Hosea 13:11
Hosea 13:11 in Multiple Translations
So in My anger I gave you a king, and in My wrath I took him away.
I gave thee a king in mine anger, and took him away in my wrath.
I have given thee a king in mine anger, and have taken him away in my wrath.
I have given you a king, because I was angry, and have taken him away in my wrath.
In my anger I give you a king, and in my fury I take one.
I gaue thee a King in mine anger, and I tooke him away in my wrath.
I give to thee a king in Mine anger, And I take away in My wrath.
I have given you a king in my anger, and have taken him away in my wrath.
I gave thee a king in my anger, and took him away in my wrath.
I will give thee a king in my wrath, and will take him away in my indignation.
I was angry with them for requesting that, but I appointed a king to rule over them. But later I became very angry with them again, so I took their king away.
Berean Amplified Bible — Hosea 13:11
BAB
Word Study
Hover over any word to see its amplified meaning. Click a word to explore its full definition and translation comparisons.
Amplified text is generated using scripting to tie together English translations for comparison. Always refer to the core BSB translation and original Hebrew/Greek text for accuracy. Anomalies may occur.
Hosea 13:11 Interlinear (Deep Study)
BIB
HEB
אֶֽתֶּן
לְ/ךָ֥
מֶ֨לֶךְ֙
בְּ/אַפִּ֔/י
וְ/אֶקַּ֖ח
בְּ/עֶבְרָתִֽ/י
אֶֽתֶּן
nâthan
H5414
to give
V-Qal-Imperf-1cs
לְ/ךָ֥
Prep | Suff
מֶ֨לֶךְ֙
melek
H4428
King's
N-ms
בְּ/אַפִּ֔/י
ʼaph
H639
face
Prep | N-ms | Suff
וְ/אֶקַּ֖ח
lâqach
H3947
to take
Conj | V-Qal-Imperf-1cs
בְּ/עֶבְרָתִֽ/י
ʻebrâh
H5678
fury
Prep | N-fs | Suff
Hebrew Word Study
Select any word above to explore its original meaning, root, and usage across Scripture.
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Hebrew Word Reference — Hosea 13:11
אֶֽתֶּן
nâthan
H5414
"to give"
V-Qal-Imperf-1cs
This word means to give, put, or set something, with a wide range of applications. It appears in many books, including Genesis and Exodus, describing God's actions and human interactions. The word is used to convey giving, selling, or exchanging something.
Definition: : give/deliver/send/produce 1) to give, put, set 1a) (Qal) 1a1) to give, bestow, grant, permit, ascribe, employ, devote, consecrate, dedicate, pay wages, sell, exchange, lend, commit, entrust, give over, deliver up, yield produce, occasion, produce, requite to, report, mention, utter, stretch out, extend 1a2) to put, set, put on, put upon, set, appoint, assign, designate 1a3) to make, constitute 1b) (Niphal) 1b1) to be given, be bestowed, be provided, be entrusted to, be granted to, be permitted, be issued, be published, be uttered, be assigned 1b2) to be set, be put, be made, be inflicted 1c) (Hophal) 1c1) to be given, be bestowed, be given up, be delivered up 1c2) to be put upon
Usage: Occurs in 1816 OT verses. KJV: add, apply, appoint, ascribe, assign, [idiom] avenge, [idiom] be (healed), bestow, bring (forth, hither), cast, cause, charge, come, commit, consider, count, [phrase] cry, deliver (up), direct, distribute, do, [idiom] doubtless, [idiom] without fail, fasten, frame, [idiom] get, give (forth, over, up), grant, hang (up), [idiom] have, [idiom] indeed, lay (unto charge, up), (give) leave, lend, let (out), [phrase] lie, lift up, make, [phrase] O that, occupy, offer, ordain, pay, perform, place, pour, print, [idiom] pull, put (forth), recompense, render, requite, restore, send (out), set (forth), shew, shoot forth (up), [phrase] sing, [phrase] slander, strike, (sub-) mit, suffer, [idiom] surely, [idiom] take, thrust, trade, turn, utter, [phrase] weep, [phrase] willingly, [phrase] withdraw, [phrase] would (to) God, yield. See also: Genesis 1:17; Genesis 40:21; Exodus 30:12.
