The inhabitants of Samaria will be in terror for the calves of Beth Aven; for its people will mourn over it, Along with its priests who rejoiced over it, for its glory, because it has departed from it.
Parallel Translations
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The inhabitants of Samaria will be in terror for the calves of Beth Aven; for its people will mourn over it, Along with its priests who rejoiced over it, for its glory, because it has departed from it.
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The inhabitants of Samaria shall fear because of the calves of Beth-aven: for the people thereof shall mourn over it, and the priests thereof that rejoiced on it, for the glory thereof, because it is departed from it.
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The inhabitants of Samaria shall be in dread for the calves of Beth-aven; for the people thereof shall mourn over it, and the priests thereof shall tremble for it, for its glory, because it is departed from it.
Cross-references (17)
Passages linked to Hosea 10:5 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- Hosea 9:11 As for Ephraim, their glory will fly away like a bird. There will be no birth, no one with child, and no conception.
- 2 Kings 23:5 He got rid of the idolatrous priests, whom the kings of Judah had ordained to burn incense in the high places in the cities of Judah, and in the places around Jerusalem; those also who burned incense to Baal, to the sun, and to the moon, and to the planets, and to all the army of the sky.
- Hosea 5:8 “Blow the cornet in Gibeah, and the trumpet in Ramah! Sound a battle cry at Beth Aven, behind you, Benjamin!
- Hosea 4:15 “Though you, Israel, play the prostitute, yet don’t let Judah offend; and don’t come to Gilgal, neither go up to Beth Aven, nor swear, ‘As Yahweh lives.’
- Hosea 8:5-6 Let Samaria throw out his calf idol! My anger burns against them! How long will it be until they are capable of purity? For this is even from Israel! The workman made it, and it is no God; indeed, the calf of Samaria shall be broken in pieces.
- 1 Samuel 4:21-22 She named the child Ichabod, saying, “The glory has departed from Israel!” because God’s ark was taken, and because of her father-in-law and her husband. She said, “The glory has departed from Israel; for God’s ark has been taken.”
- Hosea 13:2 Now they sin more and more, and have made themselves molten images of their silver, even idols according to their own understanding, all of them the work of the craftsmen. They say of them, ‘They offer human sacrifice and kiss the calves.’
- 2 Kings 10:29 However, Jehu didn’t depart from the sins of Jeroboam the son of Nebat, with which he made Israel to sin, the golden calves that were in Bethel and that were in Dan.
- 2 Kings 17:16 They abandoned all the commandments of Yahweh their God, and made molten images for themselves, even two calves, and made an Asherah, and worshiped all the army of the sky, and served Baal.
- 2 Chronicles 11:15 He himself appointed priests for the high places, for the male goats, and for the calves which he had made.
- Zephaniah 1:4 I will stretch out my hand against Judah, and against all the inhabitants of Jerusalem. I will cut off the remnant of Baal from this place: the name of the idolatrous and pagan priests,
- Acts 19:27 Not only is there danger that this our trade come into disrepute, but also that the temple of the great goddess Artemis will be counted as nothing and her majesty destroyed, whom all Asia and the world worships.”
- Revelation 18:11-19 The merchants of the earth weep and mourn over her, for no one buys their merchandise any more: merchandise of gold, silver, precious stones, pearls, fine linen, purple, silk, scarlet, all expensive wood, every vessel of ivory, every vessel made of most precious wood, and of brass, and iron, and marble; and cinnamon, incense, perfume, frankincense, wine, olive oil, fine flour, wheat, sheep, horses, chariots, and people’s bodies and souls. The fruits which your soul lusted after have been lost to you. All things that were dainty and sumptuous have perished from you, and you will find them no more at all. The merchants of these things, who were made rich by her, will stand far away for the fear of her torment, weeping and mourning, saying, ‘Woe, woe, the great city, she who was dressed in fine linen, purple, and scarlet, and decked with gold and precious stones and pearls! For in an hour such great riches are made desolate.’ Every ship master, and everyone who sails anywhere, and mariners, and as many as gain their living by sea, stood far away, and cried out as they looked at the smoke of her burning, saying, ‘What is like the great city?’ They cast dust on their heads, and cried, weeping and mourning, saying, ‘Woe, woe, the great city, in which all who had their ships in the sea were made rich by reason of her great wealth!’ For she is made desolate in one hour.
- Joshua 7:2 Joshua sent men from Jericho to Ai, which is beside Beth Aven, on the east side of Bethel, and spoke to them, saying, “Go up and spy out the land.” The men went up and spied out Ai.
- Judges 18:24 He said, “You have taken away my gods which I made, and the priest, and have gone away! What more do I have? How can you ask me, ‘What ails you?’ ”
- 1 Kings 12:28-32 So the king took counsel, and made two calves of gold; and he said to them, “It is too much for you to go up to Jerusalem. Look and behold your gods, Israel, which brought you up out of the land of Egypt!” He set the one in Bethel, and the other he put in Dan. This thing became a sin; for the people went even as far as Dan to worship before the one there. He made houses of high places, and made priests from among all the people, who were not of the sons of Levi. Jeroboam ordained a feast in the eighth month, on the fifteenth day of the month, like the feast that is in Judah, and he went up to the altar. He did so in Bethel, sacrificing to the calves that he had made, and he placed in Bethel the priests of the high places that he had made.
- 2 Chronicles 13:8 “Now you intend to withstand the kingdom of Yahweh in the hand of the sons of David. You are a great multitude, and the golden calves which Jeroboam made you for gods are with you.
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John Calvin 1540 · Public Domain I shall first briefly touch on what I have…
I shall first briefly touch on what I have mentioned in reading over the text; that is, that some interpreters expound this verse of the exile of the people. The word גור, gur, signifies to be banished: and it means also to fear; but the context, as we shall see, will not allow it to be taken here in the sense of being banished. Some render the other word שכן, shecan, to dwell, but they are mistaken. The Prophet simply means that the inhabitants of Samaria were now glorying in their calves, (for the calves we know, were in Dan and Bethel,) but that in a short time the Lord would strike them with terror, and the cause we shall see hereafter.
