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Hosea 11:8 [study!]

American Standard Version (ASV 1901) [2]
— How shall I give thee up, Ephraim? [how] shall I cast thee off, Israel? how shall I make thee as Admah? [how] shall I set thee as Zeboiim? my heart is turned within me, my compassions are kindled together.
King James Version (KJV 1769)
— How shall I give thee up, Ephraim? [how] shall I deliver thee, Israel? how shall I make thee as Admah? [how] shall I set thee as Zeboim? mine heart is turned within me, my repentings are kindled together.
New American Standard Bible (NASB ©1995)
— How can I give you up, O Ephraim? How can I surrender you, O Israel? How can I make you like Admah? How can I treat you like Zeboiim? My heart is turned over within Me, All My compassions are kindled.
Webster's Revision of the KJB (WEB 1833)
— How shall I give thee up, Ephraim? [how] shall I deliver thee, Israel? how shall I make thee as Admah? [how] shall I set thee as Zeboim? my heart is turned within me, my repentings are kindled together.
Darby's Translation (DBY 1890)
— How shall I give thee over, Ephraim? [how] shall I deliver thee up, Israel? how shall I make thee as Admah? [how] shall I set thee as Zeboim? My heart is turned within me, my repentings are kindled together.
Rotherham's Emphasized Bible (EBR 1902)
— How can I give thee up, Ephraim? abandon thee Israel? How can I make thee as Admah? set thee as Zeboim? Mine own heart, turneth against me, at once, are kindled my compassions.
Young's Literal Translation (YLT 1898)
— How do I give thee up, O Ephraim? Do I deliver thee up, O Israel? How do I make thee as Admah? Do I set thee as Zeboim? Turned in Me is My heart, kindled together have been My repentings.
Douay-Rheims Challoner Revision (DR 1750)
— How shall I deal with thee, O Ephraim, shall I protect thee, O Israel? how shall I make thee as Adama, shall I set thee as Seboim? my heart is turned within me, my repentance is stirred up.
Original King James Bible (AV 1611) [2]
— How shall I giue thee vp, Ephraim? [how] shall I deliuer thee, Israel? how shall I make thee as Admah? [how] shall I set thee as Zeboim? mine heart is turned within mee, my repentings are kindled together.
Brenton Greek Septuagint (LXX, Restored Names)
— How shall I deal with thee, Ephraim? [how] shall I protect thee, Israel? what shall I do with thee? I will make thee as Adama, and as Seboim; my heart is turned at once, my repentance is powerfully excited.
Full Hebrew Names / Holy Name KJV (2008) [2] [3]
— How shall I give thee up, Efrayim? [how] shall I deliver thee, Yisrael? how shall I make thee as Admah? [how] shall I set thee as Tzevoyim? mine heart is turned within me, my repentings are kindled together.

