Hosea 12:10
New International Version
I spoke to the prophets, gave them many visions and told parables through them."

New Living Translation
I sent my prophets to warn you with many visions and parables.”

English Standard Version
I spoke to the prophets; it was I who multiplied visions, and through the prophets gave parables.

Berean Study Bible
I spoke through the prophets and multiplied their visions; I gave parables through the prophets.

New American Standard Bible
I have also spoken to the prophets, And I gave numerous visions, And through the prophets I gave parables.

King James Bible
I have also spoken by the prophets, and I have multiplied visions, and used similitudes, by the ministry of the prophets.

Christian Standard Bible
I will speak through the prophets and grant many visions; I will give parables through the prophets.

Contemporary English Version
I spoke to the prophets--often I spoke in visions. And so, I will send my prophets with messages of doom.

Good News Translation
"I spoke to the prophets and gave them many visions, and through the prophets I gave my people warnings.

Holman Christian Standard Bible
I spoke through the prophets and granted many visions; I gave parables through the prophets.

International Standard Version
I spoke to the prophets, giving revelation after revelation, and employing parables in the prophetic writings.

NET Bible
I spoke to the prophets; I myself revealed many visions; I spoke in parables through the prophets."

New Heart English Bible
I have also spoken to the prophets, and I have multiplied visions; and by the ministry of the prophets I have used parables.

GOD'S WORD® Translation
I spoke to the prophets and gave them many visions. I taught lessons through the prophets."

JPS Tanakh 1917
I have also spoken unto the prophets, And I have multiplied visions; And by the ministry of the prophets have I used similitudes.

New American Standard 1977
I have also spoken to the prophets, And I gave numerous visions; And through the prophets I gave parables.

Jubilee Bible 2000
I have also spoken by the prophets, and I have multiplied visions, and used similitudes, by the hand of the prophets.

King James 2000 Bible
I have also spoken by the prophets, and I have multiplied visions, and gave symbols, by the witness of the prophets.

American King James Version
I have also spoken by the prophets, and I have multiplied visions, and used similitudes, by the ministry of the prophets.

American Standard Version
I have also spoken unto the prophets, and I have multiplied visions; and by the ministry of the prophets have I used similitudes.

Brenton Septuagint Translation
And I will speak to the prophets, and I have multiplied visions, and by the means of the prophets I was represented.

Douay-Rheims Bible
And I have spoken by the prophets, and I have multiplied visions, and I have used similitudes by the ministry of the prophets.

Darby Bible Translation
And I have spoken to the prophets, and I have multiplied visions, and by means of the prophets have I used similitudes.

English Revised Version
I have also spoken unto the prophets, and I have multiplied visions; and by the ministry of the prophets have I used similitudes.

Webster's Bible Translation
I have also spoken by the prophets, and I have multiplied visions, and used similitudes by the ministry of the prophets.

World English Bible
I have also spoken to the prophets, and I have multiplied visions; and by the ministry of the prophets I have used parables.

Young's Literal Translation
And I have spoken unto the prophets, And I have multiplied vision, And by the hand of the prophets I use similes.
Study Bible
A Reproof of Ephraim, Judah, Jacob
9But I am the LORD your God ever since the land of Egypt. I will again make you dwell in tents, as in the days of the appointed feast. 10I spoke through the prophets and multiplied their visions; I gave parables through the prophets. 11Is there iniquity in Gilead? They will surely come to nothing. Do they sacrifice bulls in Gilgal? Indeed, their altars will be heaps of stones in the furrows of the field.…
Cross References
2 Kings 17:13
Yet through all His prophets and seers, the LORD warned Israel and Judah, saying, "Turn from your wicked ways and keep My commandments and statutes, according to the entire Law that I commanded your fathers and delivered to you through My servants the prophets."

Jeremiah 7:25
From the day your fathers came out of the land of Egypt until this day, I have sent you all My servants the prophets time and time again.