I now come to show the real meaning of the prophet The inhabitants of Samaria, he says shall fear, because of the calves of Bethaven. The Prophet derides the folly of the people of Israel in worshipping calves, and in thinking that the whole hope of safety was included in them. How so? “They are constrained” he says, “to weep for the exile of their calf; so far is it from being able to bring them any aid, that the citizens of Samaria in vain deplore its captivity.” By way of contempt, he calls the calves, heifers. He might have used the masculine gender; but the whole of the verse glances at the madness of the people of Israel, because they were so grossly delirious in their superstitions, and yet were wholly insensible. Then the inhabitants of Samaria shall fear for the calves of Bethaven, because idolaters, when they see some danger to their idols, tremble, and would gladly bring aid; and this very fear betrays their stupidity and madness. For why do not the gods help themselves, instead of expecting help from mortals? We now understand the design of the Prophet.
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But he says, They will mourn over it The number is here changed. He had said, “because of the heifers;” and now he expresses the kind by putting down a relative of the masculine gender ו, vau . He therefore returns to “calves,” and afterwards uses the singular number; for there was one only at Bethaven, the other was at Dan. But we have already shown why the Prophet called them heifers.
Its people, he says, shall mourn for it, yea, even the priests also. Some think that כמרים, camerim, priests were called by this terms because they put on black vestments in celebrating their rites; for the word “kemer” means black; but this is a vain conjecture: and the Rabbis, as it often appears, are very bold in their figments; for they regard not what is true, but only make conjectures, and wish that whatever comes to their minds to be counted as oracular; nor do they regard history, but advance without reason what pleases them. Another explanation of the word may be adduced, and one in my judgement more probable; for the word signifies also to ring again or to resound; and the priests, we know, made, in performing their services, great noises and howling; as Elijah says
‘Cry aloud, for your Baal is perhaps asleep,’ (1 Kings 18:27.)
If their conjecture is allowable, I would rather say that they were called by this word on account of the noise they made. But I leave the thing undecided. It was, however, a name commonly in use, as it appears from other places. For by this name כמרים, camerim were those new priests called, whom Josiah took away, as it is related in 2 Kings 23. But whether they had this name from their noises, or the black colour of their vestments, it is still certain that they were the priests of false gods.
The Prophet now says, that the priests also shall mourn, for the verb אבל, abel, is to be repeated. He afterwards adds, יגילו על-כבודו, igilu ol-cabudu; the relative, who, is wanting — who exult, but it is to be understood after כמרים, who exult for it. But why should they mourn? They shall mourn for its glory, because it had departed: they shall now begin to mourn, because the glory of the calf had passed away from it. Here the Prophet teaches that the glorying, by which hypocrites deceive themselves, will not be permanent; for the Lord will surely lead them, as we shall see, to sudden and unexpected shame. He then says that there would be mourning for the calves among the citizens of Samaria. They indeed thought that the kingdom was well fortified, for they had erected temples in their borders, to be, as it were, their fortresses. They hence imagined themselves to be safe from every incursion of enemies. The Prophet says, “Nay, they shall mourn for their calf.” How so? Truly its own people shall mourn for it. He goes farther, and calls all its worshipers, the people of the calf: and we know that the whole kingdom of Israel was implicated in that superstition. Yea, he says, even the priests, who exult for it, shall mourn. Why? Because its glory shall depart from it. 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 When the calf shall be carried away.
When the calf shall be carried away.
Chemarims were certain idolatrous priests, which did wear black apparel in their sacrifices, and cried with a loud voice: which superstition Elijah derided, 1 Kings 18:27, read 2 Kings 23:5.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain Hos 10:5 The inhabitants of Samaria shall fear because…
Hos 10:5 The inhabitants of Samaria shall fear because of the calves of Bethaven: for the people thereof shall mourn over it, and the priests thereof [that] rejoiced on it, for the glory thereof, because it is departed from it.
Ver. 5. The inhabitants of Samaria shall fear] sc. When God shall break the necks of their altars, and spoil their images, as Hos 10:2. They feared not God, by their own confession, Hos 10:3, therefore they are full of base fears, whereof the true fear of God would have freed them, Mat 10:28. He that feareth God needeth not fear any other thing, or person, Psa 112:7; but can say with David, "My feet," that is, mine affections, "stand in an even place," that is, in an equal tenor; Impavidum ferient ruinae. "I shall rest in the day of trouble, when he cometh up against the people" (saith holy Habakkuk, Hab 3:16). I shall rejoice in the God of my salvation; when those that fear not God shall be at their wits’ end; yea, they shall be mad for the sight of their eyes that they shall see, Deu 28:34.
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Because of the calves of Bethaven] Calves in the feminine gender, she-calves, by way of contempt and derision, as Jerome noteth; as Isa 3:12, "women rule over them." The Jews at this day look upon women as a lower creation, and do not allow them to enter into the synagogue. As among the Turks they never go to church, neither is there any reckoning made of their religion. The heathens had the like conceits and expressions: O Phrygiae, neque enim Phryges - Aχηιδες ουκ ετ Aχαιοι, &c. (Virg. Aeneid. 9. Hom. II 8). We cannot speak overbasely of idols; the Scripture calleth them excrements, nothings, &c. Luther wonders that Jeroboam, knowing how ill the people had sped with their golden calf in the wilderness, should yet dare to set up two at Dan and Bethel (both here called Bethaven, or houses of iniquity); and a man might as well wonder that, having as great a miracle wrought before him in the drying up of his hand, as St Paul at his conversion, yet was he no whit wrought upon. But if God strike not the stroke, if the Spirit set not in with the means, all is to no purpose. Who would think that men should ever be so void of reason as to trust in that which cannot save itself from the enemies’ hands? as these calves of Bethaven, and as the Papists’ breaden god, brought into the field by the rebels of Norfolk in King Edward VI’s days; neither was there lacking masses, crosses, banners, candlesticks, with holy bread, and holy water plenty, to defend them from devils and all adversary power; which, in the end, neither could help their friends nor save themselves from the hands of their enemies; but again both the consecrated god, and all the trumpery about him, was taken in a cart, and there lay all in the dust; leaving to them a notable lesson of bitter experience, saith Mr Fox, who relateth it.
