Ephraim is a trained heifer that loves to thresh; so I will put a yoke on her beautiful neck. I will set a rider on Ephraim. Judah will plow. Jacob will break his clods.
Parallel Translations
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Ephraim is a trained heifer that loves to thresh; so I will put a yoke on her beautiful neck. I will set a rider on Ephraim. Judah will plow. Jacob will break his clods.
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And Ephraim is as an heifer that is taught, and loveth to tread out the corn; but I passed over upon her fair neck: I will make Ephraim to ride; Judah shall plow, and Jacob shall break his clods.
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And Ephraim is a heifer well broken, that loveth to thresh, and I have passed over upon her fair neck; I will make Ephraim to ride, Judah shall plow, Jacob shall break his clods.
Cross-references (10)
Passages linked to Hosea 10:11 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- Hosea 4:16 For Israel has behaved extremely stubbornly, like a stubborn heifer. Then how will Yahweh feed them like a lamb in a meadow.
- Deuteronomy 25:4 You shall not muzzle the ox when he treads out the grain.
- Jeremiah 50:11 “Because you are glad, because you rejoice, O you who plunder my heritage, because you are wanton as a heifer that treads out the grain, and neigh as strong horses;
- 2 Chronicles 28:5-8 Therefore Yahweh his God delivered him into the hand of the king of Syria. They struck him, and carried away from him a great multitude of captives, and brought them to Damascus. He was also delivered into the hand of the king of Israel, who struck him with a great slaughter. For Pekah the son of Remaliah killed in Judah one hundred twenty thousand in one day, all of them valiant men, because they had forsaken Yahweh, the God of their fathers. Zichri, a mighty man of Ephraim, killed Maaseiah the king’s son, Azrikam the ruler of the house, and Elkanah who was next to the king. The children of Israel carried away captive of their brothers two hundred thousand women, sons, and daughters, and also took away much plunder from them, and brought the plunder to Samaria.
- Isaiah 28:24 Does he who plows to sow plow continually? Does he keep turning the soil and breaking the clods?
- Hosea 2:5 For their mother has played the prostitute. She who conceived them has done shamefully; for she said, ‘I will go after my lovers, who give me my bread and my water, my wool and my flax, my oil and my drink.’
- Hosea 3:1 Yahweh said to me, “Go again, love a woman loved by another, and an adulteress, even as Yahweh loves the children of Israel, though they turn to other gods, and love cakes of raisins.”
- Hosea 9:1 Don’t rejoice, Israel, to jubilation like the nations; for you were unfaithful to your God. You love the wages of a prostitute at every grain threshing floor.
- Hosea 11:4 I drew them with cords of a man, with ties of love; and I was to them like those who lift up the yoke on their necks; and I bent down to him and I fed him.
- Romans 16:18 For those who are such don’t serve our Lord, Jesus Christ, but their own belly; and by their smooth and flattering speech, they deceive the hearts of the innocent.
Cross-references from openbible.info (CC BY 4.0)
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John Calvin 1540 · Public Domain Some read the two words, “taught,” and “loveth,” separately,…
Some read the two words, “taught,” and “loveth,” separately, מלמדה, melamde, and אהבתי, aebti; for they think that at the beginning of the verse a reproach is conveyed, as though the Prophet had said, that Ephraim was wholly unteachable: though God had from childhood brought him up under his discipline, he yet now showed so great stubbornness, that he even ceased not to rebel against God, and went on obstinately in his own wickedness. “Ephraim then is like a trained heifer.” But this meaning seems too far fetched: I therefore connect the whole together in one context, and follow what has been more approved, Ephraim is a heifer trained to love, or, that she may love, threshing; that is, Ephraim has been accustomed to love threshing.
There is here an implied comparison between ploughing and threshing. There is more labour and toil, we know, in ploughing than in threshing; for the oxen are coupled together, and then they are compelled to obey, and in vain do they draw here and there, when they are joined together. But when oxen thresh, they are loose, and the labour is less toilsome and heavy. The Prophet then means this, — that Ephraim pretended some obedience, and yet would not take the yoke, so as to be really and in everything submissive to God. Other nations did not understand what it was to obey God; but there was some appearance of religion in Israel; they indeed professed to worship the God of Israel, they had temples among them; but the Lord derides this hypocrisy, and says, — Ephraim is like a heifer, which will not submit her neck to the yoke, but will only, for recreation’s sake, pass through the threshing-floor and tread the corn, as hypocrites are wont to do; for they do not wholly repudiate every truth, but in part receive it; yet, when the Lord presses on them too much, they then fiercely resist, and show that they wish to do according to their own will. Almost the whole world exhibit, indeed, some appearance of obedience, I know not what; but they wish to make a compact with God, that he should not require more then what their pleasure may allow. When one is a slave to many vices, he desires a liberty for these to be allowed him; in other things, he will yield some obedience. We now understand the meaning of the Prophet, and see what he had in view. He then derides the hypocritical service which the Israelites rendered to God; for they were at the same time unwilling to bear the yoke, and were untameable. To the threshing they were not unwilling to come; for when God commanded anything that was easy, they either willingly performed it, or at least discharged their duty somehow in that particular; but they would not accustom themselves to plough.
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Since it was so, I have passed over, he says, upon her beautiful neck God shows why he treated Ephraim with severity; for he was made to submit, because he was so obstinate. ‘I have passed over upon the goodness of her neck;’ that is, “When I saw that she had a fat neck, and that she refused the yoke, I tried, by afflictions, whether such stubbornness could be subdued.” Some refer this to the teaching of the law, and say, that God had passed over upon the beautiful neck of Israel, because he had delivered his law in common to all the posterity of Abraham. But this is foreign to the context. I therefore doubt not but that the mind of the Prophet was this, — that God here declares, that it was not without reason that he had been so severe in endeavouring to tame Israel, for he saw that he could not be otherwise brought to obedience. “Since, then, Ephraim only loved the treading, I wished to correct this delusion, and ought not to have spared him. If he had been a wearied ox, or an old one broken down and emaciated, and of no strength, some consideration for him ought to have been had: but as Israel had a thick and fat neck, as he was strong enough to bear the yoke, and as he yet loved his own pleasures and refused the yoke, it was needful that he should be tamed by afflictions. I have therefore passed over upon the goodness, or the beauty, of the neck of Ephraim.”