Ezekiel 17:2
"Son of man, pose a riddle; speak a parable to the house of Israel

Ezekiel 20:49
Then I said, "Ah, Lord GOD, they are saying of me, 'Is he not just telling parables?'"

Treasury of Scripture

I have also spoken by the prophets, and I have multiplied visions, and used similitudes, by the ministry of the prophets.

have also.

1 Kings 13:1
And, behold, there came a man of God out of Judah by the word of the LORD unto Bethel: and Jeroboam stood by the altar to burn incense.

1 Kings 14:7-16
Go, tell Jeroboam, Thus saith the LORD God of Israel, Forasmuch as I exalted thee from among the people, and made thee prince over my people Israel, …

1 Kings 17:1
And Elijah the Tishbite, who was of the inhabitants of Gilead, said unto Ahab, As the LORD God of Israel liveth, before whom I stand, there shall not be dew nor rain these years, but according to my word.

multiplied.

Numbers 12:6
And he said, Hear now my words: If there be a prophet among you, I the LORD will make myself known unto him in a vision, and will speak unto him in a dream.

Joel 2:28
And it shall come to pass afterward, that I will pour out my spirit upon all flesh; and your sons and your daughters shall prophesy, your old men shall dream dreams, your young men shall see visions:

Acts 2:17
And it shall come to pass in the last days, saith God, I will pour out of my Spirit upon all flesh: and your sons and your daughters shall prophesy, and your young men shall see visions, and your old men shall dream dreams:

used.

Hosea 1:2-5
The beginning of the word of the LORD by Hosea. And the LORD said to Hosea, Go, take unto thee a wife of whoredoms and children of whoredoms: for the land hath committed great whoredom, departing from the LORD…

Hosea 3:1
Then said the LORD unto me, Go yet, love a woman beloved of her friend, yet an adulteress, according to the love of the LORD toward the children of Israel, who look to other gods, and love flagons of wine.

Isaiah 5:1-7
Now will I sing to my wellbeloved a song of my beloved touching his vineyard. My wellbeloved hath a vineyard in a very fruitful hill: …

ministry.







Lexicon
I spoke
וְדִבַּ֙רְתִּי֙ (wə·ḏib·bar·tî)
Conjunctive waw | Verb - Piel - Conjunctive perfect - first person common singular
Strong's Hebrew 1696: To arrange, to speak, to subdue

through
עַל־ (‘al-)
Preposition
Strong's Hebrew 5921: Above, over, upon, against

the prophets
הַנְּבִיאִ֔ים (han·nə·ḇî·’îm)
Article | Noun - masculine plural
Strong's Hebrew 5030: A spokesman, speaker, prophet

and
וְאָנֹכִ֖י (wə·’ā·nō·ḵî)
Conjunctive waw | Pronoun - first person common singular
Strong's Hebrew 595: I

multiplied
הִרְבֵּ֑יתִי (hir·bê·ṯî)
Verb - Hifil - Perfect - first person common singular
Strong's Hebrew 7235: To be or become much, many or great

their visions;
חָז֣וֹן (ḥā·zō·wn)
Noun - masculine singular
Strong's Hebrew 2377: A sight, a dream, revelation, oracle

I gave parables
אֲדַמֶּֽה׃ (’ă·ḏam·meh)
Verb - Piel - Imperfect - first person common singular
Strong's Hebrew 1819: To compare, to resemble, liken, consider

through
וּבְיַ֥ד (ū·ḇə·yaḏ)
Conjunctive waw, Preposition-b | Noun - feminine singular construct
Strong's Hebrew 3027: A hand

the prophets.
הַנְּבִיאִ֖ים (han·nə·ḇî·’îm)
Article | Noun - masculine plural
Strong's Hebrew 5030: A spokesman, speaker, prophet
Verse 10. - I have also spoken to the prophets, and I have multiplied visions, and used similitudes, by the ministry of the prophets. The vau before the verb in the beginning of the verse is copulative, and the verb is in the preterit as the accent is on the penult; if the vau were conversive of the preterit into the future, the verb would have the accent on the ultimate. The preterit denotes what has been taking place up to the present. עִל is explained