Strong's Numbers & Hebrew NamesHebrew Old TestamentColor-Code/Key Word Studies
How x349
(0349) Complement
Prolonged from H0335; how? or how!; also where.
shall I give thee up, 5414
{5414} Prime
A primitive root; to give, used with great latitude of application (put, make, etc.).
<8799> Grammar
Stem - Qal (See H8851)
Mood - Imperfect (See H8811)
Count - 19885
Efrayim אֶפרַיִם? 669
{0669} Prime
Dual of a masculine form of H0672; double fruit; Ephrajim, a son of Joseph; also the tribe descended from him, and its territory.
[how] shall I deliver 4042
{4042} Prime
A denominative from H4043; properly to shield; encompass with; figuratively to rescue, to hand safely over (that is, surrender).
<8762> Grammar
Stem - Piel (See H8840)
Mood - Imperfect (See H8811)
Count - 2447
thee, Yi$rl יִשׂרָאֵל? 3478
{3478} Prime
From H8280 and H0410; he will rule as God; Jisrael, a symbolical name of Jacob; also (typically) of his posterity.
how x349
(0349) Complement
Prolonged from H0335; how? or how!; also where.
shall I make 5414
{5414} Prime
A primitive root; to give, used with great latitude of application (put, make, etc.).
<8799> Grammar
Stem - Qal (See H8851)
Mood - Imperfect (See H8811)
Count - 19885
thee as Am אַדמָה? 126
{0126} Prime
Contracted for H0127; earthy; Admah, a place near the Dead Sea.
[how] shall I set 7760
{7760} Prime
A primitive root; to put (used in a great variety of applications, literally, figuratively, inferentially and elliptically).
<8799> Grammar
Stem - Qal (See H8851)
Mood - Imperfect (See H8811)
Count - 19885
thee as Xvyim צְבוֹיִם? 6636
{6636} Prime
Plural of H6643; gazelles; Tseboim or Tsebijim, a place in Palestine.
mine heart 3820
{3820} Prime
A form of H3824; the heart; also used (figuratively) very widely for the feelings, the will and even the intellect; likewise for the centre of anything.
is turned 2015
{2015} Prime
A primitive root; to turn about or over; by implication to change, overturn, return, pervert.
<8738> Grammar
Stem - Niphal (See H8833)
Mood - Perfect (See H8816)
Count - 1429
within x5921
(5921) Complement
Properly the same as H5920 used as a preposition (in the singular or plural, often with prefix, or as conjugation with a particle following); above, over, upon, or against (yet always in this last relation with a downward aspect) in a great variety of applications.
me, my repentings 5150
{5150} Prime
From H5162; properly consoled; abstractly solace.
are kindled 3648
{3648} Prime
A primitive root; properly to intertwine or contract, that is, (by implication) to shrivel (as with heat); figuratively to be deeply affected with passion (love or pity).
<8738> Grammar
Stem - Niphal (See H8833)
Mood - Perfect (See H8816)
Count - 1429
together. 3162
{3162} Prime
From H3161; properly a unit, that is, (adverbially) unitedly.
Jamieson-Fausset-Brown Commentary

Hosea 11:8

_ _ as Admah ... Zeboim — among the cities, including Sodom and Gomorrah, irretrievably overthrown (Deuteronomy 29:23).

_ _ heart is turned within me — with the deepest compassion, so as not to execute My threat (Lamentations 1:20; compare Genesis 43:30; 1 Kings 3:26). So the phrase is used of a new turn given to the feeling (Psalms 105:25).

_ _ repentings — God speaks according to human modes of thought (Numbers 23:19). God’s seeming change is in accordance with His secret everlasting purpose of love to His people, to magnify His grace after their desperate rebellion.

Matthew Henry's Commentary

Hosea 11:8-12

_ _ In these verses we have,

_ _ I. God's wonderful backwardness to destroy Israel (Hosea 11:8, Hosea 11:9): How shall I give thee up? Here observe,