But as God effected nothing in mildly chastising Israel, he now subjoins, — I will make him to ride Some render it, “I will ride:” but as the verb is in Hiphel, (the causative mood,) it is necessary to explain it thus, that God will make Israel to ride. But what does this mean? They who render it, “I will ride,” saw that they departed from what grammar requires; but necessity forced them to this strained interpretation. Others will have על, ol, on, to be understood, “I will make to ride on Ephraim,” and they put in another word, “I will make the nations to ride on Ephraim.” But the sentence will accord best with the context, if we make no change in the words of the Prophet. Nay, they who adduce the comments I have mentioned, destroy the elegance of the expression and pervert the meaning. Thus, then, does God speak, — “Since Ephraim loves treading, and the moderate punishments by which I meant to subdue him avail nothing, I will hereafter deal with him in another way: I will make him,” he says, “to ride:” that is, “I will take him away, as it were, through the clouds.” The Prophet alludes to the lasciviousness and intemperance of Israel; for lust had so carried away that people, that they could not walk straight, or with a steady step, but staggered here and there; as also Jeremiah says, that they were untameable bullocks, (Jeremiah 31:18.) What does God declare? ‘I will make them to ride;’ that is, I will deal with this people according to their disposition. There is a similar passage in Job; where the holy man complains that he was forcibly snatched away, that God made him to ride on the clouds. ‘God,’ he says, ‘made me to ride,’ (he uses there the same word.) What does it mean? Even that the Lord had forcibly carried him here and there. So also the Prophet says here, — “Israel is delicate, and, at the same time, I see so much voluptuousness in his nature, that he cannot take the yoke; nothing then remains for him but to ride on the clouds. But what sort of riding will this be? Such as that, when the people shall be carried away into exile; since they cannot rest quietly in the land of Canaan, since they cannot enjoy the blessings of God, they shall ride, that is, they shall quickly be taken away into a far country.” We now then see how God dealt with Israel, when he saw what his disposition required; for he could not be constrained to obedience in his own land; it was then necessary to remove him elsewhere, as it was done.
He afterwards subjoins, Judah shall plough, Jacob shall harrow for himself; that is, the remaining portion of the people shall remain in their afflictions. These punishments were indeed grievous, when considered in themselves; but it was far easier and more tolerable for Judah to plough and to harrow among his people, than if he had to ride. Judah then suffered grievous losses, and the Lord chastised him also with afflictions; but this punishment, as I have said, was much less than the other. It was the same as when an ox, drawn out of the stall, is led into the field, and is forced to endure his daily labour; his toil is indeed heavy and grievous; but the ox at least lives after his work, and refreshes himself by his rest during the night. He also undergoes some toil by harrowing, and grows weary; but he returns to the stall; and then his master is not so cruel, but that he grants his ox some indulgence. We hence see the purport of this comparison, that Judah shall plough, and that Jacob, that is, the remaining part of the people, shall harrow; which means, that the rest of the people shall break the clods, — for to harrow among the Latins is to break the clods — but that the Lord will make Ephraim to ride. This, I doubt not, is the genuine sense of the passage; but I leave to others their own free judgement. It now follows —
John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.
Geneva Bible translators 1599 · Public Domain I will lay my yoke upon her fat neck.
I will lay my yoke upon her fat neck.
Wherein is pleasure, as in plowing is labor and pain.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain Hos 10:11 And Ephraim [is as] an heifer [that…
Hos 10:11 And Ephraim [is as] an heifer [that is] taught, [and] loveth to tread out [the corn]; but I passed over upon her fair neck: I will make Ephraim to ride; Judah shall plow, [and] Jacob shall break his clods.
Ver. 11. And Ephraim is as a heifer that is taught] sc. With the ox goad, which hath its name from teaching (Malmad), Jdg 3:31, because therewith oxen are taught to plough, saith R. David. Ephraim was a bullock unaccustomed to the yoke, Jer 31:18, but God brought her to it and taught her, though at first a backsliding heifer, Hos 4:16, {See Trapp on "Hos 4:16"} taught her, as Gideon taught the men of Succoth, with briers and thorns of the wilderness, so that they paid dear for their learning, Jdg 8:16. But Ephraim, though taught it, loveth not ploughing work, because hard and hungry. She loveth rather
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to tread out the corn] where she may dance and frisk in the soft straw without either yoke or muzzle, Deu 25:4. As we thresh, so it was their manner to tread out their hard grain with the feet of beasts, or by them to draw wagons over it and so get it out of the husk. Now this was fair and free work, and Ephraim delighted in it; the rather, because she might feed all the while at pleasure; whereas those heifers that ploughed wrought hard all day, and in all weathers, without any refreshment. It is an ill sign, when men must pick and choose their work; this they will do for God, but not that. A dispensatory conscience is a naughty conscience; neither doth he God’s will, but his own, that doth no more, or no other, than himself will. Such holy day servants, such retainers, God careth not for. Every one can swim in a warm bath; and every bird will sing in a summer’s day. Judas will bear the cross, so he may bear the bag. And those carnal Capernaites follow Christ while he feeds them; as children will say their prayers so they may have their breakfast. But Abraham will forsake all to follow God, though he knew not whither; yea, though God seemed to go cross ways; as when he promised him a land flowing with milk and honey, and yet as soon as he came there he found famine. Gen 12:1; Gen 12:10; so when he promised him seed as the stars, yet kept him without child for twenty years after; and after that he must kill him too, Gen 22:2. So Job will trust in a killing God; Jonah calls upon him out of the deep; David keeps his statutes, when God had in some degree forsaken him, Psa 119:8, and "behaved himself wisely in a perfect way," though God was not yet come unto him, Psa 101:2. This is the trial of a Christian, to do difficult duties upon little or no encouragement; to wrestle, as Jacob did, in the night, and alone, and when God was leaving him, and upon one leg. This is workman-like. The staff rings were to continue upon the ark; the Kohathite’s shoulders felt wherefore; and so long God "helped them to carry it," 1Ch 15:26; but when they once fell to carting it for their own ease, as the Philistines had done, 1Sa 6:7-8, God made a dismal breach upon them, 2Sa 6:6-8, and David was very sensible of it, when he came up the second time to fetch the ark, 1Ch 15:12; 1Ch 15:18.
