Hosea 10:6
Parallel Verses
New American Standard Bible
The thing itself will be carried to Assyria As tribute to King Jareb; Ephraim will be seized with shame And Israel will be ashamed of its own counsel.

King James Bible
It shall be also carried unto Assyria for a present to king Jareb: Ephraim shall receive shame, and Israel shall be ashamed of his own counsel.

Darby Bible Translation
Yea, it shall be carried unto Assyria as a present for king Jareb: Ephraim shall be seized with shame, and Israel shall be ashamed of his own counsel.

World English Bible
It also will be carried to Assyria for a present to a great king. Ephraim will receive shame, and Israel will be ashamed of his own counsel.

Young's Literal Translation
Also it to Asshur is carried, a present to a warlike king, Shame doth Ephraim receive, And ashamed is Israel of its own counsel.

Hosea 10:6 Parallel
Barnes' Notes on the Bible

It shall be also carried - (that is, "Itself also shall be carried"). Not Israel only shall be carried into captivity, but its god also. The victory over a nation was accounted of old a victory over its gods, as indeed it showed their impotence. Hence, the excuse made by the captains of Benhadad, that the gods of "Israel were gods of the hills, and not gods of the valleys" 1 Kings 20:23, 1 Kings 20:28, and God's vindication of His own Almightiness, which was thus denied. Hence, also the boast of Sennacherib by Rabshakeh, "have any of the gods of the nations delivered at all his land out of the hand of the king of Assyria? Where are the gods of Hamath and of Arpad? where are the gods of Sepharvaim, Hena, and Ivah? have they delivered Samaria out of mine hand? Who are they among all the gods of the countries, that have delivered their country out of mine hand, that the Lord should deliver Jerusalem out of mine hand?" (2 Kings 18:33-35, add, 2 Kings 19:10-13; Numbers 21:29).

When God then, for the sin of His people, gave them into the hand of their enemies, He vindicated His own glory, first by avenging any insult offered to His worship, as in the capture of the ark by the Philistines, or Belshazzar's insolent and drunken abuse of the vessels of the temple; or by vindicating His servants, as in the case of Daniel and the three children, or by chastening pride, as in Nebuchadnezzar, and explaining and pointing His chastisement through His servant Daniel, or by prophecy, as of Cyrus by Isaiah and Daniel. To His own people, His chastisements were the vindication of His glory which they had dishonored, and the close of the long strife between the true prophets and the false. The captivity of the calf ended its worship, and was its final disgrace. The destruction of the temple and the captivity of its vessels and of God's people ended, not the worship, but the idolatries of Judah, and extended among their captors, and their captors' captors, the Medes and Persians, the knowledge of the One true God.

Unto Assyria, for a present to king Jareb - (or to a hostile or strifeful king. See the note above at Hosea 5:13.) Perhaps the name "Jareb" designates the Assyrian by that which was a characteristic of their empire, love of "strife." The history of their kings, as given by themselves in the newly-found inscriptions, is one warfare. To that same king, to whom they sent for aid in their weakness, from whom they hoped for help, and whom God named as what He knew and willed him to be to them, "hostile, strifeful," and "an avenger," should the object of their idolatry be carried in triumph. They had trusted in the calf and in the Assyrians. The Assyrian, to whom they looked as the protector of their liberties, was to carry away their other trust, their god .

Ephraim shall receive shame - This shall be all his gain; this his purchase; this he had obtained for himself by his pride and willfulness and idolatry and ambition and wars: this is the end of all, as it is of all pursuits apart from God; this he "shall receive" from the Giver of all good, "shame." "And Israel shall be ashamed of his own counsel." Ephraim's special "counsel" was that which Jeroboam "took" with the most worldly-wise of his people, a counsel which admirably served their immediate end, the establishment of a kingdom, separate from that of Judah. It was acutely devised; it seemed to answer its end for 230 years, so that Israel, until the latter part of the reign of Pekah, was strong, Judah, in comparison, weak. But it was "the sin wherewith he made Israel to sin," and for which God scattered him among the pagan. His wisdom became his destruction and his shame. The policy which was to establish his family and his kingdom, destroyed his own family in the next generation, and ultimately, his people, not by its failure, but by its success.

Hosea 10:6 Parallel Commentaries

How to Promote a Revival.
Text.--Break up your fallow ground; for it is time to seek the Lord, till he come and rain righteousness upon you.--Hosea x. 12. THE Jews were a nation of farmers, and it is therefore a common thing in the Scriptures to refer for illustrations to their occupation, and to the scenes with which farmers and shepherds are familiar. The prophet Hosea addresses them as a nation of backsliders, and reproves them for their idolatry, and threatens them with the judgments of God. I have showed you in my first
Charles Grandison Finney—Lectures on Revivals of Religion

Letter Xli to Thomas of St. Omer, after He had Broken his Promise of Adopting a Change of Life.
To Thomas of St. Omer, After He Had Broken His Promise of Adopting a Change of Life. He urges him to leave his studies and enter religion, and sets before him the miserable end of Thomas of Beverley. To his dearly beloved son, Thomas, Brother Bernard, called Abbot of Clairvaux, that he may walk in the fear of the Lord. 1. You do well in acknowledging the debt of your promise, and in not denying your guilt in deferring its performance. But I beg you not to think simply of what you promised, but to
Saint Bernard of Clairvaux—Some Letters of Saint Bernard, Abbot of Clairvaux

"There is Therefore Now no Condemnation to them which are in Christ Jesus, who Walk not after the Flesh, but after the Spirit. "
Rom. viii. 1.--"There is therefore now no condemnation to them which are in Christ Jesus, who walk not after the flesh, but after the Spirit." There are three things which concur to make man miserable,--sin, condemnation, and affliction. Every one may observe that "man is born unto trouble as the sparks fly upward," that his days here are few and evil. He possesses "months of vanity, and wearisome nights are appointed" for him. Job v. 6, 7, vii. 3. He "is of few days and full of trouble," Job xiv.
Hugh Binning—The Works of the Rev. Hugh Binning

The book of Hosea divides naturally into two parts: i.-iii. and iv.-xiv., the former relatively clear and connected, the latter unusually disjointed and obscure. The difference is so unmistakable that i.-iii. have usually been assigned to the period before the death of Jeroboam II, and iv.-xiv. to the anarchic period which succeeded. Certainly Hosea's prophetic career began before the end of Jeroboam's reign, as he predicts the fall of the reigning dynasty, i. 4, which practically ended with Jeroboam's
John Edgar McFadyen—Introduction to the Old Testament

Cross References
Isaiah 30:3
"Therefore the safety of Pharaoh will be your shame And the shelter in the shadow of Egypt, your humiliation.

Isaiah 46:2
They stooped over, they have bowed down together; They could not rescue the burden, But have themselves gone into captivity.

Jeremiah 7:24
"Yet they did not obey or incline their ear, but walked in their own counsels and in the stubbornness of their evil heart, and went backward and not forward.

Ezekiel 16:28
"Moreover, you played the harlot with the Assyrians because you were not satisfied; you played the harlot with them and still were not satisfied.

Hosea 4:7
The more they multiplied, the more they sinned against Me; I will change their glory into shame.

Hosea 5:13
When Ephraim saw his sickness, And Judah his wound, Then Ephraim went to Assyria And sent to King Jareb. But he is unable to heal you, Or to cure you of your wound.

Hosea 11:5
They will not return to the land of Egypt; But Assyria-- he will be their king Because they refused to return to Me.

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