_ _ 1. God's gracious debate within himself concerning Israel's case, a debate between justice and mercy, in which victory plainly inclines to mercy's side. Be astonished, O heavens! at this, and wonder, O earth! at the glory of God's goodness. Not that there are any such struggles in God as there are in us, or that he is ever fluctuating or unresolved; no, he is in one mind, and knows it; but they are expressions after the manner of men, designed to show what severity the sin of Israel had deserved, and yet how divine grace would be glorified in sparing them notwithstanding. The connexion of this with what goes before is very surprising; it was said of Israel (Hosea 11:7) that they were bent to backslide from God, that though they were called to him they would not exalt him, upon which, one would think, it should have followed, “Now I am determined to destroy them, and never show them mercy any more.” No, such is the sovereignty of mercy, such the freeness, the fulness, of divine grace, that it follows immediately, How shall I give thee up? See here, (1.) The proposals that justice makes concerning Israel, the suggestion of which is here implied. Let Ephraim be given up, as an incorrigible son is given up to be disinherited, as an incurable patient is given over by his physician. Let him be given up to ruin. Let Israel be delivered into the enemy's hand, as a lamb to the lion to be torn in pieces; let them be made as Admah and set as Zeboim, the two cities that with Sodom and Gomorrah were destroyed by fire and brimstone rained from heaven upon them; let them be utterly and irreparably ruined, and be made as like these cities in desolation as they have been in sin. Let that curse which is written in the law be executed upon them, that the whole land shall be brimstone and salt, like the overthrow of Sodom and Gomorrah, Admah and Zeboim, Deuteronomy 29:23. Ephraim and Israel deserve to be thus abandoned, and God will do them no wrong if he deal thus with them. (2.) The opposition that mercy makes to these proposals: How shall I do it? As the tender father reasons with himself, “How can I cast off my untoward son? for he is my son, though he be untoward; how can I find in my heart to do it?” Thus, “Ephraim has been a dear son, a pleasant child: How can I do it? He is ripe for ruin; judgments stand ready to seize him; there wants nothing but giving him up, but I cannot do it. They have been a people near unto me; there are yet some good among them; theirs are the children of the covenant; if they be ruined, the enemy will triumph; it may be they will yet repent and reform; and therefore how can I do it?” Note, The God of heaven is slow to anger, and is especially loth to abandon a people to utter ruin that have been in special relation to him. See how mercy works upon the mention of those severe proceedings: My heart is turned within me, as we say, Our heart fails us, when we come to do a thing that is against the grain with us. God speaks as if he were conscious to himself of a strange striving of affections in compassion to Israel: as Lamentations 1:20, My bowels are troubled; my heart is turned within me. As it follows here, My repentings are kindled together. His bowels yearned towards them, and his soul was grieved for their sin and misery, Judges 10:16. Compare Jeremiah 31:20. Since I spoke against him my bowels are troubled for him. When God was to give up his Son to be a sacrifice for sin, and a Saviour for sinners, he did not say, How shall I give him up? No, he spared not his own Son; it pleased the Lord to bruise him; and therefore God spared not him, that he might spare us. But this is only the language of the day of his patience; when men have sinned that away, and the great day of his wrath comes, then no difficulty is made of it; nay, I will laugh at their calamity.

_ _ 2. His gracious determination of this debate. After a long contest mercy in the issue rejoices against judgment, has the last word, and carries the day, Hosea 11:9. It is decreed that the reprieve shall be lengthened out yet longer, and I will not now execute the fierceness of my anger, though I am angry; though they shall not go altogether unpunished, yet he will mitigate the sentence and abate the rigour of it. He will show himself to be justly angry, but not implacably so; they shall be corrected, but not consumed. I will not return to destroy Ephraim; the judgments that have been inflicted shall not be repeated, shall not go so deep as they have deserved. He will not return to destroy, as soldiers, when they have pillaged a town once, return a second time, to take more, as when what the palmer-worm has left the locust has eaten. It is added, in the close of the verse, “I will not enter into the city, into Samaria, or any other of their cities; I will not enter into them as an enemy, utterly to destroy them, and lay them waste, as I did the cities of Admah and Zeboim.”

_ _ 3. The ground and reason of this determination: For I am God and not man, the Holy One of Israel. To encourage them, to hope that they shall find mercy, consider, (1.) What he is in himself: He is God, and not man, as in other things, so in pardoning sin and sparing sinners. If they had offended a man like themselves, he would not, he could not have borne it; his passion would have overpowered his compassion, and he would have executed the fierceness of his anger; but I am God, and not man. He is Lord of his anger, whereas men's anger commonly lords it over them. If an earthly prince were in such a strait between justice and mercy, he would be at a loss how to compromise the matter between them; but he who is God, and not man, knows how to find out an expedient to secure the honour of his justice and yet advance the honour of his mercy. Man's compassions are nothing in comparison with the tender mercies of our God, whose thoughts and ways, in receiving returning sinners, are as much above ours as heaven is above the earth, Isaiah 55:9. Note, It is a great encouragement to our hope in God's mercies to remember that he is God, and not man. He is the Holy One. One would think this were a reason why he should reject such a provoking people. No; God knows how to spare and pardon poor sinners, not only without any reproach to his holiness, but very much to the honour of it, as he is faithful and just to forgive us our sins, and therein declares his righteousness, now Christ has purchased the pardon and he has promised it. (2.) What he is to them; he is the Holy One in the midst of thee; his holiness is engaged for the good of his church, and even in this corrupt and degenerate land and age there were some that gave thanks at the remembrance of his holiness, and he required of them all to be holy as he is, Leviticus 19:2. As long as we have the Holy One in the midst of us we are safe and well; but woe to us when he leaves us! Note, Those who submit to the influence may take the comfort of God's holiness.