But I passed over upon her fair neck] God will make her both bear and draw, though she were grown delicate and tender, with long prosperity; her good and fair and fat neck, not galled or brawned with the yoke, which now she made dainty of; yet he would bring her to it; though he were by her untractableness forced to sit upon her neck, and make her more towardly to the yoke, as the manner of ploughmen was in that case.
I will make Ephraim to ride] Or, as the Vulgate hath it, I will ride him and rule him, though he kick and lay about him never so much; though he champ upon the bridle and stamp with his feet, &c. I will master him, and make him more serviceable, or, at least, less insolent. See this fulfilled, Jer 31:18-19, where Ephraim is brought in, seeing his need of mercy in the sense of misery.
Judah shall plow, and Jacob shall break his clods] Judah doth the worst of the work, and suffers more hardship in the ways of my worship, and is held under by Israel, as appeareth in 2Ki 10:16-21. Jacob, that is, the ten tribes, did only break the clods, or harrow, which is the lighter work; and should therefore have been done with more delight; but they love to take their ease, and only follow after their pleasure and profit; and though taught to plough, yet like it not, because laborious; no, though they have Judah for an example of better.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain As an heifer; a young and wanton heifer, unaccustomed…
As an heifer; a young and wanton heifer, unaccustomed to the yoke, not used to hard labour.
Taught; used to, and so skilled in or acquainted with.
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Loveth to tread out the corn: what we do by thrashing, the Jews did by these heifers or oxen, tread out the corn, and in doing this the law provided that the ox should not be muzzled, but should eat what it would: so it was with Ephraim, he loved that work that was so pleasant, which so well fed him. And God doth let Ephraim know that he had been very much indulged herein: God had given them all abundance and prosperity, and with little labour or care; and he expected thankfulness for it; but no such thing was done by Ephraim, he grew more insolent, untractable, and perfidious. When I found it so,
I passed over upon her fair neck, laid some lighter yoke upon her, brought some gentler afflictions upon that people, to tame them, and make them serviceable; but this hath not prevailed.
I will make Ephraim to ride; I will now deal more rigorously, I will try another course, and as horses are brought to work by one that can bring them to bear and carry the rider, so I will deal with Ephraim; I will ride on Ephraim, and tame him, i.e. by the Assyrians, who should subdue and enslave them.
Judah shall plough; Judah, though less sinful, hath been used to harder labour, and more rugged treatment, hath ploughed when Ephraim hath reaped, yet I have spared Ephraim more.
Jacob shall break his clods; the same in other proverbial speech repeated; their work is at present harder, but there is a harvest follows; though Judah plough, and Jacob break his clods, labour hard, and for their sins suffer, yet they sow in tears when harassed by Ephraim or going into Babylon, and shall reap in joy at the return. But Ephraim, who abused all my bounty and kindness, who worked only for his own profit, shall be more severely punished, and when he goeth forth shall return no more.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
John Gill 1763 · Public Domain And Ephraim is as an heifer that is taught,…
And Ephraim is as an heifer that is taught, and loveth to tread out the corn,.... Like a heifer taught to bear the yoke, and to plough; but learned it not, as the Targum; does not like it; chooses to tread out the corn where it can feed upon it, its mouth not being then muzzled, according to the law; oxen or heifers were used both in ploughing and treading out corn, to which the allusion is. The sense is, that Ephraim or the ten tribes were taught to bear the yoke of the law, and yield obedience to it, and perform good works; but did not like such a course of life; had no further regard for religion than as they found their own worldly profit and advantage in it: or they did not care to labour much in it; they liked the fruit and advantage arising from working, rather than the work itself; and thus, like a heifer, doing little, and living well, they grew fat, increased in power, wealth, and riches; and so became proud and haughty, and kicked against the house of David, and rent themselves from it; and set up a kingdom of their own, and lived and reigned according to their own will and pleasure, like a heifer without yoke and muzzle:
but I passed over upon her fair neck; or, "the goodness of her neck" (c); which is expressive of the flourishing and opulent state and condition of the ten tribes, especially in the times of Jeroboam the second, which made them proud and haughty: but the Lord was determined to humble them, and first in a more light and gentle manner; or caused the rod of correction to pass over them more lightly; or put upon them a more easy yoke of affliction, by causing Pul king of Assyria to come against them; and to get rid of whom a present was given him, exacted of the people; and afterwards Tiglathpileser, another king of Assyria, who carried captive part of their land; and this not having its proper effect, the Lord was determined to proceed against them in a heavier manner:
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I will make Ephraim to ride; some, taking the future for the past, render it, "I have made Ephraim to ride" (d); that is, to rule and govern, having royal dignity and power given them, and that greater than that of Judah; and ride over the tribes of Judah and Benjamin, who were sometimes very much afflicted by them; and this is thought to be the sense of the following phrases,