For the people thereof] i.e. of the calf, to whom they had dedicated themselves; as the Moabites are called the people of Chemosh, Num 21:29, and Turks Mahometans. "For all people will walk every one in the name of his god, and we will walk in the name of the Lord our God for ever and ever," Mic 4:5.
Do mourn over it] As those women wept for Tammuz, Eze 8:14, that is, for Osiris, king of Egypt, whose image they had adored, as those, Rev 18:15, wailed over that old whore, when they saw her a broiling; as idolatrous Micah cried after his gods, Jdg 18:24, and as the people of the East Indies, in the isle Ceylon, having an ape’s tooth which they had consecrated gotten from them, mourned, and offered an incredible mass of treasure to recover it. Should not men then mourn after the sincere service of God, and hold it dear to their souls?
And the priests thereof that rejoiced in it] Heb. the Chemarims, or chimney chaplains, that were all black and sooty with the smoke of the sacrifices, and were therefore called Chemarim, or Camilli, as affecting a black habit, sanctimoniae ergo; therefore sacred, or having black brand marks upon their bodies, in honour of their idols, whereof these haply were the Hierophantae, or masters of the ceremonies, and made a great gain thereof the ground of their joy; for it is κερδος because κεαρ ηδει, gain so called, because it delights the heart.
For the glory thereof] i.e. of the calf, the beauty and bravery of its worship, all is now utterly gone.
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 The citizens who dwelt yet safe in Samaria, but…
The citizens who dwelt yet safe in Samaria, but knew that the Assyrian invaded the kingdom, beat Israel’s army, and took his city; these idolatrous citizens were in bodily fear for their gods, lest the Assyrians should rudely spoil their godships.
Because of the calves of Beth-aven: some give the reason of their fear, because they had sinned by these calves, and provoked God, therefore should this fear seize them; but it is more likely this doth speak the object of the Samaritans’ fears, their cow-calves (as by way of contempt in the Hebrew) were the goodly deities they were afraid for; yet they trusted in these for aid against enemies, and now fear they have not power enough to defend themselves: what brutes are idolaters! Of this
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Beth-aven, principal seat of the calf god, see Hos 4:15.
The people thereof; they who dwelt at Beth-aven, who had gain and profit by the idol, to which many resorted; or else they that were addicted to this idol, worshipped it, and trusted in it.
Shall mourn over it; howl and cry over the endangered god: so let all their sorrows be multiplied that hasten after any strange god.
The priests thereof, that were to attend and offer sacrifices to these calves; the priests were like to lose their livings with their idol.
That rejoiced on it: these priests formerly were fed, clothed, enriched, and got into credit by these their idols, this made them right glad.
The glory thereof, all its credit and veneration, is departed from it; is vanished: it was once taken for a god, but now the case is altered, it is turned into a captive, and with loss of liberty hath lost its deity also; the Assyrians have either broken it, or carried it in derision into Assyria.
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 The inhabitants of Samaria shall fear because of the…
The inhabitants of Samaria shall fear because of the calves of Bethaven,.... Or, "the cow calves" (w), as in the original; so called by way of derision, and to denote their weakness and inability to help their worshippers; and so Bethel, where one of these calves was, is here, as elsewhere, called Bethaven; that is, the house of iniquity, or of an idol, by way of contempt; and may take in Dan also, where was the other calf, since both are mentioned; unless the plural is put for the singular: now the land of Israel being invaded by the enemy, the inhabitants of Samaria, which was the metropolis of the nation, the king, nobles, and common people that dwelt there, and were worshippers of the calves, were in pain lest they should be taken by the enemy; or because they were, these places falling into his hands before Samaria was besieged, or at least taken; and these calves being broken to pieces, which they had worshipped, and put their trust in, they were afraid the ruin of themselves and children would be next, and was not very far off:
for the people thereof shall mourn over it; either the people of Samaria, the same with the inhabitants of it; or rather the people of Bethaven, where the idol was; but now was broke to pieces, or carried away; though it is generally interpreted of the people of the calf, the worshippers of it, who would mourn over it, or for the loss of it, being taken away from them, and disposed of as in Hos 10:6. The Jews (x) have a tradition, that, in the twentieth year of Pekah king of Israel, Tiglathpileser king of Assyria came and took away the golden calf in Dan; and, in the twelfth year of Ahaz, another king of Assyria (Shalmaneser) came and took away the golden calf at Bethel:
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and the priests thereof that rejoiced on it; the Chemarims, as in Zep 1:4; or "black" (y) ones, because of their meagre and sordid countenances, or black clothing: the same word the Jews use for Popish monks: here it designs the priests of Bethaven, or the calf, who before this time rejoiced on account of it, because of the sacrifices and presents of the people to it, and the good living they got in the service of it; but now would mourn, as well as the people, and more, because of being deprived of their livelihood. Some read the words without the supplement "that, the priests thereof rejoiced on it"; which some interpret according to a tradition of the Jews mentioned by Jerom, though by no other, as I can find; that the priests stole away the golden calves, and put brasen and glided ones in the place of them; so that when they were carried away the people mourned, taking them to be the true golden calves; but the priests made themselves merry with their subtle device, and rejoiced that their fraud was not detected; but rather the word here used, as Pocock and others have observed, is of that kind which has contrary senses, and signifies both to mourn and to rejoice; and here to mourn, as perhaps also in Job 3:22; and so Ben Melech observes, that there are some of their interpreters who understand it here in the sense of mourning:
for the glory of it, because it is departed from it; either because of the glory of the calf, which was gone from it, the veneration it was had in, the worship which was given to it, and the gems and ornaments that were about it; or rather the glory of Bethaven, and also of Samaria, and indeed of all Israel, which was carried captive from them; that is, the calf, which was their god, in which they gloried, and put their trust and confidence in.