_ _ II. Here is his wonderful forwardness to do good for Israel, which appears in this, that he will qualify them to receive the good he designs for them (Hosea 11:10, Hosea 11:11): They shall walk after the Lord. This respects the same favour with that (Hosea 3:5), They shall return, and seek the Lord their God; it is spoken of the ten tribes, and had its accomplishment, in part, in the return of some of them with those of the two tribes in Ezra's time; but it had its more full accomplishment in God's spiritual Israel, the gospel-church, brought together and incorporated by the gospel of Christ. The ancient Jews referred it to the time of the Messiah; the learned Dr. Pocock looks upon it as a prophecy of Christ's coming to preach the gospel to the dispersed children of Israel, the children of God that were scattered abroad. And then observe, 1. How they were to be called and brought together: The Lord shall roar like a lion. The word of the Lord (so says the Chaldee) shall be as a lion that roars. Christ is called the lion of the tribe of Judah, and his gospel, in the beginning of it, was the voice of one crying in the wilderness. When Christ cried with a loud voice it was as when a lion roared, Revelation 10:3. The voice of the gospel was heard afar, as the roaring of a lion, and it was a mighty voice. See Joel 3:16. 2. What impression this call should make upon them, such an impression as the roaring of a lion makes upon all the beasts of the forest: When he shall roar then the children shall tremble. See Amos 3:8, The lion has roared; the Lord God has spoken; and then who will not fear? When those whose hearts the gospel reached trembled, and were astonished, and cried out, What shall we do? — when they were by it put upon working out their salvation, and worshipping God with fear and trembling, then this promise was fulfilled. The children shall tremble from the west. The dispersed Jews were carried eastward, to Assyria and Babylon, and those that returned came from the east; therefore this seems to have reference to the calling of the Gentiles that lay westward from Canaan, for that way especially the gospel spread. They shall tremble; they shall move and come with trembling, with care and haste, from the west, from the nations that lay that way, to the mountain of the Lord (Isaiah 2:3), to the gospel-Jerusalem, upon hearing the alarm of the gospel. The apostle speaks of mighty signs and wonders that were wrought by the preaching of the gospel from Jerusalem round about to Illyricum, Romans 15:19. Then the children trembled from the west. And, whereas Israel after the flesh was dispersed in Egypt and Assyria, it is promised that they shall be effectually summoned thence (Hosea 11:11): They shall tremble; they shall come trembling, and with all haste, as a bird upon the wing, out of Egypt, and as a dove out of the land of Assyria; a dove is noted for swift and constant flight, especially when she flies to her windows, which the flocking of Jews and Gentiles to the church is here compared to, as it is Isaiah 60:8. Wherever those are that belong to the election of grace — east, west, north, or south — they shall hear the joyful sound, and be wrought upon by it; those of Egypt and Assyria shall come together; those that lay most remote from each other shall meet in Christ, and be incorporated in the church. Of the uniting of Egypt and Assyria, it was prophesied, Isaiah 19:23. 3. What effect these impressions should have upon them. Being moved with fear, they shall flee to the ark: They shall walk after the Lord, after the service of the Lord (so the Chaldee); they shall take the Lord Christ for their leader and commander; they shall enlist themselves under him as the captain of their salvation, and give up themselves to the direction of the Spirit as their guide by the word; they shall leave all to follow Christ, as becomes disciples. Note, Our holy trembling at the word of Christ will draw us to him, not drive us from him. When he roars like a lion the slaves tremble and flee from him, the children tremble and flee to him. 4. What entertainment they shall meet with at their return (Hosea 11:11): I will place them in their houses (all those that come at the gospel-call shall have a place and a name in the gospel-church, in the particular churches which are their houses, to which they pertain; they shall dwell in God, and be at home in him, both easy and safe, as a man in his own house; they shall have mansions, for there are many in our Father's house), in his tabernacle on earth and his temple in heaven, in everlasting habitations, which may be called their houses, for they are the lot they shall stand in at the end of the days.