Judah shall plough, and Jacob shall break his clods; or, "break the clods for him" (e); for Ephraim while he rides, and uses them very hard; as in the days of Joash and Pekah, kings of Israel, when many of the tribes of Judah were slain by them, Kg2 14:12; but rather the meaning is, "I will cause to ride on Ephraim" (f); that is, the Assyrians shall ride upon them, get the dominion over them, carry them captive, and use them to hard service and bondage, as a heifer rid upon by a severe rider while ploughing; and the other tribes shall not escape, though they shall not be so hardly dealt with: "Judah shall plough, and Jacob shall break his clods"; these shall be carried captive into Babylon, and employed in hard and servile work, but more tolerable; as ploughing and breaking clods are easier than to ride upon; and as they had hope of deliverance at the end of seventy years; whereas no promise of return was made to the ten tribes, which is the sense some give; but Pocock and others think that these words regard the tender and gentle methods God took with these people to bring them to obedience to his law. Ephraim being teachable like a heifer, he took hold of her fair neck, and stroked it to encourage her, and accustom her to the hand, and to the yoke; and then put the yoke of his law upon them, add trained them up in his institutions, and used also gentle methods to keep them in obedience; and also set Judah to "plough", and Jacob to "break the clods", prescribed for them; and employed them in good works, in the duties of religion, from whence answerable fruit might have been expected; saying to them, by his prophets, as follows:
(c) "super bonitatem cervicis ejus", Montanus; "super bonitatem colli ipsius", Schmidt; "super praestantiam", Junius & Tremellius, Piscator. (d) "equitare feci", Munster, Rivet. (e) "occabit ei", De Dieu; "occabit illi?" Schmidt. (f) "Equitare faciam in Ephraim", Lyra, Tarnovius; "equitare faciam super Ephraim", so some in Calvin.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain Taught - Used to, and so skilled in. Passed…
Taught - Used to, and so skilled in. Passed over - I laid some lighter yoke upon her, brought some gentle afflictions upon that people to tame them, but this hath not prevailed. Ride - I will ride on Ephraim and tame him. Shall plow - Judah tho' less sinful hath been used to harder labour; hath plowed when Ephraim hath reaped. Break his clods - The same in another proverbial speech, their work at present is harder, but there is an harvest follows. Tho' they sow in tears when going to Babylon, they shall reap in joy at their return.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain Verse 11. Ephraim is as a heifer that is…
Verse 11. Ephraim is as a heifer that is taught] One thoroughly broken in to the yoke.
And loveth to tread out] Goes peaceably in the yoke; and is pleased because, not being nuzzled, she eats of the corn.
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I passed over upon her fair neck] I brought the yoke upon it, that she should not tread out the corn merely, but draw the plough and drag the harrow. These operations of husbandry are all referred to here, with some others. Ephraim shall tread out the corn, that there may be seed for the fields.
Judah shall plough] That the furrows may receive it.
Jacob shall break his clods.] Harrow - that the seed may be covered with the mould.
Israel very frequently made great depredations on Judah; and as this heifer loved to tread out the corn, and not plough, it is therefore added that he should be made to plough, be put under the yoke, namely, that of the Assyrians. What is added, "Judah and Jacob shall plough for themselves," means, that Judah should not now plough for Israel, but for himself; as Israel shall no more make depredations upon him.-Dodd.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain Hos 10:11. Ephraim is a heifer that is taught…
Hos 10:11. Ephraim is a heifer that is taught — Or, that is teachable; and loveth to tread out the corn — In opposition to ploughing; that is, loves the booty not gained by its own labour; or to tread out, and freely eat of the corn which is not its own. The mouth of the ox which trod out the corn was not muzzled. But I passed over — Or caused a yoke to pass over; her fair neck — Laid a light yoke upon her. Ephraim being here compared to a heifer, every thing that is said about him is therefore expressed in the same way as if a heifer were really spoken of. The meaning, laying aside the figurative expression, is, that God imposed a law upon Ephraim, or the Israelites, to direct and govern them. Will make Ephraim to ride — It seems this should rather be rendered, I will ride upon Ephraim, that is, I will be his ruler or director: those who had the management of oxen or heifers in those countries, used often to ride upon them. Thus Bishop Horsley: “This and the following clause give the image of a husbandman mounting his bullock to direct it over the corn.” Judah shall plough, and Jacob shall break his clods — By Jacob here is meant Israel, or the ten tribes, as separated from the two tribes of Judah and Benjamin; and the clause seems to signify that the kingdom of Judah should be superior to that of Israel. Or, the general sense of the verse may be, that the descendants of Jacob should be employed in servile offices by their enemies. Bishop Horsley interprets this difficult passage differently, thus: “The first three clauses of this verse express what had been done for the instruction of Ephraim by the Mosaic institution. The last two predict the final conversion of the Ephraimites, with the rest of the people, and their restoration to a condition of national splendour and prosperity. As if he had said, Notwithstanding the judgments that are to fall upon Ephraim, he was long under the training of my holy law; and the effect of that early discipline shall not be ultimately lost. I will, in the end, bring Ephraim to obedience. Judah shall be diligent in the works I prepare for him; and the whole race of Jacob shall take part in the same labours of the spiritual field, with profit and advantage to themselves.”
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain Ephraim is an heifer that is taught and that…
Ephraim is an heifer that is taught and that loveth to tread out the corn - The object of the metaphor in these three verses seems to be, to picture, under operations of husbandry, what God willed and trained His people to do, how they took as much pains in evil, as He willed them to do for good. One thing only they did “which” He willed, but not because He willed it - what pleased themselves. Corn was threshed in the East chiefly by means of oxen, who were either driven round and round, so as to trample it out with their feet, or drew a cylinder armed with iron, or harrow-shaped planks, set with sharp stones which at the same time cut up the straw for provender. The treading out the grain was an easy and luxurious service, since God had forbidden to “muzzle the ox” Deu 25:4, while doing it. It pictures then the sweet gentle ways by which God wins us to His service. Israel would serve thus far, for she liked the service, “she was accustomed” to it, and “she loved it,” but she would do no more. “She waxed fat and kicked” Deu 32:15.