לְ/ךָ֥
""
Prep | Suff
מֶ֨לֶךְ֙
melek
H4428
"King's"
N-ms
This word refers to a king or royal person, like King David or King Saul. It can also describe something related to a king, like the King's Valley in Genesis. The Bible often uses this word to talk about the rulers of Israel.
Definition: King's (Valley) (Gen.14.17)
Usage: Occurs in 1919 OT verses. KJV: king, royal. See also: Genesis 14:1; Joshua 10:39; 1 Samuel 16:1.
בְּ/אַפִּ֔/י
ʼaph
H639
"face"
Prep | N-ms | Suff
This Hebrew word can mean face, but also anger or nose. It is used to describe someone's countenance or emotions, like anger or patience. In the Bible, it appears in various contexts, including descriptions of God's emotions.
Definition: : face 1) nostril, nose, face 2) anger
Usage: Occurs in 269 OT verses. KJV: anger(-gry), [phrase] before, countenance, face, [phrase] forebearing, forehead, [phrase] (long-) suffering, nose, nostril, snout, [idiom] worthy, wrath. See also: Genesis 2:7; Nehemiah 8:6; Psalms 2:5.
וְ/אֶקַּ֖ח
lâqach
H3947
"to take"
Conj | V-Qal-Imperf-1cs
This Hebrew word means to take or get something, and it is used in many different ways in the Bible. It can mean to take a wife, to take possession of something, or to receive a gift. For example, in Genesis 2:22, God takes a rib from Adam to create Eve.
Definition: : take 1) to take, get, fetch, lay hold of, seize, receive, acquire, buy, bring, marry, take a wife, snatch, take away 1a) (Qal) 1a1) to take, take in the hand 1a2) to take and carry along 1a3) to take from, take out of, take, carry away, take away 1a4) to take to or for a person, procure, get, take possession of, select, choose, take in marriage, receive, accept 1a5) to take up or upon, put upon 1a6) to fetch 1a7) to take, lead, conduct 1a8) to take, capture, seize 1a9) to take, carry off 1a10) to take (vengeance) 1b) (Niphal) 1b1) to be captured 1b2) to be taken away, be removed 1b3) to be taken, brought unto 1c) (Pual) 1c1) to be taken from or out of 1c2) to be stolen from 1c3) to be taken captive 1c4) to be taken away, be removed 1d) (Hophal) 1d1) to be taken unto, be brought unto 1d2) to be taken out of 1d3) to be taken away 1e) (Hithpael) 1e1) to take hold of oneself 1e2) to flash about (of lightning)
Usage: Occurs in 909 OT verses. KJV: accept, bring, buy, carry away, drawn, fetch, get, infold, [idiom] many, mingle, place, receive(-ing), reserve, seize, send for, take (away, -ing, up), use, win. See also: Genesis 2:15; Genesis 34:17; Exodus 30:23.
בְּ/עֶבְרָתִֽ/י
ʻebrâh
H5678
"fury"
Prep | N-fs | Suff
This Hebrew word means an outburst of passion, such as anger, rage, or wrath, often describing God's response to sin. It's used to convey intense emotions in the Bible.
Definition: 1) outpouring, overflow, excess, fury, wrath, arrogance 1a) overflow, excess, outburst 1b) arrogance 1c) overflowing rage or fury
Usage: Occurs in 34 OT verses. KJV: anger, rage, wrath. See also: Genesis 49:7; Isaiah 14:6; Psalms 7:7.
Study Notes — Hosea 13:11
Show Verse Quote Highlights
- Context
- Cross References
- Hosea 13:11 Summary
- Frequently Asked Questions
- Reflection Questions
- Gill's Exposition on Hosea 13:11
- Jamieson-Fausset-Brown on Hosea 13:11
- Matthew Poole's Commentary on Hosea 13:11
- Trapp's Commentary on Hosea 13:11
- Ellicott's Commentary on Hosea 13:11
- Adam Clarke's Commentary on Hosea 13:11
- Cambridge Bible on Hosea 13:11
- Barnes' Notes on Hosea 13:11
- Whedon's Commentary on Hosea 13:11
- Sermons on Hosea 13:11
Context — Death and Resurrection
9You are destroyed, O Israel, because you are against Me— against your helper.
10Where is your king now to save you in all your cities, and the rulers to whom you said, “Give me a king and princes”?
11So in My anger I gave you a king, and in My wrath I took him away.
