Hosea 10:6 · Bible study
Hosea 10:6 Commentary: The Idol Deported, the Counsel Ashamed
Hebrew · 10 what the commentators say
Meaning in one sentence
The golden calf is carried to Assyria as tribute. Hosea 10:6 shows the futility of idolatry and the shame of trusting human strategies over God.
Research Summary
- Meaning: The golden calf is carried to Assyria as tribute; Ephraim and Israel experience shame for their foolish trust.
- Key words: gam (also, even) emphasizing the calf's deportation; yarev (Jareb, contender) for the Assyrian king; eitzah (counsel, strategy).
- Main debate: Whether Jareb is a proper name (Calvin) or an epithet (Cambridge Bible), and whether “counsel” (MT) or “wooden idols” (BSB) fits the context.
- Theological theme: The futility of idolatry; God's sovereignty over nations and false gods; shame as the consequence of misdirected trust.
- Best use: Preaching on judgment, repentance, and the call to place confidence in God alone.
Translation Comparison
BSB Berean Standard Bible 2020
Yes, it will be carried to Assyria as tribute to the great king. Ephraim will be seized with shame; Israel will be ashamed of its wooden idols.
WEB World English Bible 2000
It also will be carried to Assyria for a present to a great king. Ephraim will receive shame, and Israel will be ashamed of his own counsel.
KJV King James Version 1769
It shall be also carried unto Assyria for a present to king Jareb: Ephraim shall receive shame, and Israel shall be ashamed of his own counsel.
ASV American Standard Version 1901
It also shall be carried unto Assyria for a present to king Jareb: Ephraim shall receive shame, and Israel shall be ashamed of his own counsel.
YLT Young's Literal Translation 1898
Also it to Asshur is carried, a present to a warlike king, Shame doth Ephraim receive, And ashamed is Israel of its own counsel.
Darby Darby Bible 1890
Yea, it shall be carried unto Assyria [as] a present for king Jareb: Ephraim shall be seized with shame, and Israel shall be ashamed of his own counsel.
Douay-Rheims Douay-Rheims Bible 1899
For itself also is carried into Assyria, a present to the avenging king: shame shall fall upon Ephraim, and Israel shall be confounded in his own will.
Translations in other languages (10 available)
Y aun será él llevado á Asiria en presente al rey Jareb|strong="H3377, H7378": Ephraim será avergonzado|strong="H3947, H1317", é Israel será confuso de su consejo.
Além disso, ele será levado à Assíria como presente ao grande rei; Efraim receberá vergonha, Israel será envergonhado por causa de seu conselho.
Elle sera transportée en Assyrie,
Ja, das Kalb wird nach Assyrien gebracht zum Geschenke dem König Jareb. Also muß Ephraim mit Schanden stehen und Israel schändlich gehen mit seinen Vornehmen.
Ja, datzelve zal naar Assur gevoerd worden, tot een geschenk voor den koning Jareb; Efraim zal schaamte behalen, en Israel zal beschaamd worden vanwege zijn raadslag.
E l’idolo stesso sarà portato in Assiria, come un dono al re difensore; la vergogna s’impadronirà d’Efraim, e Israele sarà coperto d’onta per i suoi disegni.
Nawet i sam do Assyryi zaprowadzony będzie za dar królowi Jareb; zawstydzi się Efraim, i zasroma się Izrael za radę swoję.
И сам он отнесен будет в Ассирию, в дар царю Иареву; постыжен будет Ефрем, и посрамится Израиль от замысла своего.
人必將牛犢 帶 到亞述 當作禮物，獻給耶雷布 王。以法蓮 必蒙 羞；以色列 必因自己的計謀 慚愧。
And they will take it to Assyria and give it to the great king; shame will come on Ephraim, and Israel will be shamed because of its image.
Verse in Context
Original Language (Biblical Hebrew)
Old Testament · Biblical Hebrew · Hosea 10:6
Source: STEPBible TAGNT/TEHB (CC-BY 4.0). Click or tap a morphology code to see the full parsing.
Scholars' Consensus
The commentators agree the word it refers to the golden calf of Beth Aven. Barnes notes that in the ancient world, conquering a nation meant conquering its gods; the calf's deportation exposes its impotence and God's judgment on idolatry. Calvin adds emphasis to the particle gam (also), meaning the calf itself is carried away, not just the people. Gill suggests the calf was either sent by Israel to appease Assyria or taken as plunder by the Assyrian army. The shame (bosh) that seizes Ephraim is the direct result of placing trust in something that cannot save. Israel is ashamed of its own eitzah (counsel), the strategy of setting up the calves and making alliances without God. According to Keil and Delitzsch, this verse fulfills the threat that Israel's false security will be stripped away. The idol that was supposed to protect its worshipers is led away as tribute.
How settled is the interpretation?
Interpretive difficulty: Medium
Main views:
- Jareb as proper name: Based on Hos 5:13 and lexical entries, some (Calvin, Gill) take Jareb as the personal name of an Assyrian king, possibly Pul or Tiglath-pileser.
