Hosea 5:13

Bahasa Indonesia Sehari-hari

Ketika Efraim melihat penyakitnya, dan Yehuda melihat bisulnya, maka pergilah Efraim ke Asyur dan mengutus orang kepada Raja 'Agung'. Tetapi iapun tidak dapat menyembuhkan kamu dan tidak dapat melenyapkan bisul itu dari padamu.

Parallel Translations

Alkitab Terjemahan Baru
Ketika Efraim melihat penyakitnya, dan Yehuda melihat bisulnya, maka pergilah Efraim ke Asyur dan mengutus orang kepada Raja 'Agung'. Tetapi iapun tidak dapat menyembuhkan kamu dan tidak dapat melenyapkan bisul itu dari padamu.

Alkitab Terjemahan Lama
Pada masa Efrayim merasai sakitnya dan Yehudapun lukanya, pergilah Efrayim ke Asyur dan Yehudapun utusanlah kepada raja Yarib, tetapi bukan ia yang dapat menyembuhkan kamu, bukan ia yang dapat mengobati lukamu.

Contextual Overview

⁸ Blowe with the shawmes at Gibea, and with the trumpet in Ramah, crye out at Bethauen, after thee O Beniamin. ⁹ In the tyme of the plague shall Ephraim be layde waste: in the tribes of Israel haue I shewed the trueth. ¹⁰ The princes of Iuda haue ben lyke them that remoue the lande markes: therefore wyll I powre out my wrath vpon them like water. ¹¹ Ephraim is oppressed and broken in iudgement, because he wyllyngly folowed the commaundement. ¹² Therefore wyll I be vnto Ephraim as a moth, and to the house of Iuda as a caterpiller. ¹³ When Ephraim sawe his sicknesse, and Iuda his disease, Ephraim went vnto Assur, and sent vnto kyng Iareb, yet coulde not he helpe you, nor ease you of your payne. ¹⁴ I wyll be vnto Ephraim as a lion, and as a lions whelpe to the house of Iuda: I [euen] I wyll spoyle, and go my away: I wyll take away, and no man shall rescue. ¹⁵ I wyll go and returne to my place, tyll they knowledge that they haue sinned and seeke me. In their aduersitie they shall early seeke me.

Bible Verse Review
  from Treasury of Scripure Knowledge

his wound: Jeremiah 30:12, Jeremiah 30:14, Micah 1:9

went: Hosea 7:11, Hosea 10:6, Hosea 12:1, 2 Kings 15:19, 2 Kings 15:29, 2 Kings 16:7, 2 Chronicles 28:16-18

to king Jareb: or, to the king of Jareb; or, to the king that should plead

yet: 2 Chronicles 28:20, 2 Chronicles 28:21, Jeremiah 30:15

Reciprocal: Genesis 42:1 - saw 2 Kings 15:37 - Rezin 2 Chronicles 25:7 - for the Lord Job 13:4 - physicians Psalms 77:2 - my Isaiah 1:6 - they have Isaiah 3:7 - healer Isaiah 10:3 - to whom Isaiah 10:20 - no more Isaiah 17:3 - fortress Isaiah 30:7 - Their Jeremiah 2:18 - or what hast Jeremiah 2:36 - gaddest Jeremiah 31:18 - Thou hast Lamentations 5:6 - to the Egyptians Ezekiel 23:5 - on the Ezekiel 29:16 - the confidence Hosea 2:7 - she shall follow Hosea 2:10 - and none shall Hosea 5:3 - Ephraim Hosea 7:8 - he hath Hosea 8:9 - they Hosea 11:5 - but Hosea 14:3 - Asshur Amos 2:4 - Judah

Gill's Notes on the Bible

When Ephraim saw his sickness, and Judah [saw] his wound,.... That their civil state were in a sickly condition, very languid, weak, feeble, and tottering, just upon the brink of ruin; see Isaiah 1:6;

then went Ephraim to the Assyrian, and sent to King Jareb; that is, the ten tribes, or the king of them, went and met the Assyrian king; and Judah the two tribes, or the king of them, sent ambassadors to King Jareb; which sense the order of the words, in connection with the preceding clause, seems to require: by the Assyrian and King Jareb we are to understand one and the same, as appears from the following words, "yet could he not heal c.", whereas, if they were different, it would have been expressed, "yet could they not heal c.", and the king of Assyria is meant, who: also is called King Jareb, or rather king of Jareb n see Hosea 10:6 for this does not seem to be the name of the king of Assyria himself; though it may be that Pul, or Tiglathpileser, or Shalmaneser, might have more names than one, whoever is meant; but rather it is the name of some place in Assyria, as Aben Ezra, Kimchi, and Ben Melech, from which the country may be here denominated; though the Targum takes it to be, not the proper name of a man or place, but an appellative, paraphrasing it,