12The iniquity of Ephraim is bound up; his sin is stored up. 13Labor pains come upon him, but he is an unwise son. When the time arrives, he fails to present himself at the opening of the womb.Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | 1 Samuel 10:19 | But today you have rejected your God, who saves you from all your troubles and afflictions, and you have said to Him, ‘No, set a king over us.’ Now therefore present yourselves before the LORD by your tribes and clans.” |
| 2 | 1 Samuel 15:22–23 | But Samuel declared: “Does the LORD delight in burnt offerings and sacrifices as much as in obedience to His voice? Behold, obedience is better than sacrifice, and attentiveness is better than the fat of rams. For rebellion is like the sin of divination, and arrogance is like the wickedness of idolatry. Because you have rejected the word of the LORD, He has rejected you as king.” |
| 3 | 1 Kings 14:7–16 | Go, tell Jeroboam that this is what the LORD, the God of Israel, says: ‘I raised you up from among the people and appointed you ruler over My people Israel. I tore the kingdom away from the house of David and gave it to you. But you were not like My servant David, who kept My commandments and followed Me with all his heart, doing only what was right in My eyes. You have done more evil than all who came before you. You have proceeded to make for yourself other gods and molten images to provoke Me, and you have flung Me behind your back. Because of all this, behold, I am bringing disaster on the house of Jeroboam: I will cut off from Jeroboam every male, both slave and free, in Israel; I will burn up the house of Jeroboam as one burns up dung until it is gone! Anyone belonging to Jeroboam who dies in the city will be eaten by dogs, and anyone who dies in the field will be eaten by the birds of the air.’ For the LORD has spoken. As for you, get up and go home. When your feet enter the city, the child will die. All Israel will mourn for him and bury him. For this is the only one belonging to Jeroboam who will receive a proper burial, because only in him has the LORD, the God of Israel, found any good in the house of Jeroboam. Moreover, the LORD will raise up for Himself a king over Israel who will cut off the house of Jeroboam. This is the day—yes, even today! For the LORD will strike Israel as a reed is shaken in the water. He will uproot Israel from this good land that He gave their fathers, and He will scatter them beyond the Euphrates, because they have made their Asherah poles, provoking the LORD to anger. So He will give Israel over on account of the sins Jeroboam has committed and has caused Israel to commit.” |
| 4 | 1 Kings 12:15–16 | So the king did not listen to the people, and indeed this turn of events was from the LORD, to fulfill the word He had spoken to Jeroboam son of Nebat through Ahijah the Shilonite. When all Israel saw that the king had refused to listen to them, they answered the king: “What portion do we have in David, and what inheritance in the son of Jesse? To your tents, O Israel! Look now to your own house, O David!” So the Israelites went home, |
| 5 | 1 Samuel 8:7–9 | And the LORD said to Samuel, “Listen to the voice of the people in all that they say to you. For it is not you they have rejected, but they have rejected Me as their king. Just as they have done from the day I brought them up out of Egypt until this day, forsaking Me and serving other gods, so they are doing to you. Now listen to them, but you must solemnly warn them and show them the manner of the king who will reign over them.” |
| 6 | 2 Kings 17:1–4 | In the twelfth year of the reign of Ahaz over Judah, Hoshea son of Elah became king of Israel, and he reigned in Samaria nine years. And he did evil in the sight of the LORD, but not like the kings of Israel who preceded him. Shalmaneser king of Assyria attacked him, and Hoshea became his vassal and paid him tribute. But the king of Assyria discovered that Hoshea had conspired to send envoys to King So of Egypt, and that he had not paid tribute to the king of Assyria as in previous years. Therefore the king of Assyria arrested Hoshea and put him in prison. |
| 7 | 1 Samuel 31:1–7 | Now the Philistines fought against Israel, and the men of Israel fled before them, and many fell slain on Mount Gilboa. The Philistines followed hard after Saul and his sons, and they killed Saul’s sons Jonathan, Abinadab, and Malchishua. When the battle intensified against Saul, the archers overtook him and wounded him critically. Then Saul said to his armor-bearer, “Draw your sword and run it through me, or these uncircumcised men will come and run me through and torture me!” But his armor-bearer was terrified and refused to do it. So Saul took his own sword and fell on it. When his armor-bearer saw that Saul was dead, he too fell on his own sword and died with him. So Saul, his three sons, his armor-bearer, and all his men died together that same day. When the Israelites along the valley and those on the other side of the Jordan saw that the army of Israel had fled and that Saul and his sons had died, they abandoned their cities and ran away. So the Philistines came and occupied their cities. |
| 8 | 1 Samuel 12:13 | Now here is the king you have chosen, the one you requested. Behold, the LORD has placed a king over you. |
| 9 | 1 Samuel 16:1 | Now the LORD said to Samuel, “How long are you going to mourn for Saul, since I have rejected him as king over Israel? Fill your horn with oil and go. I am sending you to Jesse of Bethlehem, for I have selected from his sons a king for Myself.” |
| 10 | Hosea 10:3 | Surely now they will say, “We have no king, for we do not revere the LORD. What can a king do for us?” |
Hosea 13:11 Summary
This verse means that God gave Israel a king because they wanted one, but it was not His original plan, and He took the king away as a punishment for their sins, as seen in 1 Samuel 8:7 and Psalm 146:3-5. It shows that God is in control of all things, including the rise and fall of human leaders, and that we should trust in Him alone, not in human leaders or institutions. This is similar to what we see in Romans 13:1-2, where it says that all authority comes from God. By understanding this verse, we can learn to trust in God's sovereignty and providence, even when we don't understand what's happening in our lives.