: “The heifer when accustomed to the labor of treading out the corn, mostly, even unconstrained, returns to the same labor. So the mind of the ungodly, devoted to the slaveries of this world, and accustomed to the fatigues of temporal things, even if it may have leisure for itself, hastens to subject itself to earthly toils, and, inured to its miserable conversation, seeks the renewal of toil, and will not, though it may, cease from the yoke of this world’s slavery. This yoke our Lord would remove from the necks of His disciples, saying, “Take heed, lest at any time your hearts be overcharged with cares of this life, and that day come upon you unawares” Luk 21:34. And again, “Come unto Me, all ye who labor and are heavy laden, and I will refresh you. Take My yoke upon you.” : “Some, in order to appear somewhat in this world, overload themselves with earthly toils, and although, amid their labors, they feel their strength fail, yet, overcome by love of earthly things, they delight in their fatigue. To these it is said by the prophet, “Ephraim is a heifer taught and loving to tread out the corn.” They ask that they may be oppressed; in rest, they deem that they have lighted unto a great peril.”
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And I passed over her fair neck - handling her gently and tenderly, as men put the yoke gently on a young untamed animal, and inure it softly to take the yoke upon it. Yet “to pass over” , especially when it is said of God, always signifies inflictions and troubles.” To pass over sins, is to remit them; to pass over the sinner, is to punish him. “I will make Ephraim to ride or I will make it,” i. e., the yoke, “to ride on Ephraim’s” neck, as the same word is used for “place the hand on the bow;” or, perhaps better, “I will set a rider on Ephraim,” who should tame and subdue him. Since he would not submit himself freely to the easy yoke of God, God would set a ruler upon him, who should be his master. Thus, the Psalmist complains, “Thou hast made men to ride on our head” Psa 66:12, directing us at their pleasure.
: “‘The beauty of the neck’ designates those who sin and take pleasure in their sins. That passing over or ascending, said both in the past and the future, ‘I passed, I will make to ride,’ signifies that what He purposes is most certain. It expresses that same vengeance as, ‘Ye are a stiffnecked people; I will come up into the midst of thee in a moment, and cosume thee’ Exo 33:5. The ‘beauty’ of the ‘neck’ here is the same as the ornament there, when the Lord says, ‘therefore now put off thy ornaments from thee, that I may know what to do unto thee.’ As long as the sinner goes adorned, i. e., is proud in his sins, as long as he stiffens his fair neck, self-complacent, taking pleasure in the ills which he has done, God, in a measure, knows not what to do to him; mercy knows not how, apart from the severity of judgment, to approach him; and so after the sentence of the judge, ‘thou art a stiffnecked people, etc.’ He gives the counsel ‘put off thine ornaments etc.’ i. e., humble thyself in penitence, that I may have mercy upon thee.”
Judah shall plow, Jacob shall break his clods - In the will of God, Judah and Israel were to unite in His service, Judah first, Jacob, after him, breaking the clods, which would hinder the seed from shooting up. Judah being mentioned in the same incidental way, as elsewhere by Hosea, it may be, that he would speak of what should follow on Ephraim’s chastisement. : “When they shall see this, the two tribes shall no longer employ themselves in treading out the grain, but shall plow. To “tread out the corn” is to act “in hope of present gain; to “plow,” is to labor in that, which has no instant fruit, but promiseth it hereafter, i. e., the fulfillment of God’s commands.” “Jacob” will then be the remnant of the ten tribes, who, at Hezekiah’s invitation, out of Ephraim, Manasseh, Issachar, Asher, and Zebulun, joined in celebrating the passover at Jerusalem, and subsequently in destroying idolatry 2 Chr. 30; 31. Hosea had already foretold that Judah and Israel shall be “gathered together,” under “one Head” Hos 1:11. Here, again, he unites them in one, preparing His way first in themselves, then, in others. Judah is placed first, for to him was the promise in his forefather, the patriarch, and then in David. Ephraim was to be partaker of his blessings, by being united to him. The image of the heifer has been dropped. He had spoken of them as farmers; as such he addresses them.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain Neck. I will confine her to harder labour. While…
Neck. I will confine her to harder labour. While the oxen tred out corn, they may eat, Deuteronomy xxv. 4. --- Himself. Juda shall be chastised after the ten tribes; so that none of my people shall escape.
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain taught--that is, accustomed.
taught--that is, accustomed.
loveth to tread out . . . corn--a far easier and more self-indulgent work than ploughing. In treading corn, cattle were not bound together under a yoke, but either trod it singly with their feet, or drew a threshing sledge over it (Isa 28:27-28): they were free to eat some of the corn from time to time, as the law required they should be unmuzzled (Deu 25:4), so that they grew fat in this work. An image of Israel's freedom, prosperity, and self-indulgence heretofore. But now God will put the Assyrian yoke upon her, instead of freedom, putting her to servile work.
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I passed over upon--I put the yoke upon.
make . . . to ride--as in Job 30:22; that is, hurry Ephraim away to a distant region [CALVIN]. LYRA translates, "I will make (the Assyrian) to ride upon Ephraim." MAURER, "I will make Ephraim to carry," namely, a charioteer.
his clods--"the clods before him."
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain 11. And Ephraim, &c.] Rather, Ephraim indeed is a…
11. And Ephraim, &c.] Rather, Ephraim indeed is a heifer broken in and loving to thresh, and I have spared the beauty of her neck; (but now) will I make Ephraim to draw. Israel’s punishment is enhanced by contrast with her former prosperity, which, as a mark of the Divine goodness, is compared to the consideration with which a young heifer is treated by its master. The work of treading out the corn was pleasant and easy; the heifer could eat freely as it walked without a muzzle round and round the threshing-floor (Deu_25:4). But this heifer, that is, Israel, has abused the kindness of its Lord (comp. Deu_32:15), and henceforth shall be put to the heavy labour of the field—a figure for the depressing conditions of life under a foreign master. The rendering ‘spared’ (literally, ‘passed by’) is justified by Mic_7:18; Pro_19:11; it adds a beautiful distinctness to the figure, for the heavy yokes used in the East not only gall the necks of the animals, but often produce deep wounds. The meaning is that Jehovah has hitherto preserved his people from the yoke of captivity; compare the different applications of the same figure in Hos_11:4. ‘Make to draw’; lit. ‘make to ride’, but râkab, as the usage of the cognate word in Arabic shows, can have various secondary meanings. [Space forbids a record of all the explanations of this passage; none is so simple as that of Buhl given above. The objection that to ‘pass by’ is elsewhere used with reference to transgression is not conclusive; the idiom is just as applicable in the present case. There is good authority, however, for the rendering or paraphrase, ‘I mounted upon her fair neck’, though why the ‘beauty’ of the neck should be mentioned, is not clear.]