(1) by Knobel to denote that the Divine revelation or inspiration descended on the prophets from heaven; but

(2) Kimchi explains it as equivalent to אִם, with; thus: "'Upon (עִל) the prophets ' is the same as ' with (אִם) the prophets,' as (in Exodus 35:32), 'And they came both men and women [literally, 'men, עַל with, or rather in addition to, women']. He (Jehovah) says, 'What could I do to you and I did not do it, so that ye should not forget me? And what did I do with your fathers? I spoke constantly with the prophets to admonish you from me, and I multiplied visions to you many days.'" The Authorized Version

(3) employs "by" as the equivalent of עַל here. The pronoun v'anoki is emphatic, viz. "I even I," as though he said, "I and not another;" while the preterit proves Jehovah to have continued his visions to the very moment at which the prophet speaks. To the word אַדַמֶּה,

(a) use similitudes, some supply a verbal noun of corporate sense, דְמוּתות or דִמְיוּנִים. This, however, is unnecessary, as a verb often includes its cognate noun, of which we have several similar ellipses, e.g. Genesis 6:4, "They bare children [יְלָדִים understood] to them;" also Jeremiah 1:9, "They shall set themselves in array [הֲערָכָה understood] against her." The LXX.

(b) has ὡμοιώθην, "I was represented; "and Jerome renders it assimilatus sum. The three modes of Divine communication here referred to are prediction, vision, and similitude. The word for vision, חָזון, is used here as a collective; it differs from the dream in being higher degree of Divine revelation, also the senses of the receiver are awake and active, while in the dream they are inoperative and passive. Of the similitude, again, we have examples in Isaiah's parable of a vineyard (Isaiah 5.), and in Ezekiel's similitude of a wretched infant, to represent the natural state of Jerusalem. Aben Ezra remarks, I have established emblems and comparisons that ye might understand me;" and Kimchi, "I have given emblems and parables by means of the prophets, as Isaiah says, 'My well-beloved hath a vineyard;' and Ezekiel, 'Thy birth and thy nativity is of the land of Canaan.' And the explanation of ביד is that by their hand he sends them emblems and similitudes as (Leviticus 10:11) 'which the Lord hath spoken unto them by the hand of Moses'" Thus God, as Rosenmüller observes, "left no means of admonishing them untried." Ver 11 - Is there iniquity in Gilead? surely they are vanity. In reference to hypotheticals, Driver remarks, "With an imperfect in protasis. The apodosis may then begin

(a) hath vav con. and the perfect;

(b) with the infinitive (without ray);

(c) with perfect alone (expressing the certainty and suddenness with which the result immediately accomplishes the occurrence of the promise. Hosea 12:12 (היו in apodesis, 'of the certain future')." The first part of this clause has been variously rendered. Some take אִם

(a) affirmatively, in the sense of certainly, assuredly; others translate it

(b) interrogatively, as in the Authorized Version, though even thus it would be more accurately rendered: Is Gilead iniquity of Pusey, following the common version, explains it as follows: 'The prophet asks the question in order to answer it more peremptorily. He raises the doubt in order to crush it the more impressively.' Is there iniquity in Gilead? 'Alas I there was nothing else. Surely they are vanity; or, strictly, they have become merely vanity." There does not appear, however, sufficient reason for departing from the ordinary meaning of the word,