(w) "vaccas, V. L. "ad. vitulas", Pagninus, Montanus; "propter vitulas", Junius & Tremellius, Piscator; "ob vitulas, Cocceius. (x) Seder Olam Rabba, c. 22. p. 60, 61. (y) "atrati ejus", Junius & Tremellius, Piscator.
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 Because of the calves - Because they had sinned…
Because of the calves - Because they had sinned by these calves, therefore did this fear seize them. The people - They who dwelt at Beth-aven. That rejoiced on it - These priests formerly were fed, clothed, and enriched by this idol, this made them right glad. The glory thereof - All its credit is vanished. Is departed - The Assyrians have either broken it, or carried it in derision into Assyria.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain Verse 5. The inhabitants of Samaria shall fear] According…
Verse 5. The inhabitants of Samaria shall fear] According to Calmet, shall worship the calves of Beth-aven; those set up by Jeroboam, at Beth-el. Fear is often taken for religious reverence.
The people thereof shall mourn] On seeing the object of their worship carried into captivity, as well as themselves.
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And the priests thereof] כמרים kemarim. The priests of Samaria, says Calmet, are here called kemarim, that is, black coats, or shouters, because they made loud cries in their sacrifices. Instead of יגילו yagilu, "they shall rejoice;" learned men propose ילילו yalilu, "shall howl," which is likely to be the true reading, but it is not supported by any of the MSS. yet discovered. But the exigentia loci, the necessity of the place, requires some such word.
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 10:5. The inhabitants of Samaria — That is,…
Hos 10:5. The inhabitants of Samaria — That is, the kingdom of Israel; shall fear — “Be in a consternation.” — Horsley. Because of the calves of Beth-aven — The Jewish writers have a tradition, that the golden calf at Dan was taken away by Tiglath-pileser, when he subdued Galilee, 2Ki 15:29; and the other at Beth-el, (here called Beth-aven: see note on chap. Hos 4:15,) by order of Shalmaneser, of which probably this is a prophecy. For the people thereof shall mourn over it — Hebrew, אבל עליו, shall grieve for him; and the priests thereof that rejoiced in it — Being fed, clothed, and enriched by it, shall now sorrow over it; for the glory thereof — The riches of its temple; because it is departed — The Assyrians either broke it, or carried it away into Assyria. Both priests and people shall mourn and be distressed when they see it disgraced.
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 The inhabitants of Samaria shall fear because of -…
The inhabitants of Samaria shall fear because of - (i. e., for) the calves of Beth-aven He calls them in this place “cow-calves,” perhaps to denote their weakness and helplessness. So far from their idol being able to help “them, they” shall be anxious and troubled for their idols, lest these should be taken captive from them. The “Bethel (House of God)” of the patriarch Jacob, was now turned into “Bethaven, the house of vanity.” This, from its old sacred memories, was a more celebrated place of the calf-worship than Dan. Hosea then gives to the calf of Bethel its precedence, and ranks both idols under its one name, as “calves of the house of vanity.”
For the people thereof shall mourn over it - They had set up the idols, instead of God; so God calls them no longer His people, but “the people of the calf” whom they had chosen for their god; as Moab was called “the people of Chemosh” Num 21:29, its idol. They had joyed in it, not in God; now they, “its people” and its priests, should “mourn over” it, when unable to help itself, much less, them. Both their joy and their sorrow showed that they were without excuse, that they had “gone willingly after the” king’s “commandment,” serving it of their own free-will out of love, not out of fear of the king, and, neither out of love or fear, serving God purely.
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For the glory thereof, because it is departed from it - The true glory of Israel was God; the Glory of God is in Himself. “The glory of the calves,” for whom Ephraim had exchanged their God, was something quite outward to them, the gold of which they were made, and the rich offerings made to them. Both together became an occasion of their being carried captive. They mourned, not because they had offended God by their sin, but for the loss of that dumb idol, whose worship had beetn their sin, and which had brought these heavy woes upon them. Impenitent even under chastisement! The prophet does not mention any grief for “the despoiling of their country, the burning of their cities, the slaughter of their people, their shame” . One only thing he names as moving them. Even then their one chief anxiety was, not that God was departed from them, but that their calf in which they had set their “glory,” whereupon they so franticly relied, on which they had lavished their substance, their national distinction and disgrace, was gone. Without the grace of God people mourn, not their sins, but their idols.
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 The kine of Bethaven. The golden calves of Jeroboam,…
The kine of Bethaven. The golden calves of Jeroboam, (Challoner) one of which (Haydock) was set up at Bethel. (Worthington) --- The feminine cows, is spoken in ridicule; as (Calmet) O vere Phrygiæ, (Virgil) Æneid ix. Isis was represented with a cow’s head. (Herodotus ii. 41.) --- Rejoiced. To avoid this apparent contradiction, the Jews relate that the priests had sent a brazen calf to the Assyrians, and secreted the golden one. While they rejoiced at their success, Salmanasar, (Seder. Olam.) or Sennacherib, discovered the cheat, and came to destroy the kingdom. (St. Jerome) --- This has the air of a fable. If (Calmet) we substitute e for g, in yagilu, (Haydock) we may give a good sense to the Hebrew. "The people shouting, or in black, (cemaraiv) have been in sorrow, because their glory is taken from them: so the idol is called, Psalm cv. 20. (Calmet)
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 fear because of the calves--that is, shall fear for…
fear because of the calves--that is, shall fear for them.
Beth-aven--substituted for Beth-el in contempt (Hos 4:15).