Judah shall plow] Judah, then, is also a ‘stubborn heifer’, and cannot be exempted from her sister’s punishment.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain (11) Heifer.—Translate, Ephraim is a trained heifer, which loves…
(11) Heifer.—Translate, Ephraim is a trained heifer, which loves to thresh. Here the idea may be that Ephraim loves the easy and free work of treading out the corn, and so becomes fat and sleek; or the act of treading and threshing may point to the rough treatment which Ephraim has in her pride dealt out to her neighbours and enemies. But the former interpretation is more probable. The verse should continue to read thus:—And I passed by the fairness of her neck (to arrest her self-indulgence). I will harness Ephraim for riding—i.e., I will cause a rider, Assyria, to take possession of her, and she shall be bound in unwelcome toil to do the bidding of another.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain And Ephraim is as a heifer that is taught,…
And Ephraim is as a heifer that is taught, and loveth to tread out the corn. Ephraim is compared to a heifer trained. The work she was taught to do was treading cut the corn; by training and habit it had became a second nature, so that she took delight in it. The connecting vowel occurs seldom, and usually with an antique coloring in prose, according to Ewald; it is poetical besides, and used in the concourse of words somewhat closely connected, but not in the strict construct state. Thus is yTibehaO accounted for. This work was probably easier, at all events pleasanter, than plowing or harrowing. In treading out corn oxen were not yoked together, but worked singly, treading it with their feet, or drawing a threshing-sledge, or iron-armed cylinder, over it; they were unmuzzled also, so that they were free to snatch an occasional mouthful of the grain, and frequently fattened by such indulgence. Such had been the position of Ephraim in easy employment, comfortable circumstances like the heifer threshing and allowed to eat at pleasure, pleasantly situated prosperous, self-indulgent, and luxurious. The victories of Ephraim threshing and treading down may perhaps be also hinted at. But I passed over upon her fair neck (margin, the beauty of her neck): I will make Ephraim to ride; Judak shall plough, and Jacob shall break his clods. Times have changed, as is here indicated a yoke, that of Assyria, is placed on the fair neck, a rider is set on the sleek back. Mere onerous and less pleasant labor is now imposed. Judah too is to share the toil, being put to the heavier work of plowing while Jacob the ten tribes, or the twelve including both Judah and Israel shall cross plough; and thus both alike shall be henceforth employed in the heaviest labors of the field and the severest toils of agriculture. Once victorious, Ephraim is now to be subdued; once free and intractable, it must now receive the yoke and engage in laborious service. The expression rb, followed by l, is generally used in a bad sense; "to pass over," says Jerome, "especially when it is said of God, always signifies inflictions and troubles." The fatness of the neck is the ox"s ornament or beauty. That is now to be assaulted or invaded gently it may be, and softly, as men are wont to approach a young untamed animal in order to put the yoke upon it. This passing over, however tender, fixes the yoke on Ephraim"s neck all the same. A more difficult word is bykda, which Ewald
(1) renders, "I will set a rider" on Ephraim, of course to subdue and tame;
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(2) Jerome has, "I will mount or ride," thus representing Jehovah himself as the mediate rider on Ephraim. The first sense has a parallel in Psa_56:12, "Thou hast made men to ride over our head," and thus ruling them at pleasure. Unwilling to bear the easy yoke of their Divine Ruler, they shall be subjected to the tyrant mastery of man. But
(3) Keil says the word here is "not" to mount or ride, "but" to drive or use for drawing and driving," i.e. to harness," as to the plough and harrow. This meaning is best reached by understanding the words thus: "I will make the yoke to ride on Ephraim"s neck;" as bkrh is used in 2Ki_13:16, for "put thine hand upon the bow," margin, "make thine hand to ride upon the bow." The remaining clauses of the verse is a further development of this expression, but extending to Judah; and thus including both Judah and Ephraim, or Jacob both kingdoms. The Septuagint version of the last clause is peculiar; it is Parasiwphsomai Ioudan eniscusei autw Iakwb . That is, as explained by Jerome, "I shall leave Judah for the present and say nothing about him; but whoever, whether of Ephraim or Judah, shall observe my precepts, he shall acquire strength for himself and be called Jacob.
Moral abasement.
Figures drawn from the work of husbandry are frequently found in the sacred Scriptures. No others could have been so wisely employed. As Divine truths were intended for all nations, it was well that illustrations of them should be found in all lauds. The breaking up of the ground, the sowing of seed, the reaping of the harvest, are phenomena well known in every country, and the process has been essentially the same in every age. Whether the harvest grows in the small allotment of the Eastern laborer, who irrigates it with toil and care, or whether it is seen on vast prairie-lands, rippling under the breeze like a sea of gold, the laws of its growth, the mode of its production, are not different; and so wherever he may be the religious teacher may find the old illustrations of spiritual truths. How much poorer would the world have been had Divine lessons been represented by the variable fashions or changeful machinery of man"s invention, which only the archaeologist would understand, instead of being written as they are in the harvest-fields where any wayfarer may read them! Still are the different conditions of "hearers of the Word" represented truly by the different soils which the sower sees in any land. Another and profounder reason for the Divine choice of such illustrations lies in the truth that both nature and grace are of God. The two spheres of being proceed from the same Source, the material being the image of the spiritual. There is a true sowing and reaping in the inward as well as in the outward world; so that in these inspired words we get, not only illustrations, but analogies. Hence the wisdom of the metaphor which is found in vers. 11-13. The twelfth verse shows Israel what it should be, while our text depicts what Israel actually was, and affords us an example of moral abasement which we shall do well to consider.