(c) namely, if thus, If Gilead i, iniquity (worthlessness), surely they have become vanity. The clause thus rendered may denote one of two things - either - (α) moral worthlessness followed by physical nothingness, that is, moral decay followed by physical - sin succeeded by suffering; or (β) progress in moral corruption. To the former exposition corresponds the comment of Kimchi, as follows: "'If Gilead began to work vanity (nothingness),' for they began to do wickedness first, and they have been first carried into captivity. אך שׁ can connect itself with what precedes, so that its meaning is about Gilead which he has mentioned, and the sense would be repeated in different words. Or its sense shall be in connection with Gilgal. And although zakeph is on the word היו, all the accents of the inter. prefers do not follow after the accents of the points." Similarly Rashi: "If disaster and oppression come upon them (the Gileadites) they have caused it to themselves, for certainly they are worthlessness, and sacrifies bullocks to idols in Gilgal. The verb הָיוּ is a prophetic perfect implying the certainty of the prediction, as though already an accomplished fact." The exposition of Aben Ezra favors (β); thus: "If the Gileadites, before I sent prophets to them, were worthlessness, surely they have become vanity, that is, instead of being morally better, they have become worse." To this exposition we find a parallel in Jeremiah 2:5, "They have walked after vanity, and are become vain." They sacrifice bullocks in Gilgal. שְׁוָרים for שׁוםרים, like חֲוָחִים from חוחַ. The inhabitanta of Gilgal on the west were no better than the Gileadites on the east of Jordan; the whole kingdom, in fact, was overrun with idolatry. The sin of the people of Gilgal did not consist in the animals offered, but in the unlawfulness of the place of sacrifice. The punishment of both Gilgal and Gilead is denounced in the following part of the verse. Yea, their altars are as heaps in the furrows of the fields. Gilead signified" heap of witnesses," and Gilgal "heaping heap. The latter was mentioned in Hosea 4:15 and Hosea 9:15 as a notable center of idol-worship ("all their wickedness is in Gilgal") and retained, as we learn from the present passage, its notoriety for unlawful sacrifices, sacrifices customarily and continually offered (viz. iterative sense of Piel); the former was signalized in Hosea 6:8 as "a city of them that work iniquity," and "polluted with blood." The altars in both places are to be turned into stone-heaps; this is expressed by a play on words so frequent in Hebrew; at Gilead as well as Gilgal they are to become gallim, or heaps of stones, such as husbandmen gather off ploughed and leave in useless heaps for the greater convenience of removal, חֶלֶם (related to toll, a hill, that which is thrown up) is a furrow as formed by casting up or tearing into. The ruinous heaps of the altars implied, not only their destruction, but the desolation of the country. The altars would become dilapidated heaps, and the country depopulated. The Hebrew interpreters, however, connect with the heap-like altars the idea of number and conspicuousness: this they make prominent as indicating the gross idolatry of the people. Thus Rabbi: "Their altars are numerous as heaps in the furrows of the field. תי שי is the furrow of the plougher, called telem;" Aben Ezra: "כני is by way of figure, because they were numerous and conspicuous." Pococke combines with the idea of number that of ruinous heaps - "rude heaps of stones, in his sight; and such they should become, no one stone being left in order upon another." Kimchi's comment on the verse is the following: "The children of Gilgal were neighbors to the land of Gilead, only the Jordan was between them; they learnt also their ways (doings), and began to serve idols like them, and to practice iniquity and vanity, and sacrificed oxen to strange gods in the place where they had raised an altar to Jehovah the blessed, and where they had set up the tabernacle at the first after they had passed over Jordan: there also they sacrificed oxen to their idols. Not enough that they made an altar in Gilgal to idols, but they also built outside the city altars many and conspicuous, like heaps of stones on the furrows of the field." 12:7-14 Ephraim became a merchant: the word also signifies a Canaanite. They carried on trade upon Canaanitish principles, covetously and with fraud and deceit. Thus they became rich, and falsely supposed that Providence favoured them. But shameful sins shall have shameful punishments. Let them remember, not only what a mighty prince Jacob was with God, but what a servant he was to Laban. The benefits we have had from the word of God, make our sin and folly the worse, if we put any slight upon that word. We had better follow the hardest labour in poverty, than grow rich by sin. We may form a judgment of our own conduct, by comparing it with that of ancient believers in the like circumstances. Whoever despises the message of God, will perish. May we all hear his word with humble, obedient faith.
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