- Jareb as epithet: The Cambridge Bible and lexical note H3377 interpret Jareb as 'contender' or 'warlike,' a description of the Assyrian king's character.
- Counsel vs wooden idols: The MT reads 'counsel' (eitzah). The BSB reads 'wooden idols' (alsomy from etz), providing an alternative that ties the shame directly to the objects of idolatry rather than policy.
What is clear: The calf (or idol) is carried to Assyria as tribute, showing its powerlessness, and Ephraim/Israel experiences shame as the result of misplaced trust.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| Identity of Jareb | Jareb refers to the king of Assyria, likely Tiglath-pileser or Shalmaneser. | Some read Jareb as a proper name (Calvin, Gill); others take it as an epithet meaning 'contender' or 'warlike' (Cambridge Bible, lexical note). |
| Meaning of 'counsel' | Israel's shame comes from something it devised. | Most versions read 'counsel' (eitzah, strategy). The BSB reads 'wooden idols' (from etz, tree), which shifts the focus from political policy to the idols themselves. |
| Referent of 'it' | The thing carried to Assyria is an object of worship connected to Bethel. | Nearly all commentators identify it as the golden calf; a few suggest it could refer broadly to the system of idolatry or the whole kingdom's wealth. |
| Nature of the shame | Shame is a direct consequence of misplaced trust. | Jewish interpreters of the medieval period emphasized shame as public disgrace; Christian commentators (Calvin, Matthew Henry) see it as conviction of sin leading to repentance. |
Historical & Cultural Context
The 8th century BC saw Assyria become the dominant power in the ancient Near East, exacting tribute from smaller states. The Hebrew word minchah (tribute) is used for the calf carried to Assyria; it is the same word used for offerings to God, which makes the transfer deeply ironic, what was given as a religious object becomes a political payment.
The name Jareb (H3377, yarev) appears only here and in Hosea 5:13. The lexicon lists it as a name for the king of Assyria, likely Tiglath-pileser. But Calvin, the Cambridge Bible, and others read it as an epithet meaning “contender” or “warlike.” Jerome rendered it “avenger,” and many translations (WEB, BSB) supply “the great king” or “a great king.” The ambiguity may be intentional: God calls the Assyrian what he is, a fighter and a plunderer.
The calf at Beth Aven (Bethel) was established by Jeroboam I to prevent Israel from traveling to Jerusalem for worship (1 Kings 12:28). By Hosea's time, the calf had become the center of national apostasy. The surrounding verses (Hosea 10:5, 8) describe the terror of Samaria's inhabitants and the destruction of their altars. The deportation of the calf fulfills the judgment that the nation's sin is now reaching its harvest.
Textual Notes
The supplied sources note no significant manuscript variations for Hosea 10:6. However, the BSB translation renders 'its wooden idols' where the Hebrew MT reads me'atzato (from his counsel). This may reflect a different vocalization of the same consonants: reading 'ets (wood/idol) instead of 'eitzah (counsel). The majority of English translations (WEB, KJV, ASV, Darby, YLT, Douay) follow the MT reading. The BSB interpretation, while supported by the surrounding idolatry context, is a minority textual choice that changes the nuance from strategic failure to direct idol shame.
Reception History
This verse has been read across traditions as a vivid demonstration of the impotence of idols. The Reformers, especially Calvin and Matthew Henry, used it to warn against trusting in human inventions in worship. The early church father Jerome, translating into Latin, rendered Jareb as “avenger,” emphasizing the Assyrian king as an instrument of divine judgment. In Jewish exegesis, the verse is often linked to the exile of the northern tribes and the end of the calf cult. It has also been cited in hymns that contrast the living God with dead idols, and in contemporary preaching as a caution against trusting political alliances over the Lord.
Preaching This Verse
Three-point outline
- The idol cannot save itself. The calf is carried to Assyria as tribute. What Israel trusted to protect them is powerless even to stay in the land.
- Human strategies bring shame. Ephraim is seized by shame; Israel is ashamed of its own counsel. Political deals and religious substitutes cannot deliver.
- God alone deserves our trust. The verse implicitly calls readers to turn from every false security to the God who will not be mocked.
Five-point outline
- The object of trust is taken. The calf itself, not just its worshippers, is carried away. This is the ultimate proof of its impotence.
- The tribute is to a human king. What was meant for God (the calf) is now a payment to an earthly ruler. Idolatry always degrades worship.
- Shame seizes the worshippers. The verb laqach (to take) is used; shame takes hold of Ephraim like a captor.
- Israel is ashamed of its own counsel. The eitzah (counsel) includes the policy of Jeroboam and the alliance with Egypt/Assyria.
- The mockery of the idols is God’s judgment. God allows the calf to be taken to show that He alone is God. The shame is both just and redemptive.
Illustration hooks
- A security system that fails. Imagine installing a state-of-the-art alarm, only to have the thieves carry it off along with your valuables. That is what happens to the calf.
- A bad investment. People pour money into a scheme they are sure will pay off, only to lose everything. Israel invested in idols and got shame.
- A political promise broken. A leader promises protection through a treaty, but the foreign power turns into an enemy. Israel’s counsel becomes their shame.
