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Selected Verse: Hosea 10:6 - Strong Concordance

Verse	Translation	Text
Ho 10:6	Strong Concordance	It shall be also carried [02986] unto Assyria [0804] for a present [04503] to king [04428] Jareb [03377]: Ephraim [0669] shall receive [03947] shame [01317], and Israel [03478] shall be ashamed [0954] of his own counsel [06098].
	King James	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.

Summary Of Commentaries Associated With The Selected Verse

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A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]
It . . . also--The calf, so far from saving its worshippers from deportation, itself shall be carried off; hence "Israel shall be ashamed" of it. Jareb--(See on Hos 5:13). "A present to the king (whom they looked to as) their defender," or else avenger, whose wrath they wished to appease, namely, Shalmaneser. The minor states applied this title to the Great King, as the avenging Protector. his own counsel--the calves, which Jeroboam set up as a stroke of policy to detach Israel from Judah. Their severance from Judah and Jehovah proved now to be not politic, but fatal to them.

A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]

It . . . also--The calf, so far from saving its worshippers from deportation, itself shall be carried off; hence "Israel shall be ashamed" of it.

Jareb--(See on Hos 5:13). "A present to the king (whom they looked to as) their defender," or else avenger, whose wrath they wished to appease, namely, Shalmaneser. The minor states applied this title to the Great King, as the avenging Protector.

his own counsel--the calves, which Jeroboam set up as a stroke of policy to detach Israel from Judah. Their severance from Judah and Jehovah proved now to be not politic, but fatal to them.

Notes on the Bible, by Albert Barnes, [1834]
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" Kg1 20:23, Kg1 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?" (Kg2 18:33-35, add, Kg2 19:10-13; Num 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 Hos 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.

Notes on the Bible, by Albert Barnes, [1834]

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" Kg1 20:23, Kg1 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?" (Kg2 18:33-35, add, Kg2 19:10-13; Num 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 Hos 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.

Explanatory Notes on the Whole Bible, by John Wesley [1754-65]
It - The golden calf.

Adam Clarke Commentary on the Whole Bible - Published 1810-1826
A present to King Jareb - See on Hos 5:13 (note). If this be a proper name, the person intended is not known in history: but it is most likely that Pul, king of Assyria, is intended, to whom Menahem, king of Israel, appears to have given one of the golden calves, to insure his assistance.

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¹³ When Ephraim [0669] saw [07200] his sickness [02483], and Judah [03063] saw his wound [04205], then went [03212] Ephraim [0669] to the Assyrian [0804], and sent [07971] to king [04428] Jareb [03377] [07378]: yet could [03201] he not heal [07495] you, nor cure [01455] you of your wound [04205].

²⁹ Woe [0188] to thee, Moab [04124]! thou art undone [06], O people [05971] of Chemosh [03645]: he hath given [05414] his sons [01121] that escaped [06412], and his daughters [01323], into captivity [07622] unto Sihon [05511] king [04428] of the Amorites [0567].

¹⁰ Thus shall ye speak [0559] to Hezekiah [02396] king [04428] of Judah [03063], saying [0559], Let not thy God [0430] in whom thou trustest [0982] deceive [05377] thee, saying [0559], Jerusalem [03389] shall not be delivered [05414] into the hand [03027] of the king [04428] of Assyria [0804].
¹¹ Behold, thou hast heard [08085] what the kings [04428] of Assyria [0804] have done [06213] to all lands [0776], by destroying them utterly [02763]: and shalt thou be delivered [05337]?
¹² Have the gods [0430] of the nations [01471] delivered [05337] them which my fathers [01] have destroyed [07843]; as Gozan [01470], and Haran [02771], and Rezeph [07530], and the children [01121] of Eden [05729] which were in Thelasar [08515]?
¹³ Where is the king [04428] of Hamath [02574], and the king [04428] of Arpad [0774], and the king [04428] of the city [05892] of Sepharvaim [05617], of Hena [02012], and Ivah [05755]?

³³ Hath any [0376] of the gods [0430] of the nations [01471] delivered [05337] at all [05337] his land [0776] out of the hand [03027] of the king [04428] of Assyria [0804]?
³⁴ Where are the gods [0430] of Hamath [02574], and of Arpad [0774]? where are the gods [0430] of Sepharvaim [05617], Hena [02012], and Ivah [05755]? have they delivered [05337] Samaria [08111] out of mine hand [03027]?
³⁵ Who are they among all the gods [0430] of the countries [0776], that have delivered [05337] their country [0776] out of mine hand [03027], that the LORD [03068] should deliver [05337] Jerusalem [03389] out of mine hand [03027]?

²⁸ And there came [05066] a man [0376] of God [0430], and spake [0559] unto the king [04428] of Israel [03478], and said [0559], Thus saith [0559] the LORD [03068], Because the Syrians [0758] have said [0559], The LORD [03068] is God [0430] of the hills [02022], but he is not God [0430] of the valleys [06010], therefore will I deliver [05414] all this great [01419] multitude [01995] into thine hand [03027], and ye shall know [03045] that I am the LORD [03068].

²³ And the servants [05650] of the king [04428] of Syria [0758] said [0559] unto him, Their gods [0430] are gods [0430] of the hills [02022]; therefore they were stronger [02388] than we; but [0199] let us fight [03898] against them in the plain [04334], and surely [03808] we shall be stronger [02388] than they.