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 of all here, where tsedeq corresponds to the tsedâqâh of the first clause. God causes righteousness to rain, inasmuch as He not only gives strength to secure it, like rain for the growth of the seed (cf. Isa 44:3), but must also generate and create it in man by His Spirit (Psa 51:12). The reason for this summons is given in Hos 10:13, in another allusion to the moral conduct of Israel until now. Hitherto they have ploughed as well as reaped unrighteousness and sin, and eaten lies as the fruit thereof, - lies, inasmuch as they did not promote the prosperity of the kingdom as they imagined, but only led to its decay and ruin. For they did not trust in Jehovah the Creator and rock of salvation, but in their way, i.e., their deeds and their might, in the strength of their army (Amo 6:13), the worthlessness of which they will now discover.

Verses 14-15
Hos 10:14-15“And tumult will arise against thy peoples, and all thy fortifications are laid waste, as Shalman laid Beth-Arbeel waste in the day of the war: mother and children are dashed to pieces. Hos 10:15. Thus hath Bethel done to you because of the wickedness of your wickedness: in the morning dawn the king of Israel is cut off, cut off.” קאם with א as mater lect. (Ewald, §15, e), construed with ב: to rise up against a person, as in Psa 27:12; Job 16:8. שׁאון, war, tumult, as in Amo 2:2. בּעמּיך: against thy people of war. The expression is chosen with a reference to rōbh gibbōrı̄m (the multitude of mighty men), in which Israel put its trust. The meaning, countrymen, or tribes, is restricted to the older language of the Pentateuch. The singular יוּשּׁד refers to כּל, as in Isa 64:10, contrary to the ordinary language (cf. Ewald, §317, c). Nothing is known concerning the devastation of Beth-Arbeel by Shalman; and hence there has always been great uncertainty as to the meaning of the words. Shalman is no doubt a contracted form of Shalmanezer, the king of Assyria, who destroyed the kingdom of the ten tribes (2Ki 17:6). Bēth-‘arbē'l is hardly Arbela of Assyria, which became celebrated through the victory of Alexander (Strab. Isa 16:1, Isa 16:3), since the Israelites could scarcely have become so well acquainted with such a remote city, as that the prophet could hold up the desolation that befel it as an example to them, but in all probability the Arbela in Galilaea Superior, which is mentioned in 1 Maccabees 9:2, and very frequently in Josephus, a place in the tribe of Naphtali, between Sephoris