English Standard Version
They shall not pour drink offerings of wine to the LORD, and their sacrifices shall not please him. It shall be like mourners’ bread to them; all who eat of it shall be defiled; for their bread shall be for their hunger only; it shall not come to the house of the LORD.
King James Bible
They shall not offer wine offerings to the LORD, neither shall they be pleasing unto him: their sacrifices shall be unto them as the bread of mourners; all that eat thereof shall be polluted: for their bread for their soul shall not come into the house of the LORD.
American Standard Version
They shall not pour out wine-offerings to Jehovah, neither shall they be pleasing unto him: their sacrifices shall be unto them as the bread of mourners; all that eat thereof shall be polluted; for their bread shall be for their appetite; it shall not come into the house of Jehovah.
They shall not offer wine to the Lord, neither shall they please him: their sacrifices shall be like the bread of mourners: all that shall eat it shall be defiled: for their bread is life for their soul, it shall not enter into the house of the Lord.
English Revised Version
They shall not pour out wine offerings to the LORD, neither shall they be pleasing unto him: their sacrifices shall be unto them as the bread of mourners; all that eat thereof shall be polluted: for their bread shall be for their appetite; it shall not come into the house of the LORD.
Webster's Bible Translation
They shall not offer wine-offerings to the LORD, neither shall they be pleasing to him: their sacrifices shall be to them as the bread of mourners; all that eat of it shall be polluted: for their bread for their soul shall not come into the house of the LORD.
Hosea 9:4 Parallel
CommentaryKeil and Delitzsch Biblical Commentary on the Old Testament
Here then is described how the two kings seek through feigned friendship to destroy one another. The two kings are of course the two kings of the north and the south previously named. Of a third, namely, of two kings of Egypt, Philometor and Physkon, Daniel knows nothing. The third, Physkon, is introduced from history; and hence Hitzig, v. Lengerke, and others understand by the "two kings," the two kings Antiochus and Philometor confederated against the king of the south, but Kliefoth, on the contrary, thinks of Antiochus and Physkon, the latter of whom he regards as the king of the south, Daniel 11:25. All this is arbitrary. Jerome has already rejected the historical evidence for this, and remarks: verum ex eo, quia scriptura nunc dicit: duos fuisse reges, quorum cor fuerit fraudulentum ... hoc secundum historiam demonstrari non potest. למרע לבבם Hitzig translates: "their heart belongs to wickedness," contrary to the context. ל denotes also here only the direction: "their heart goes toward wicked deeds," is directed thereto. מרע (from רעע), formed after מצר (cf. Ewald, 160a), the evil-doing, consists in this, that the one seeks to overthrow and destroy the other under the cloak of feigned friendship; for they eat as friends at one table, and "speak lies" - the one tells lies to the other, professing friendship. But their design shall not succeed. All interpretations of these words which are determined by historical facta are arbitrary. The history of Antiochus Epiphanes furnishes no illustrations for this. In the sense of the prophecy תצלח לא has only this meaning: the design of the king of the north to destroy the king of the south, and to make himself master both of the north and the south, shall not succeed, and the king of the south will not fulfil what he promises to his deceitful adversary. For yet the end shall be at the time appointed. These words state the reason why the מרע shall not succeed. Hitzig incorrectly translates: "but the end holds onwards to the appointed time;" for כּי cannot in this connection be rendered by but, and ל cannot express the idea of holding to anything. ל denotes here, as generally, the direction toward the end, as Daniel 11:35, and Daniel 8:17, Daniel 8:19. The end goes yet on to the time appointed by God. That this מועד (appointment of time) does not lie in the present, but in the future, is denoted by עוד, although we do not, with Hvernick, interpret עוד by "for the end lies yet further out," nor, with v. Lengerke and Maurer, may we supply the verb "withdraws itself, is reserved." עוד stands before קץ because on it the emphasis lies. קץ is, however, not the end of the war between Antiochus and Egypt (v. Leng., Maur., Hitzig), but cannot be otherwise taken than קץ עת, Daniel 11:35, Daniel 11:40, and Daniel 12:4. But in the latter passage קץ עת is the time of the resurrection of the dead, thus the end of the present course of the world, with which all the oppression of the people of God ceases. Accordingly קץ in the verse before us, as in Daniel 11:35, Daniel 11:40, is the time in which the conduct of the kings previously described, in their rising up and in their hostility against the people of God, reaches its end (Daniel 11:45); and with the overthrow of these enemies the period of oppression also comes to an end. This end comes only למועד, at the time which God has determined for the purifying of His people (Daniel 11:35). So long may the kings of the north and the south prosecute their aims; so long shall they strive for the possession of the kingdom without succeeding in their plans. למועד has here and in Daniel 11:35 the definite article, because in both verses the language refers not to any definite time, but to the time determined by God for the consummation of His kingdom. The placing of the article in this word in the verse before us is not, with Kliefoth, to be explained from a reference to Daniel 8:17, Daniel 8:19. The two revelations are separated from each other by too long a space of time for this one to refer back to that earlier one by the mere use of the article, although both treat of the same subject. The למועד occurs besides in Daniel 11:29, where it is natural to suppose that it has the same meaning as here; but the contents of the verse oppose such a conclusion. Daniel 11:29 treats, it is true, of a renewed warlike expedition against the south, which, however, brings neither the final deciding of the war with the south (cf. Daniel 11:40), nor yet the end of the oppression of the people of God; המועד is thus only the time determined for the second aggression against the south, not the time of the end.
Treasury of Scripture Knowledge
And with the first lamb a tenth measure of fine flour mingled with a fourth of a hin of beaten oil, and a fourth of a hin of wine for a drink offering.
What use to me is frankincense that comes from Sheba, or sweet cane from a distant land? Your burnt offerings are not acceptable, nor your sacrifices pleasing to me.
No one shall break bread for the mourner, to comfort him for the dead, nor shall anyone give him the cup of consolation to drink for his father or his mother.
Sigh, but not aloud; make no mourning for the dead. Bind on your turban, and put your shoes on your feet; do not cover your lips, nor eat the bread of men."
But Daniel resolved that he would not defile himself with the king's food, or with the wine that he drank. Therefore he asked the chief of the eunuchs to allow him not to defile himself.
As for my sacrificial offerings, they sacrifice meat and eat it, but the LORD does not accept them. Now he will remember their iniquity and punish their sins; they shall return to Egypt.
The grain offering and the drink offering are cut off from the house of the LORD. The priests mourn, the ministers of the LORD.
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