_ _ III. Here is a sad complaint of the treachery of Ephraim and Israel, which may be an intimation that it is not Israel after the flesh, but the spiritual Israel, to whom the foregoing promises belong, for as for this Ephraim, this Israel, they compass God about with lies and deceit; all their services of him, when they pretended to compass his altar, were feigned and hypocritical; when they surrounded him with their prayers and praises, every one having a petition to present to him, they lied to him with their mouth and flattered him with their tongue; their pretensions were so fair, and yet their intentions so foul, that they would, if possible, have imposed upon God himself. Their professions and promises were all a cheat, and yet with these they thought to compass God about, to enclose him as it were, to keep him among them, and prevent his leaving them.

_ _ IV. Here is a pleasant commendation of the integrity of the two tribes, which they held fast, and this comes in as an aggravation of the perfidiousness of the ten tribes, and a reason why God had that mercy in store for Judah which he had not for Israel (Hosea 1:6, Hosea 1:7), for Judah yet rules with God and is faithful with the saints, or with the Most Holy. 1. Judah rules with God, that is, he serves God, and the service of God is not only true liberty and freedom, but it is dignity and dominion. Judah rules, that is, the princes and governors of Judah rule with God; they use their power for him, for his honour, and the support of his interest. Those rule with God that rule in the fear of God (2 Samuel 23:3), and it is their honour to do so, and their praise shall be of God, as Judah's here is. Judah is Israela prince with God. 2. He is faithful with the holy God, keeps close to his worship and to his saints, with Abraham, Isaac, and Jacob, whose steps they faithfully tread in. They walk in the way of good men; and those that do so rule with God, they have a mighty interest in Heaven. Judah yet does thus, which intimates that the time would come when Judah also would revolt and degenerate. Note, When we see how many there are that compass God about with lies and deceit it may be a comfort to us to think that God has his remnant that cleave to him with purpose of heart, and are faithful to his saints; and for those who are thus faithful unto death is reserved a crown of life, when hypocrites and all liars shall have their portion without.

John Wesley's Explanatory Notes

Hosea 11:8

Give thee up — To utter destruction. Admah and Zeboim were two of the four cities which were destroyed with fire from heaven. My repentings — Not that God is ever fluctuating or unresolved; but these are expressions after the manner of men, to shew what severity Israel had deserved, and yet how divine grace would be glorified in sparing them.

Geneva Bible Translation Notes

Hosea 11:8

(f) How shall I give thee up, Ephraim? [how] shall I deliver thee, Israel? how shall I make thee as (g) Admah? [how] shall I set thee as Zeboim? mine heart is turned within me, (h) my repentings are kindled together.

(f) God considers with himself, and that with a certain grief, how to punish them.

(g) Which were two of the cities that were destroyed with Sodom; (Deuteronomy 29:23).

(h) Meaning that his love with which he first loved them positioned him between doubt and assurance in terms of what to do: and in this appears his Fatherly affection, that his mercy toward his own will overcome his judgments, as he declares in the next verse.

Cross-Reference Topical ResearchStrong's Concordance
How shall I give:

Hosea 6:4 O Ephraim, what shall I do unto thee? O Judah, what shall I do unto thee? for your goodness [is] as a morning cloud, and as the early dew it goeth away.
Jeremiah 9:7 Therefore thus saith the LORD of hosts, Behold, I will melt them, and try them; for how shall I do for the daughter of my people?
Lamentations 3:33 For he doth not afflict willingly nor grieve the children of men.
Matthew 23:37 O Jerusalem, Jerusalem, [thou] that killest the prophets, and stonest them which are sent unto thee, how often would I have gathered thy children together, even as a hen gathereth her chickens under [her] wings, and ye would not!
Luke 19:41-42 And when he was come near, he beheld the city, and wept over it, ... Saying, If thou hadst known, even thou, at least in this thy day, the things [which belong] unto thy peace! but now they are hid from thine eyes.