I MORAL ABASEMENT IS SHOWN IN PREFERRING THE LOWER TO THE HIGHER LIFE. "Ephraim is as a heifer;" whereas, in the next verse, Ephraim is exhorted to be as a husbandman. The former is what the people had become, the latter is what God meant them to be. It is the constant tendency of man thus to sink below a possible ideal. Men of the highest intellectual culture will deprive themselves in their religious life of the liberty and dignity of the sons of God. Many hearers avowedly wait for some overpowering manifestation of God"s presence before they believe in him. They would have upon them some influence so mighty as to be resistless. The evil and adulterous generation is still seeking a sign; and gathers around the Christ, asking, "What sign showest thou? what dost thou work?" Now, the tendency of all this is to ask God that we may be dealt with as animals, not as men as those who are without the spiritual capacities which belong to beings made in the image of God. We would be as the heifer, wanting the yoke and the goad; not as the husbandman, who, obedient to the inner thought that is given to him, intelligently, and freely breaks up the fallow ground, sows the seed, and seeks upon it the blessing of God. But listen to the exhortation of the psalmist: "Be ye not as the horse, or as the mule, which have no understanding, whose mouth must be held in with bit and bridle not, "lest they come near," but because they will not come near to thee" to do thee service; but rather be as a child, so looking for the Father"s glance, so ready to obey his faintest sign, that he can say, "I will guide thee with mine eye". (Psa_32:8, Psa_32:9) Ephraim was called to be as the husbandman (ver. 12), but was content to be as the heifer.
II MORAL ABASEMENT IS SHOWN IN RENDERING A PERFUNCTORY AND IRRELIGIOUS SERVICE. "Ephraim is as a heifer that is taught." She is accustomed to do a certain kind of work, and does it day after day from the memory of the past; as a perfunctory performance, without the inspiration of the thought that it will please her master. Such obedience abounds amongst men. Right acts are done by multitudes, as they were by scribes and Pharisees, without there being in them the moral worth God looks for. For example, it is right for a man to be diligent in business, to do his work with all his might. The idle and thriftless sink ever lower in character and circumstances. But it would not be difficult to find one who is regular and punctual, failing in no engagement, prompt in all his dealings, setting before others a commendable example of hard work thoroughly done, who never has a thought of his Lord"s approval, sees nothing of the eternal issues which may flow from the present life, but is "as a heifer accustomed to the yoke." Such perfunctoriness may creep into religious service; into the prayers which are said by rote, into the gifts which are given from custom, into the work and organization which is the outcome of habit, etc.
III MORAL ABASEMENT IS SHOWN IS OBEYING PROFITABLE COMMANDS FOR THE SAKE OF THEIR PROFIT. "Ephraim is as a heifer that... loveth to tread out the corn." The allusion is to the Eastern custom of driving oxen over the reaped corn, that by their feet or by the implement they dragged behind them the grain might be separated from the straw. In the Pentateuch (Deu_25:4) the command was given, "Thou shalt not muzzle the ox when he treadeth out the corn." The ox was to share in the bountiful gifts God had bestowed on man in the harvest, and might eat what he pleased. Hence, when it is said "Ephraim is as a heifer that.., loveth to tread out the corn," yet refuses to plough till the yoke is forced on its fair neck, the meaning is that Israel obeyed the command of God when they could get any immediate good as the result of obedience, but refused to obey when obedience, like plowing, brought no instant fruit. Well may Trapp remark, "It is an ill sign when men must pick and choose their work; this they will do for God, but not that... Judas will bear the cross, so he may have the bag." It was because our Lord discerned this spirit in his hearers at Capernaum that he rebuked them, saying, "Ye seek me, not because ye saw the miracles, but because ye did eat of the loaves, and were filled. Labor not for the meat which perisheth, but for that meat which endureth unto everlasting life, which the Son of man shall give unto. (Joh_6:26, Joh_6:27; see also Mat_6:33) The true test of character is to be found, not in the morality that wins applause and popularity, but in the righteousness which is followed through evil as well as good report. To all those who are toiling for the sake of what they can get of earthly good, Christ says, "Take my yoke upon you, and learn of me, and ye shall find rest to your souls." if the Spirit of Christ be ours, then we shall find "A life of self-renouncing love is a life of liberty. A.R.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain Render thus,--Ephraim indeed is a heifer, broken in and…
Hos_10:11
Render thus,--Ephraim indeed is a heifer, broken in and loving to thresh, and I have spared the beauty of her neck; but now will I make Ephraim to draw.
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Changes for Ephraim
Israels punishment is enhanced by contrast with her former prosperity, which, as a mark of the Divine goodness, is compared to the consideration with which a young heifer is treated by its master. The work of treading out the corn was pleasant and easy; the heifer could eat freely as it walked without a muzzle round and round the threshing-floor. But this heifer, that is Israel, has abused the kindness of its Lord, and henceforth shall be put to the heavy labour of the field--a figure for the depressing conditions of life under a foreign master. The rendering spared (lit. passed by) is justified by Mic_7:18; Pro_19:2; it adds a beautiful distinctness to the figure, for the heavy yokes used in the East not only gall the necks of the animals, but often produce deep wounds. The meaning is that Jehovah has hitherto pre served His people from the yoke of captivity. (T. K. Cheyne, D. D.)
Ephraims two yokes
Albeit Ephraim bred themselves delicately, and could not endure trouble, or Gods yoke, yet God would put a yoke upon them, and to endure bondage and captivity. The yoke of treading out the corn, which was easy work, is contrasted with the hard yoke of the plough and the harrow. Whence learn--
1. It is a fault incident to our nature to be much addicted to our own ease, and that which brings present content and comfort, and to abhor any lot or way of Gods service which proves contrary to that.
2. It is a great snare to men, making them to dote on an easy way, when they have been accustomed in Gods providence to such a lot, and, by taking too well with it, become effeminate: for Ephraim is taught, and loveth to tread out the corn, that is, hath been tenderly dealt with, and hath accustomed his own heart to that way.