Frequently Asked Questions
What does it mean that God gave Israel a king in His anger?
This means that God allowed Israel to have a king, not because it was His original plan, but because they rejected His direct leadership, as seen in 1 Samuel 8:7, and He gave them what they wanted, even though it would ultimately lead to their downfall.
Why did God take away the king He gave Israel?
God took away the king as a judgment for Israel's sins, as stated in Hosea 13:11, and to show that their trust in human leaders was misplaced, and that only He can truly save them, as seen in Psalm 146:3-5.
Is this verse saying that God is responsible for the rise and fall of all human leaders?
While God is sovereign over all things, including the rise and fall of nations and leaders, this verse specifically refers to His direct involvement in the history of Israel, as seen in Romans 13:1-2, where it says that all authority comes from God.
How does this verse relate to the concept of God's sovereignty and human free will?
This verse shows that God's sovereignty and human free will are not mutually exclusive, but rather, God can use human decisions and actions to accomplish His purposes, as seen in Isaiah 46:10, where God declares that His plans will be accomplished, despite human opposition.
Reflection Questions
- What are some ways in which I have rejected God's direct leadership in my life, and what are the consequences of doing so?
- How can I trust in God's sovereignty, even when I don't understand the circumstances of my life, and what does this verse teach me about His character?
- In what ways have I placed my trust in human leaders or institutions, rather than in God alone, and how can I shift my focus back to Him?
- What does this verse reveal about the nature of God's judgment and mercy, and how can I apply this to my own life and relationships?
Gill's Exposition on Hosea 13:11
I gave thee a king in mine anger,.... Not the king of Assyria, sent to waste and destroy them, and carry them captive, as some, for of him the next clause cannot be said; nor Jeroboam, the first king
Jamieson-Fausset-Brown on Hosea 13:11
I gave thee a king in mine anger, and took him away in my wrath.
Matthew Poole's Commentary on Hosea 13:11
I gave thee a king in mine anger; such as Shallum, Menahem, Pekah, &c.; but in displeasure against you. I took him away; the Hebrew says not what; I think, their kings mentioned. In my wrath: God was angry when he gave such kings to Israel, and he was no better pleased when he took them away; they were punishments when given, and it was punishment to Israel when they were taken away. If you read this verse in the future tense, as you may, I will give them a king in my anger, it may refer to God’ s giving the king of Assyria the rule over them, making them his vassals; and I will take away, i.e. you, O Israelites, in my wrath, I will destroy some, and send others into captivity, take all away out of your land, and send you in wrath to the grave, or captives into Assyria.
Trapp's Commentary on Hosea 13:11
Hosea 13:11 I gave thee a king in mine anger, and took [him] away in my wrath.Ver. 11. I gave thee a king in mine anger] As once before he gave them quails to choke them. A king, that is, all those kings they had since they fell off from the house of David. These were God’ s gifts, but giftless gifts (αδωραδωρακαιουκονησιμα), which he cast upon them in his anger, for a punishment both of the sins of David’ s house, and likewise of the people’ s rebellion. It was ab irate potius quam ab exorato Deo. Take him (saith he, since you will needs have him) with all that shall follow after. The hypocrite shall reign, that the people may be ensnared, Job 34:30. "Set thou a wicked man over him" (saith the psalmist), "and let Satan stand at his right hand," Psalms 109:6; see Daniel 8:23. Saul was a hypocrite, Jeroboam a wicked man; so were all his successors in that throne. Leviticus 26:17, it is written as a heavy curse of God, If you still trespass against me, I will set princes over you that shall hate you, mischievous, odious princes; odious to God, malignant to the people.
