince of Grecia has no meaning" (Hitzig). Hofmann and Hitzig understand, therefore, יוצא, in contrast to בּא, of a going forth from the conflict, as in 2 Kings 11:7 "they shall go forth on the Sabbath" is placed over against "that enter in on the Sabbath" in 2 Kings 11:5; but in an entirely different sense. Hitzig thus renders the clause: "when I have done with the Persians, and am on the point of departing, then shall the king of Grecia rise up against me." יון must then be the Seleucidan kingdom, and the שׂר the guardian spirit of Egypt - suppositions which need no refutation, while the interpretation of the words themselves fails by the arbitrary interpolation "against me" after בּא. According to Hofmann, the angel says that "he had to return and contend further with the prince of the people of Persia; and that when he has retired from this conflict, then shall the prince of the Grecian people come, compelling him to enter on a new war." This last clause Hofmann thus more fully illustrates: "Into the conflict with the prince of the people of Persia, which the angel retires from, the prince of the Grecian people enters, and against him he resumes it after that the Persian kingdom has fallen, and is then also helped by Michael, the prince of the Jewish people, in this war against the prince of Grecia, as he had been in the war against the prince of Persia" (Schriftbew. i. pp. 333, 334f.). But Hitzig and Kliefoth have, in opposition to this, referred to the incongruity which lies in the thought that the prince of Javan shall enter into the war of the angel against the Persians, and assume and carry it forward. The angel fights against the demon of Persia, not to destroy the Persians, but to influence the Persian king in favour of the people of God; on the contrary, the prince of Javan comes to destroy the Persian king. According to this, we cannot say that the prince of Javan enters into the place of the angel in the war. "The Grecians and the Persians much rather stand," as Hitzig rightly remarks, "on one side, and are adversaries of Michael and our שׂר," i.e., of the angel who spake to Daniel. Add to this, that although יצא, to go out, means also to go away, to go off, yet the meaning to go away from the conflict, to abandon it, is not confirmed: much rather יצא, sensu militari, always denotes only "to go out, forth, into the conflict;" cf. 1 Samuel 8:20; 1 Samuel 23:15; 1 Chronicles 20:1; Job 39:21, etc. We have to take the word in this signification here (with C. B. Michaelis, Klief., and Kran.), only we must not, with Kranichfeld, supply the clause, "to another more extensive conflict," because this supplement is arbitrary, but rather, with Kliefoth, interpret the word generally as it stands of the going out of the angel to fight for the people of God, without excluding the war with the prince of Persia, or limiting it to this war. Thus the following will be the meaning of the passage: Now shall I return to resume and continue the war with the prince of Persia, to maintain the position gained (Daniel 10:13) beside the kings of Persia; but when (while) I thus go forth to war, i.e., while I carry on this conflict, lo, the prince of Javan shall come (הנּה with the partic. בּא of the future) - then shall there be a new conflict. This last thought is not, it is true, expressly uttered, but it appears from Daniel 10:21. The warring with the prince, i.e., the spirit of Persia hostile to Israel, refers to the oppositions which the Jews would encounter in the hindrances put in the way of their building the temple from the time of Cyrus to the time of Darius Hystaspes, and further under Xerxes and Artaxerxes till the rebuilding of the walls of Jerusalem by Nehemiah, as well as at a later time on the side of the Persian world-power, in the midst of all which difficulties the Angel of the Lord promises to guide the affairs of His people. יון שׂר is the spirit of the Macedonian world-kingdom, which would arise and show as great hostility as did the spirit of Persia against the people of God.

Hosea 7:6 Parallel Commentaries

Treasury of Scripture Knowledge

they.

Hosea 7:4,7 They are all adulterers, as an oven heated by the baker, who ceases from raising after he has kneaded the dough, until it be leavened...

1 Samuel 19:11-15 Saul also sent messengers to David's house, to watch him, and to slay him in the morning: and Michal David's wife told him, saying...

2 Samuel 13:28,29 Now Absalom had commanded his servants, saying, Mark you now when Amnon's heart is merry with wine, and when I say to you, Smite Amnon...

Psalm 10:8,9 He sits in the lurking places of the villages: in the secret places does he murder the innocent...

Proverbs 4:16 For they sleep not, except they have done mischief; and their sleep is taken away, unless they cause some to fall.

Micah 2:1 Woe to them that devise iniquity, and work evil on their beds! when the morning is light, they practice it...

made ready. or, applied.

Cross References
Psalm 21:9
You will make them as a blazing oven when you appear. The LORD will swallow them up in his wrath, and fire will consume them.

Micah 2:1
Woe to those who devise wickedness and work evil on their beds! When the morning dawns, they perform it, because it is in the power of their hand.

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