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it--singular, the one in Beth-el; after the pattern of which the other "calves" (plural) were made. "Calves" in the Hebrew is feminine, to express contempt.
priests--The Hebrew is only used of idolatrous priests (Kg2 23:5; Zep 1:4), from a root meaning either "the black garment" in which they were attired; or, "to resound," referring to their howling cries in their sacred rites [CALVIN].
that rejoiced on it--because it was a source of gain to them. MAURER translates, "Shall leap in trepidation on account of it"; as Baal's priests did (Kg1 18:26).
the glory thereof--the magnificence of its ornaments and its worship.
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain 5. The judgment will produce consternation. Will the “calves”…
5. The judgment will produce consternation. Will the “calves” be able to help? No! Instead, the people will have the greatest concern for them. This is certainly an ironical situation.
Calves — LXX. and Peshitto have the singular, calf, which is favored by his, that is, the calf’s, people and priest. If the plural is correct it would indicate that more than one calf (1Ki_12:29) was worshiped there.
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Beth-aven — Beth-el (Hos_4:15).
Mourn — Because of the impending doom.
Priests — Hebrews Chemarim. Not the common Old Testament term for priests. In Syriac and Aramaic it is the ordinary term for priests; in the Old Testament it seems to be confined to the priests ministering at the high places and in connection with the calf worship, which Hosea considers a counterfeit Jehovah worship; it is therefore a term of contempt (Zep_1:4; 2Ki_23:5). The English translation carries “shall mourn” over to the next clause as the predicate of the subject priests; but the Hebrew, contrary to the English translation, seems to connect “rejoiced” with priests, so as to read, “and the priests thereof shall rejoice for it, for the glory thereof, because it is departed from it.” The thought of rejoicing is out of place here; we expect a verb similar to mourn. Some commentators, though admitting that elsewhere the verb is used to express joyful emotions, think that here it is used in the sense of running about distracted with grief. The change of one consonant produces a verb to writhe, to tremble, and a verb of such or similar meaning is expected here.
For the glory — Defines more clearly for it; the glory of the calf consists of its prestige, its influence, and not only of the “costly apparatus of its worship.” Its prestige vanishes when it proves itself unable to assist its worshipers, or even to protect itself.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain 5. shall fear because of the calves of Beth-aven]…
5. shall fear because of the calves of Beth-aven] The statement is keenly ironical. So far from being able to help their worshippers, the ‘calves of Beth-aven’ shall occasion the greatest anxiety to their worshippers. Probably however we should make a slight emendation, and render, shall bemoan the calves (yânûdû for yâgûrû); comp. the parallel clause. ‘Beth-aven’ is a contemptuous name for Bethel (see on Hos_4:15); the ‘calves’, or more literally ‘she-calves’, may indicate what we should not otherwise have known, that Jeroboam’s ‘calf’ (or small bull) was only the chief of several of these idolatrous symbols. It should be added however that the Sept. and the Pesh. have the masc. sing. form, so that the text is not beyond dispute, especially as Hosea immediately afterwards employs pronominal suffixes of the 3rd pers. sing. masc. The feminine form in the received reading is perhaps to be explained as expressing contempt (Ἀχαιΐδες οὐκ ἔτʼ Ἀχαιοί, Il. 11. 235, has been compared); it is used nowhere else of the steer-gods.
for the people thereof, &c.] Rather, yea, his people shall mourn for it, and his priests shall tremble for it, for their glory, because it is gone into exile from them. Again keenly ironical. ‘His people’ means the steer-god’s people; Jehovah’s people they are no more: ‘Call his name Not-my-people’ (Hos_1:9). The ‘priests’ of the idol, too, are not dignified by the title kôhǎnîm: the word used (k’mârîm, as in 2Ki_23:5; Zep_1:4) comes, directly or indirectly, from the Assyrian kamâru ‘to throw down’; it describes the priests as those who prostrate themselves in worship (Fred. Delitzsch, Assyrian and Hebrew, pp. 41, 42). Comp. below, on Hos_11:8. ‘Their glory’, i.e. the steer-god; comp. Psa_106:20. Literally, however, it is ‘his glory’, which might of course mean the splendid appurtenances of the worship of the steer. ‘Shall tremble’; yâgîlû borrows the sense of yâkhîlu; it seems preferred for the sake of the assonance with gâlâh (‘it is gone into exile’). Or there may be a scribe’s error in the case.
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 (5) It is hard to express the sarcastic force…
(5) It is hard to express the sarcastic force and concentrated scoff of the original: “calves,” literally, she calves, the feminine form to express contempt, the plural in allusion to the scattered worship in numerous shrines throughout Israel (or, perhaps, a pluralis majestatis of mockery). The next clause should read thus:—For it (pers. pronoun, referring to the calf par excellence of the chief seat of worship at Bethel, here degraded into Bethaven), people mourn because of it, and its priests tremble because of it. (The word for “priests,” kemarîm, means always idolatrous priesthood.