And took him away in my wrath] Heb. In mine immoderate wrath, that passed the bounds. This is spoken of God after the manner of men; for he cannot exceed or over do; "fury is not in him," Isaiah 27:4; but here he threateneth to take away king and kingdom together: as he did Hoshea, by the Assyrian that carried them all captive. Observe here, that better a bad magistrate than none, for this latter is the fruit of God’ s utter indignation. Those Anabaptists that from this text inferred that no Christian can with a good conscience take upon him kingly dignity should have observed, that as an evil king is reckoned as a plague to a people, so a good king is to be held a special blessing to them.
Ellicott's Commentary on Hosea 13:11
(11) Gave . . . Took.—The past tenses should be present: “I give . . .” “take away.” The whole succession of Israelite kings, who generation after generation had been taken away, some by violent death, would close with Hoshea, who was to disappear as “a fragment on a stormy sea” (Hosea 10:7).
Adam Clarke's Commentary on Hosea 13:11
Verse 11. I gave thee a king in mine anger] Such was Saul; for they highly offended God when they clamored to have a king like the heathen nations that were around them. Took him away in my wrath.] Permitted him and the Israelites to fall before the Philistines. Others think that Shalmaneser was the king thus given, and Hoshea the king thus taken away.
Cambridge Bible on Hosea 13:11
11. I gave thee, &c.] Rather, I give thee kings [lit., a king] in mine anger, and take (them) away in my wrath. The reference is to the elevation of Jeroboam I., but also to the various dynasties which from time to time forced their way to the throne (comp. on Hosea 7:7). Indulged self-will brought with it its own punishment—hardening of the heart in apostasy. Thus our passage seems to mediate between the two different views of Jeroboam’s act presented to us in Hosea 1:11 (see note) and 1 Kings 11:29-39 respectively. In one sense Jehovah ‘gave’; in another, he ‘gave’ not.
Barnes' Notes on Hosea 13:11
I gave thee a king in Mine anger - o: “God, when He is asked for ought amiss, sheweth displeasure, when He giveth, hath mercy, when He giveth not.” “The devil was heard,” (in asking to enter into the
Whedon's Commentary on Hosea 13:11
Utter destruction the just punishment for Israel’s guilt, Hosea 13:9-16.This discourse closes with another description of the hopelessness of Israel’s condition.
Sermons on Hosea 13:11
| Sermon | Description | |
|---|---|---|
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Power With God Exemplified in Samuel by T. Austin-Sparks | T. Austin-Sparks emphasizes the significance of Samuel's ministry as a representation of power with God, particularly in a time when the people of Israel were not aligned with God' |
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A New Priesthood Arises by George Warnock | George Warnock emphasizes the transition from the corrupt priesthood of Eli to the rise of Samuel, a faithful servant of God, who was born from Hannah's deep cries for a son. This |
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Witchcraft in the Church by David Wilkerson | In this sermon, the preacher discusses the dangers of seeking power and position in the work of God without paying the right price. He uses the story of Simon in the book of Acts a |
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Ark Error by Leonard Ravenhill | In this sermon, the preacher expresses concern about the mechanical and superficial nature of preaching the gospel. He criticizes the reliance on books and conferences, emphasizing |
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The Greatest Sin in the Church by Stephen Olford | In this sermon, the preacher focuses on the greatest sin in the Church and aims to uncover what it is. The sermon begins by referencing 1 Samuel 15:22, where Samuel questions the i |
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A Look at Authority 1: Spiritual & False by Stephen Kaung | In this sermon, the preacher emphasizes the concept of authority in serving. He refers to Mark 10:45, where Jesus states that he came not to be served, but to serve and give his li |
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Prevailing Prayer by Gerhard Du Toit | In this sermon, the speaker shares his experience of evangelism in Africa and Scotland, where they would spend several weeks before making any invitations to allow people to be con |