3. God hath an indignation at such as are too delicate, and take too well with ease, and is provoked to put them to trouble. For I passed over upon her fair neck, that is, I brought her under the yoke, who kept herself so dainty: as if a man put a yoke upon the fat and sound neck of an undaunted heifer.
4. Let wicked men tamper as they will, yet they will not get trouble always shifted, but God will bring captivity and bondage, or other trouble upon them. Ephraim shall be tossed into captivity, as a man makes his horse carry him in far journeys.
5. The Lords sentence is universal against all secure and delicate sinners, that He will send toil and trouble upon them, be they less or more corrupt. Therefore doth Judah, though more pure in many things than Israel, come in in the sentence, Judah shall plough, which is a hard labour.
6. The hard lots of sinners may yet, through Gods blessing, prove useful and profitable to them, however they may be ill-satisfied with them. (George Hutcheson.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
The Preacher's Complete Homiletical Commentary 1892 · Public Domain Hos_10:11. Taught] Trained, accustomed to work. Threshing easier than…
CRITICAL NOTES.—
Hos_10:11. Taught] Trained, accustomed to work. Threshing easier than ploughing; an image of freedom and enjoyment (Deu_25:4; Deu_32:15), of productive labour and prosperity. Now put under the yoke, and employed in servile work. Ride] Not mounted, but drive in harness.
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HOMILETICS
SEEKING TO ENJOY THE COMFORTS AND REFUSING THE DUTIES OF RELIGION.—Hos_10:11
The metaphors in this and the next verse are taken from husbandry. Israel, like an ox, was trained to tread out corn, and loved this easy luxuriant service. God had forbidden to muzzle the ox (Deu_25:4). It enjoyed freedom and partook of the results of its labour. Israel served in ease, waxed fat and kicked in prosperity, but refused in adversity. This is typical of many who serve God for selfish ends, who seek to enjoy the pleasures of religion, but refuse its duties. Now this conduct does not commend itself.
I. It is unreasonable. We do not expect wages without work, nor can we reap without sowing. Besides, the joy is in the labour itself. We work with delight when the heart is willing. In all labour performed in a spirit of love there is profit. The service of God is a reasonable, a most delightful service. He is not a taskmaster, for his yoke is easy and his burden light.
II. It is ungrateful.
1. It is not returning according to benefits received. If God has blessed us with gifts and graces, health and strength, should we refuse to thank him? Are we not under deep obligation to make some return?
2. It is manifesting the disobedience of a child. Children are indebted to parents, should be dutiful and obedient. But if after all the care and special training of the child, he is rebellious and selfish, how unkind, how unreasonable! Yet God prospers and blesses men, trains them up in ease and comfort, but they forget and forsake him.
3. It indicates the stubbornness of a beast. A pampered horse kicks and refuses to draw. The wild ass loves to roam in freedom and shuns the yoke. So many love the privileges and cherish not the spirit of the gospel; seek their own ease in Zion, and labour not for the good of others.
III. It is selfish. Religion is not a rapture, but a habit; not a sentiment, but a life. Many nurse their feelings and forget their duties. Like Peter, they would always dwell on the mount, and forsake the market-place and the shop. Instead of living on earth, amid the dangers and trials of service, they seek to rise into ecstasy, and soar into the third heavens. There is nothing honourable or honest in this. It is selfish and crafty to shun our daily duty. We must deny ourselves, count our master worthy of all honour and homage, “that the name of God be not blasphemed.”
IV. It is impossible.
1. It violates the order of nature. Everywhere action and enjoyment go together. The lark sings when it soars aloft on its wings. The child laughs merrily when it plays. The beauty and vigour of the body result from exercise. So the happiness of religion springs from a consciousness of duty done. The sphere of activity is higher than that of passivity. It is more blessed to give than receive, and the highest blessedness consists in the legitimate exercise of the highest powers. This is the law of our being, and makes us like God, who is “blessed for evermore.”
2. It contradicts the will of God. God’s law is the rule of our life and obedience the source of our happiness. God is only pleased with those who love and obey him. “Ye are my friends, if ye do whatsoever I command you.” We must not seek our own will, but follow him who “pleased not himself.” We cannot possess the comforts unless we live the life of the righteous. We cannot eat unless we work. The pleasures of religion must not be separated from the duties of religion. “If ye know these things happy are ye if ye do them.”
HOMILETIC HINTS AND OUTLINES
Spiritual husbandry.
1. Some tread out corn, to provide seed for the fields of labour.
2. Some plough, to prepare the ground to receive it.
3. Others harrow, break the clods to cover the seed when sown. Men are often united, as well as separated, in the work of God. Each a work of his own, yet all cooperate for the general good.
Methods of training men for God’s service.
1. By gentle work, attractive enjoyments, an easy yoke.
2. By harder bondage, if easy labour will not win. When mild measures fail, God often tries harsh measures. Men have to plough, break up clods, if they love the ease and shun the toils of religion.
3. Yet even then God displays mercy, handles them gently, as we put the yoke tenderly on a young untamed animal to inure it to labour. In judgment God remembers mercy. But if the mercy be despised and the work refused, the judgment will be the heavier. God would set a rider in Ephraim to tame and subdue them. “Thou hast caused men to ride over our heads.”
The gods are just, and all our pleasant vices
Make instruments to scourge us.
ILLUSTRATIONS TO CHAPTER 10
Hos_10:11. Duty and delight. Those who give to God only the shadow of duty can never expect from him a real reward [Flavel]. Employment is the salt of life. As salt gives relish to food, so employment prevents insipid and unwholesome feelings, and gives pleasure to life. Life is a delight just in the degree that it is consecrated to action.
Life is duty—noblest therefore
He who best that course selects;
Never waiting, asking “wherefore?”
Acting as his heart directs.
The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 10:11 Because Israel was not faithful to the covenant,…
10:11 Because Israel was not faithful to the covenant, the Lord placed on her a heavy yoke—the divine correction required to bring her back to him.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.