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 The inhabitants of Samaria shall fear Because of the…
The inhabitants of Samaria shall fear Because of the calves of Beth-aven. Samaria was the capital of Israel, the northern kingdom. Bethel means "house of God," once a place of sacred memory from its association with the history of the patriarch Jacob; afterward one of the two centers of idolatrous worship, and here called Beth-aven, "house of vanity," because of the idolatry. The word for "calves" is in the feminine, in order to express contempt for those idols which Jeroboam set up. With this have been compared the following expressions in Greek and Latin: Acaiidev ouk et Acaioi , and O vere Phrygiae, nec enim Phryges! The Hebrews ignored the existence of female divinities, as of their, ten names of the Deity all are masculine. The feminine may also imply their weakness; so far from helping their worshippers, their worshippers were in trepidation for them, or rather it, lest it should be carried away captive. Further, this same word is in the plural, to cast ridicule on it, as if mimicking the plural of majesty, or rather, perhaps, to include that of Dan, or to intimate that the calf of Bethel, the more celebrated place, was that after which the calf of Dan and probably those of other places were fashioned, especially so as it is afterwards referred to in the singular. Besides, a few a very few manuscripts, it is true, read the singular, as also the LXX, which has moscov , and the Syriac; while Bathe, relying on these authorities, maintains the reading to have been tlgl in the singular. Others suppose an enallage of both gender and number; or an indefinite generality is expressed by the plural, while for abstracts the feminine is used. The coming punishment is casting its shadow before, so that the inhabitants, perceiving symptoms of its approach, tremble for their god of gold, now, like themselves, in greatest jeopardy. For the people thereof shall mourn over it. The people of Israel are now called the people of the calf, as once they had been the people of Jehovah, and as Moab was called the people of Chemosh. They had chosen the calf for their god. Of their own free-will they had done so, though at first enjoined and prompted to adopt this course by the mandate of their king; they had even rejoiced and gloried in it. Now they mourn for their idol, which can neither help itself nor them.
And the priests thereof that rejoiced on it, for the glory thereof, because it is departed from it. According to this rendering, the relative must be understood before "rejoiced," which, though quite possible and not ungrammatical, is, however, unnecessary. The Hebrew commentators all understand the word in the sense of "joy" or "jubilation;" thus Rashi says," Why is it that its people mourn over, it and its priests, who always rejoiced over it, now mourn over its glory that is gone away?" The word lygi, however, is primarily "to twist or whirl one"s self," and is thence applied to any violent emotion, generally of joy, also of anxiety and fear, as here, so that the simpler and more correct rendering is, the priests thereof shall tremble for it, for its glory, because it is departed from it. The priests here mentioned have a peculiar name, kemarim, from kamar, to be black, from the black garments in which they ministered, and are thus distinguished as ministers of a foreign cult; for kohen is the usual word for a Hebrew priest, and his robe of office is said to have been white. The glory of the calf-god was not the temple treasure at Bethel, nor its glory as the state God set up there, but the honor and the Divine halo with which its worship there was surrounded. Thus Kimchi: "When its glory is departed from it; and this means the honor of its worship. When the calf is broken before their eyes its glory shall depart from it." The perfects of "mourn" and "departed" are prophetic, denoting the certainty of the events, though yet future; while galah and yagilu form the favorite assonance. But a question still remains Why is Samaria and not Beth-avert said to mourn? To this the explanation of Kimchi is a satisfactory reply: "The inhabitants of Samaria tremble. And the prophet makes mention of Samaria, though there were no calves there, because it was the metropolis of the kingdom, where the kings of Israel resided, and it was these kings who strengthened the people in the worship of the calves. And he says," When Bethel is laid waste, and the calves cannot deliver it, the inhabitants of Samaria tremble for themselves, which place (Samaria) the King of Assyria laid siege to for three years."
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 The inhabitants of Samaria shall fear because of the…
Hos_10:5-6
The inhabitants of Samaria shall fear because of the calves of Beth-aven.
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These verses dilate, with keen irony, on the fate of the first half of Israels sin, the calf. It was thought a god, but its worshippers would be in a fright for it. Calves, says Hosea, though there was but one at Bethel; and he uses the feminine, as some think, depreciatingly. Beth-aven, or the house of vanity, he says, instead of Beth-ei, the house of God. A fine god whose worshippers had to be alarmed for its safety! Its people,--what a contrast to the name they might have borne, My people! God disowns them, and says, They belong to it, not to Me. The idolatrous priests of the calf worship will tremble when that image, which had been shamefully their glory, is carried off to Assyria and given as a present to King Jareb,--a name for the King of Assyria meaning the fighting or quarrelsome king. The captivity of the god is the shame of the worshippers. To be ashamed of their own counsel is the certain fate of all who depart from God; for, sooner or later, experience will demonstrate to the blindest that their refuges of lies can neither save themselves nor those who trust in them. But shame is one thing and repentance another; and many a man will say, I have been a great fool, and my clever policy has all crumbled to pieces, who will only therefore change his idols, and not return to God. (A. Maclaren, D. D.)
The degrading influence of false worship
Doctrine--
I. Idolatry is matter of ignominy to any place or interest that owns it; for it turns Beth-el into Beth-aven.
2. It proves the vanity of idols that their worshippers cannot trust in them, but must be solicitous and anxious about them in straits; for so were they about the calves of Beth-aven. This solicitude differs far from the fear of Gods people about His worship and ordinances in times of danger, which does not flow from their diffidence in God, but from the sense of their guilt.
3. Anything that men place their confidence in beside God will prove matter of fear and terror. For so did the calves prove to Samaria in the time of their siege.
4. Albeit corrupt worship and religion may seem strange at first to them who have been bred up in the truth, yet in process of time, and being attended with success, it may take with them who are not well rooted.
5. Such as are eminently employed in and great gainers by corrupt worship have a sad day abiding them, therefore it is added in special that mourning is abiding the priests.
6. The glory of idolatry and of a false religion (being but borrowed, and having nothing to commend it but novelty and success) will at last vanish and depart. God will bring about this by judgments, when no other means will effectuate it. The glory thereof is departed from it. This will be the lot of all false ways; whereas truth, however men loathe it for awhile, will still at last be found to be lovely, and to have a native unstained beauty. (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_10:5. People] of the calf and idolatrous priests shall…
CRITICAL NOTES.—
Hos_10:5. People] of the calf and idolatrous priests shall mourn for the golden calf; their glory can neither help itself nor them.
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Hos_10:6. It] Emphat. It itself, as well as Israel, shall be carried into exile.
Hos_10:7. Sam-] The capital and the kingdom itself destroyed. Foam] A straw or bubble on the water, empty, light, and worthless; others, like a splinter carried away by the current.