Genesis 14:8 And there went out the king of Sodom, and the king of Gomorrah, and the king of Admah, and the king of Zeboiim, and the king of Bela (the same [is] Zoar;) and they joined battle with them in the vale of Siddim;
Genesis 19:24-25 Then the LORD rained upon Sodom and upon Gomorrah brimstone and fire from the LORD out of heaven; ... And he overthrew those cities, and all the plain, and all the inhabitants of the cities, and that which grew upon the ground.
Deuteronomy 29:23 [And that] the whole land thereof [is] brimstone, and salt, [and] burning, [that] it is not sown, nor beareth, nor any grass groweth therein, like the overthrow of Sodom, and Gomorrah, Admah, and Zeboim, which the LORD overthrew in his anger, and in his wrath:
Isaiah 1:9-10 Except the LORD of hosts had left unto us a very small remnant, we should have been as Sodom, [and] we should have been like unto Gomorrah. ... Hear the word of the LORD, ye rulers of Sodom; give ear unto the law of our God, ye people of Gomorrah.
Amos 4:11 I have overthrown [some] of you, as God overthrew Sodom and Gomorrah, and ye were as a firebrand plucked out of the burning: yet have ye not returned unto me, saith the LORD.
Zephaniah 2:9 Therefore [as] I live, saith the LORD of hosts, the God of Israel, Surely Moab shall be as Sodom, and the children of Ammon as Gomorrah, [even] the breeding of nettles, and saltpits, and a perpetual desolation: the residue of my people shall spoil them, and the remnant of my people shall possess them.
2 Peter 2:6 And turning the cities of Sodom and Gomorrha into ashes condemned [them] with an overthrow, making [them] an ensample unto those that after should live ungodly;
Jude 1:7 Even as Sodom and Gomorrha, and the cities about them in like manner, giving themselves over to fornication, and going after strange flesh, are set forth for an example, suffering the vengeance of eternal fire.
Revelation 11:8 And their dead bodies [shall lie] in the street of the great city, which spiritually is called Sodom and Egypt, where also our Lord was crucified.
Revelation 18:18 And cried when they saw the smoke of her burning, saying, What [city is] like unto this great city!


Deuteronomy 32:36 For the LORD shall judge his people, and repent himself for his servants, when he seeth that [their] power is gone, and [there is] none shut up, or left.
Judges 10:16 And they put away the strange gods from among them, and served the LORD: and his soul was grieved for the misery of Israel.
2 Samuel 24:16 And when the angel stretched out his hand upon Jerusalem to destroy it, the LORD repented him of the evil, and said to the angel that destroyed the people, It is enough: stay now thine hand. And the angel of the LORD was by the threshingplace of Araunah the Jebusite.
2 Kings 13:23 And the LORD was gracious unto them, and had compassion on them, and had respect unto them, because of his covenant with Abraham, Isaac, and Jacob, and would not destroy them, neither cast he them from his presence as yet.
Psalms 106:45 And he remembered for them his covenant, and repented according to the multitude of his mercies.
Isaiah 63:15 Look down from heaven, and behold from the habitation of thy holiness and of thy glory: where [is] thy zeal and thy strength, the sounding of thy bowels and of thy mercies toward me? are they restrained?
Jeremiah 3:12 Go and proclaim these words toward the north, and say, Return, thou backsliding Israel, saith the LORD; [and] I will not cause mine anger to fall upon you: for I [am] merciful, saith the LORD, [and] I will not keep [anger] for ever.
Jeremiah 31:20 [Is] Ephraim my dear son? [is he] a pleasant child? for since I spake against him, I do earnestly remember him still: therefore my bowels are troubled for him; I will surely have mercy upon him, saith the LORD.
Amos 7:3 The LORD repented for this: It shall not be, saith the LORD.
Amos 7:6 The LORD repented for this: This also shall not be, saith the Lord GOD.


Lamentations 1:20 Behold, O LORD; for I [am] in distress: my bowels are troubled; mine heart is turned within me; for I have grievously rebelled: abroad the sword bereaveth, at home [there is] as death.
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Gn 14:8; 19:24. Dt 29:23; 32:36. Jg 10:16. 2S 24:16. 2K 13:23. Ps 106:45. Is 1:9; 63:15. Jr 3:12; 9:7; 31:20. Lm 1:20; 3:33. Ho 6:4. Am 4:11; 7:3, 6. Zp 2:9. Mt 23:37. Lk 19:41. 2P 2:6. Jde 1:7. Rv 11:8; 18:18.

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