"and sent to the king that shall come to avenge them;''

and so other interpreters o understand it, rendering it, either the king that should defend, as Tremellius; or the king the adversary, or litigator, as Cocceius, Hillerus p, and Gussetius q; a court adversary, that litigates a point, contends with one, and is an advocate for another; or, as Hiller elsewhere r renders it, the king that lies in wait: this was fulfilled with respect to Ephraim, when Menahem king of Israel, or the ten tribes, often meant by Ephraim, went and met Pul king of Assyria, and gave him a thousand talents to depart out of his land; perceiving his own weakness to withstand him, and in order to strengthen and confirm the kingdom in his hand,

2 Kings 15:19; or when Hoshea king of Israel gave presents to Shalmaneser king of Assyria, and became a servant to him, till he could get stronger, and shake off his yoke, 2 Kings 17:3; and with respect to Judah it had its accomplishment when Ahaz king of Judah sent messengers to Tiglathpileser king of Assyria to come and help him against the kings of Syria and Israel, finding he was not strong enough to oppose them himself, 2 Kings 16:7; now all this was highly provoking to the Lord, that when both Israel and Judah found themselves in a weak condition, and unable to resist their enemies, instead of seeking to him for help they applied to a foreign prince, and which proved unsuccessful to them:

yet could he not heal you, nor cure you of your wound; but, on the contrary, afflicted them, hurt and destroyed them; there being a "meiosis" in the words, which expresses less than is designed; for though, with respect to Ephraim or Israel, Pul king of Assyria desisted from doing any damage to Israel, yet a successor of his, TiglathPileser, came and took several places of Israel, and carried the inhabitants captive; and at last came Shalmaneser, and took Samaria, the metropolis of the land, and carried all the ten tribes captive, 2 Kings 15:29; and so, with respect to Judah, Tiglathpileser, whom Ahaz sent unto for help, not only did not help and strengthen him, but afflicted him,

2 Chronicles 28:20; thus when sensible sinners see their spiritual maladies, and feel the smart of their wounds, and make a wrong application for relief, to their tears, repentance, and humiliation, and to works of: righteousness, or to anything or person short of Christ the great Physician, they meet with no success, find no relief until better directed.

n אל מלך ירב "ad regem", Jarchi, Zanchius, Liveleus, Drusius; so Luther in Tarnovius. o ירב "altorem", V. L. "qui eum vindicaret", Tigurine version; "propugnaturum", Junius Tremellius "qui litigaret", Piscator. p Onomast. Sacr. p. 219. q Ebr. Comment. p. 780. r Onomast. Sacr. p. 430.

Barnes' Notes on the Bible

When Ephraim saw his sickness - Literally, “And Ephraim saw,” i. e., perceived it. God proceeds to tell them, how they acted when they felt those lighter afflictions, the decline and wasting of their power. The “sickness” may further mean the gradual inward decay; the “wound,” blows received from without.

And sent to king Jareb - Or, as in the English margin “a king who should plead, or, an avenging king.” The “hostile king” is, probably, the same Assyrian Monarch, whom both Israel and Judah courted, who was the destruction of Israel and who weakened Judah. Ahaz king of Judah did send to Tiglath-Pileser king of Assyria to come and save him, when “the Lord brought Judah low; and Tiglath-Pileser king of Assyria came unto him and distressed him, but strengthened him not” 2 Chronicles 28:19-20. He who held his throne from God sent to a pagan king, “I am thy servant and thy son; come up and save me out of the hand of the king of Syria, and out of the hand of the king of Israel, which rise up against me” 2 Kings 16:7-8. He emptied his own treasures, and pillaged the house of God, in order to buy the help of the Assyrian, and he taught him an evil lesson against himself, of his wealth and his weakness. God had said that, if they were faithful, “five shall chase an hundred, and an hundred put ten thousand to flight” Leviticus 26:8. He had pronounced him cursed, who trusted in man, and made flesh his arm, and whose heart departed from the Lord” Jeremiah 17:5. But Judah sought man’s help, not only apart from God, but against God. God was bringing them down, and they, by man’s aid, would lift themselves up. “The king” became an “avenger,” for , “whoso, when God is angry, striveth to gain man as his helper, findeth him God’s avenger, who leadeth into captivity God’s deserters, as though he were sworn to avenge God.”

Clarke's Notes on the Bible

Verse Hosea 5:13. When Ephraim saw his sickness — When both Israel and Judah felt their own weakness to resist their enemies, instead of calling upon and trusting in me, they sought sinful alliances, and trusted in their idols.

King Jareb — This name occurs nowhere in Scripture but here and in Hosea 10:6. The Vulgate and Targum render ירב yareb, an avenger, a person whom they thought able to save them from their enemies. It is well known that Menahem, king of Israel, sought alliance with Pul and Tiglath-pileser, kings of Assyria, and Ahaz, king of Judah. These were the protectors that Ephraim sought after. See 2 Kings 15:0; 2 Kings 15:0. But far from healing them by making them tributary, the Assyrians made their wound more dangerous.