Hos_10:8. Sin] The altars, the buildings connected with image worship. Thorn] The place shall be desolate, wild briars shall grow where the victims were once offered. Altars were graves of idols, and monuments of death. The inhabitants in hopeless despair will pray for swift destruction. Fall] To bury us from impending ruin, to escape more terrible doom. Spoken of Jerusalem (Luk_23:30), and of the judgment day (Rev_6:16).
THE VANITY OF EARTHLY GLORY.—Hos_10:5-8
God was the true glory of Israel. But they had exchanged God for the golden calves, and turned their glory into shame. A day of visitation was near. Their gods would be taken away and given to others. They would be left in sorrow and shame, in captivity and helplessness. All earthly glory departs from us. God alone abides with us a rock and defence.
I. Earthly glory is unsatisfactory in its nature. “Like foam upon the water.” (a) It is superficial. It is only the outside, the surface of things. It does not belong to the man himself, and does not enter the heart. Honour and applause, position and wealth, obstinately remain outside, and only gild the surface. Like flowers in the icy regions, they may cover the ground, when the soil underneath may be intensely frozen. (b) It is light. Like a straw in the balance of blessings. It stands for nothing in the sight of God and in the estimation of a true man. It may be admired and envied by the vulgar crowd; but it is only “vanity turned into a god.” (c) It is unsatisfactory. What avails the pomp and grandeur of earth? Men have shared all the glory the world can give, and have been willing to resign it for real happiness. Goethe possessed splendid health and power, gained more success and sufficiency than most men, and yet confessed that in the course of his whole life he had not enjoyed five weeks of genuine happiness. The Caliph mentioned by Gibbon, who expended three millions on the palace of Zehra, declared that he had lived 50 years in victory or peace, beloved by subjects, feared by enemies, and respected by all—that riches, honour, power, and pleasure had waited on his call, and that no earthly blessings were wanting to his felicity. But “in this situation I have diligently numbered the days of pure and genuine happiness which have fallen to my lot—they amount to fourteen.” Such estimates may be exaggerated, but on all earthly glory is written “vanity of vanities.”
II. Earthly glory is uncertain in its tenure. “For the glory thereof, because it is departed from it.” Kings and princes may be dethroned; palaces and high places consumed by fire; children and friends cut off by death; change in condition, disappointment in purpose, failure in life, may eclipse all our glory, and leave us in privation and sorrow, (a) It is hard to secure. What intense anxiety and self-denial, what severe toil and pressure, it costs! If gained at all, it is often at the sacrifice of comfort and life. (b) It is difficult to retain. When we do secure it, how often, how suddenly, does it elude our grasp! It is transitory in its existence, often taken away and given to others, “carried into Assyria for a present to king Jared.” If it does not leave us, we have often to leave it, just when we should enjoy it. Notwithstanding anxiety and effort to get it, elation and pride in possessing it, men must leave their glory. Power and personal attire, rank and riches, must all be left behind. “And where will ye leave your glory?”
III. Earthly glory will leave its devotees in shame. “Ephraim shall receive shame, and Israel shall be ashamed of his own counsel.” This will be the end, the portion of all pursuits apart from God.
1. This shame often reverses the skilful policy of a nation. The special counsel of Israel was that which Jeroboam took, worldly wise, and admirably suited their immediate design. It was artfully devised, long in its existence, and successful in its stroke. The people were separated from Jehovah, and a kingdom founded apart from Judah. But the policy of rulers often becomes their destruction and shame. Success which may uphold a family or a kingdom, ultimately becomes fatal, “o’erleaps itself, and falls on the other side.” “He taketh the wise in their own craftiness.”
2. This shame often covers all ranks of the nation. (a) Kings are dethroned. “Her king is cut off” (Hos_10:8). Hoshea seemed in a hopeful way of regaining peace and prosperity. But these promising appearances were like the bubble on the water, they soon vanished and came to nothing. The king was slaughtered. Whatever we set up and adore instead of God may be carried away by the current of affairs and leave us vexed and disappointed. (b) Priests will mourn. “The priests thereof that rejoiced in it.” Their gains and their glory were all taken away with their idolatrous worship. Men who derive credit and emoluments from illicit trades and sinful practices will regret their choice, and turn their joy into shame. (c) The people grieved. “The people thereof shall mourn over it.” They would regret the loss of their idols. They were in “fear” when they saw the judgment of God against them (Exo_12:12). Their protectors were destroyed and they were undone. Ignorant, deluded people will lament bitterly at the loss of their idols. “You have taken away my gods, and what have I more?”
3. This shame often dishonours the whole land of the nation. (a) Its high places are destroyed (Hos_10:8). Mountains of defence, palaces of splendour, and shrines of religion, if consecrated to evil, will be levelled to the ground. Whatever place or power creates and upholds idolatry will be destroyed. Houses of iniquity will be thrown down, and one stone shall not be left upon another. (b) Its altars are desecrated. “Thorns and thistles shall come up on their altars.” The fires of idolatry should be extinguished, the altars should be broken and covered with briars. Monuments of wickedness are often the grave-stones of hope and monuments of desolation. Seats of idolatry will defeat the governors, tarnish the glory, and terminate the existence of a nation which rears and relies upon them. “Let him that glorieth glory in this, that he understandeth and knoweth me, that I am the Lord which exercise loving kindness, judgment, and righteousness in the earth: for in these things I delight, saith the Lord.”
HOMILETIC HINTS AND OUTLINES
Hos_10:5.
1. The vanity of idols, when those who worship them cannot depend upon them, but have to be concerned about them in sorrow and affliction.
2. The ignominy of idols, when they turn Bethel into Beth-aven, places of holiness into scenes of degradation.
3. The power of idols, when they corrupt the priesthood and draw away the people.
4. The glory of idols, a borrowed glory, nothing to commend it but novelty and success, will at length vanish away by the judgments of God.
Hos_10:6. Men cast down by their own counsels.