Questions your congregation is asking
- Why would God allow an idol to be taken? Doesn’t that make Him look weak?
- What does “ashamed of his own counsel” mean for us when we make plans without praying?
- How do we know when something we trusted has become an idol in our lives?
Leading a Discussion
This verse forces us to ask what we really trust. Israel put their confidence in a golden calf and in political alliances. When the calf was carried off to Assyria, their hope went with it. The shame they experienced was not accidental; it was the fruit of misplaced trust. As the group reads Hosea 10:6, reflect on where you are tempted to put your security.
Discussion questions
- Observation: What is the “it” that is carried to Assyria? How does the context (verses 5, 8) help identify it?
- Observation: The verse names both Ephraim and Israel. Why might the prophet use both names?
- Interpretation: What does it mean that shame “takes hold” of Ephraim? How is that different from simply feeling embarrassed?
- Interpretation: The Hebrew word minchah usually means an offering to God. What is the significance of using it for the tribute to Assyria?
- Application: When have you experienced shame because something you trusted let you down? How did that affect your view of God?
- Application: Israel was ashamed of “its own counsel.” What “counsel” in your life (plans, strategies, habits) might you need to re-examine?
- Reflection: How does this passage open a door to hope? Even judgment can become a means of turning back to God.
Word Study
The key original-language words in this verse. Select any word for its full lexicon entry — meaning, every occurrence in Scripture, and related words.
Cross-References
Source: Treasury of Scripture Knowledge (TSK, public domain)
| II Kings 17:3 | Shalmaneser king of Assyria came up against him; and Hoshea became his servant, and brought him tribute. |
| Job 18:7 | The steps of his strength will be shortened. His own counsel will cast him down. |
| Isaiah 1:29 | For they shall be ashamed of the oaks which you have desired, and you shall be confounded for the gardens that you have chosen. |
| Isaiah 30:3 | Therefore the strength of Pharaoh will be your shame, and the refuge in the shadow of Egypt your confusion. |
| Isaiah 44:9 | Everyone who makes a carved image is vain. The things that they delight in will not profit. Their own witnesses don’t see, nor know, that they may be disappointed. |
| Isaiah 44:11 | Behold, all his fellows will be disappointed; and the workmen are mere men. Let them all be gathered together. Let them stand up. They will fear. They will be put to shame together. |
| Isaiah 45:16 | They will be disappointed, yes, confounded, all of them. Those who are makers of idols will go into confusion together. |
| Isaiah 46:1 | Bel bows down. Nebo stoops. Their idols are carried by animals, and on the livestock. The things that you carried around are heavy loads, a burden for the weary. |
Interlinear and lexical data from STEPBible (CC BY 4.0). Cross-reference data from OpenBible.info (CC BY 4.0). Commentaries are public domain.
For personal reflection
Read the devotional page — prayer, application, and "for families"
What the Commentators Say
10 public-domain commentaries, condensed into plain language.
Adam Clarke's Commentary Methodist/Wesleyan 1826
Clarke notes some read this verse as a gift to a king named Jareb. He thinks it most likely refers to Pul the Assyrian king.
Barnes' Notes on the Bible Protestant 1832
Barnes notes that Israel will be taken captive along with its false gods. This shows God’s power over those gods and over Israel’s pride. You will find hope in Christ and the resurrection.
Calvin's Commentaries Reformed 1564
Calvin notes the particle גם shows the Israelites would be taken away and their idol calves too. He believes the king Jareb is the Assyrian ruler called by name out of contempt.
Cambridge Bible for Schools and Colleges Anglican 1880
The king of Assyria will regret following his own plan to attack Israel. He will see that trusting a powerless idol could not protect his land.
Geneva Bible Notes Reformed 1599
Geneva Bible Notes sees this verse as a prediction that Assyria will take captives from Ephraim and Israel to give to their king. This event will bring shame to both groups because of their own bad choices.
Gill's Exposition of the Bible Baptist 1748
Gill notes the golden idol was sent as a gift to Assyria itself rather than by Israel. He says Ephraim will feel shame when it is broken and its gold given to the king because it could not save them.
Jamieson-Fausset-Brown Commentary Protestant 1871
Jamieson Fausset Brown notes the idols did not protect Israel from exile. Instead they led to their removal and caused Israel shame. This showed their separation from Judah and God was deadly.
Keil & Delitzsch OT Commentary Protestant 1876
Keil and Delitzsch see false treaties and empty words as proof that right has turned into poison in the land. The golden calf will be taken to Assyria as a gift and Israel will face shame because of its evil plans.
Lange's Commentary Reformed 1857
Lange emphasizes that the golden calf itself, not just its worshippers, will be carried to Assyria. He reads "its counsel" as the advice the calf gave to itself: the nation's policy of seeking help from Assyria. That very counsel will bring Eph
Matthew Henry's Commentary Reformed/Presbyterian 1710
Henry notes Israel failed to produce good fruit for God (v. 1) which led to their other sins and national judgment. They also made false covenants causing judgment to grow like poison in the fields.