1. Because actuated by false principles.
2. Because they aim at corrupt ends.
3. Because they disregard God. Plans likely to succeed, hindered and rendered abortive by God’s providence. Pharaoh counselled against Israel to his own destruction. The destruction of the wicked caused by their own sin (Job_18:7). Take counsel from God, and consult his word (Psa_73:24; Psa_119:24).
It is one of the saddest ingredients of a conquered people’s affliction when conquerors take occasion to triumph over their religion, because they are subdued [Hutcheson].
Without the grace of God men mourn, not their sins, but their idols [Pusey].
Hos_10:7. Kings cut off.
1. God’s judgments against human authority.
2. The highest human authority unable to ward off God’s judgments. Men of the greatest weight but vain show (Psa_62:9). Only like grass (Jas_4:14), and evanescent as spray on the surface of the sea.
The kingdoms of the earth are like “foam upon the waters.”
1. For their seeming brightness.
2. For their great eminence.
3. For their instability and inability to resist.
4. For their sudden fall and disappearance [Trapp].
Separated from God, all seeming power is weakness, all apparent stability is fluctuating and perishing as the foam. “One moment white, then gone for ever.” Let England beware of all complicity with Romish idolatry, on the false plea of state expediency. For idolatry in any form, whether veneration of images, adoration of the mass, or worship of mammon—another of our national temptations—is sure to make the greatest seeming stability to become frailty and transitoriness itself. The fear of God is the only true basis of solidity and permanence [Fausset].
HOMILETICS
DEATH SOMETIMES PREFERABLE TO LIFE.—Hos_10:8
The high places of Israel were so defenceless, their lot was so severe, and their punishment so great, that they preferred death, entire destruction, to life. Present death would be chosen, rather than future miseries, and the shame that those miseries would bring upon them. Men sometimes prefer death to life.
I. In personal distress. Men in disappointment and fretfulness have wished for death. Impatient of life, they have prayed God to take it away. Elijah (1Ki_19:4) and Jonah (Jon_4:3) are striking examples. But in poverty and deep affliction it would often be a relief to die. The soldier on the battle-field, wounded and burning with thirst, feels that death would lessen his misery. When victims of painful and incurable disease, and bereft of those we love dearest, life seems to us to have lost everything attractive and desirable. Job cursed the day of his birth, and would rather have been shut up in the womb (Job_3:11; Job_3:20). Bitter sorrows, added to a bitter spirit, make life a torment, not a blessing. Wherefore is life given “unto the bitter in soul?” Take it away, suggests Satan often, it is better to die than live in such circumstances. If life is a grief, better not have been born, or rid yourself of the trouble by suicide, was the doctrine of heathen philosophy. In times of outward trouble and inward conflict God alone can “administer to a mind diseased.” Grace helps a man to live in the greatest privations and to die in the greatest comforts. We are only prepared to die when we are prepared to live. “All the days of my appointed time will I wait, till my change come.”
II. In national calamity. Israel’s glory was consumed; her seats of idolatry, Samaria and Bethel, were destroyed, and there was no way to break through the danger nor escape the judgment. They were surrounded by evils worse than death. Annihilation would have been a blessing. Nations are sometimes covered with shame and dishonour. Famine, sword, and pestilence have destroyed their population. Their idolized gods are worthless as refuse in the street; their defenced cities and mighty men are laid in the dust, and the remnant left to misery and despair. The chosen people becomes an “evil family,” and the splendid nation shall be “for dung upon the face of the earth. And death shall be chosen rather than life, by all the residue of them that remain” (Jer_8:3).
III. At the day of judgment. These words predict the awful misery of some at the great day of accounts. The ungodly will seek annihilation, not from the torment of suffering, but from the wrath of God before whom they stand. Opportunities lost and judgments despised. Life spent and hope for ever gone; despair will seize the soul. There will be no shelter, and prayer will be in vain to the mountains and hills. By the aid of death they cannot escape death (Rev_6:16). “In those days shall men seek death, and shall not find it; and shall desire to die, and death shall flee from them.”
ILLUSTRATIONS TO CHAPTER 10
Hos_10:5-7. “Earthly glory is a mere shadow which eludes our effort, or, if caught, shrinks to nothing in the grasp.” It is transitory, a garland which withers on the brow. “Is this all?” cried Cæsar in the midst of all his glory.
Glory is like a circle in the water,
Which never ceases to enlarge itself,
Till by broad spreading it disperse to nought.
Hos_10:8. Impatient of life. A lady once said to Fred. Robertson: “I thought you of all people were like St. Paul, and that you would wish for a heavenlier life as much as he did.” He replied in words as true of others as of himself: “First of all, you thought wrong; next, if I do wish to die, it is when I am in pain, or out of conceit with life, which happens pretty often, but which I do not consider spirituality. It is only an ungracious way of saying, ‘I am dissatisfied with what Thou hast given me, and do not like the duties that are mine at all. I am in pain, and want to be out of pain;’ and I suppose a great many people could say the same piece of sublime discontent” [Silver].
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.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 General Information:
General Information:
Hosea is speaking about Israel.
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Beth Aven
This was a city on the border between the northern kingdom of Israel and the tribe of Benjamin in the southern kingdom. See how you translated this in Hosea 4:15. (See: How to Translate Names)
They will be carried to Assyria
This can be stated in active form. AT: "The Assyrians will carry them away" (See: Active or Passive)
Ephraim will be disgraced, and Israel will be ashamed of its idol
This can be stated in active form. AT: "And the people of Israel will be very ashamed because they had worshiped idols" (See: Doublet and Active or Passive)
its idol
Many versions interpret the Hebrew word in this passage as "advice," "plans," or "intentions."
translationWords
Samaria
cow
mourn
false god
priest
joy
splendor
Assyria
king
Ephraim
disgrace
Israel
shame
false god
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 10:5-6 Israel’s gold calf idol (see 8:5-6) would become…
10:5-6 Israel’s gold calf idol (see 8:5-6) would become a prize of war for the invading Assyrians.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.