Hosea Chapter 5 verse 2 Holy Bible

Pulpit Commentary

Pulpit CommentaryVerse 2. - And the revolters are profound to make slaughter (or, profuse in murders or in sacrifices, or in dealing corruptly), though I have been a rebuker of them all (rather, but I am [bent upon] chastisement for them all). The literal rendering of the first clause is, slaughtering they have made deep, which is an idiom analogous to "they have deeply revolted;" literally, "they have made revolting deep" (Isaiah 31:6). The slaughtering, though understood by Wunsche of sacrifices, is rather meant of the destruction and carnage which the revolters caused to the people. Rashi explains it literally in this way: "I said, Every one that goes not up to the stated feasts transgresses a positive precept; but they decree that every one who goes up to the stated feasts shall be slain." This seems to imply that liers-in-wait were set probably on Mizpah and Tabor, the places mentioned in the preceding verse, to slay the Israelites that were found going up to the feasts at Jerusalem. Aben Ezra, taking this second verse as continuing the sentiment of the first, interprets as follows: "Ye have been a snare on Mizpah that ye might not allow them to go up to the feasts to the house of the Lord; and to slay (victims) in the usual way." The revolters or apostates he takes to be the worshippers of Baal. "They made deep," he adds in his exposition, "the snares, those that are mentioned, that passers-by might not see them; but I will chastise all of them for this evil which they have done, since it is not hidden from me why they have hid (made) it so deep." The slaughtering is thus understood by Aben Ezra of slaying the sacrificial victims. Similarly Kimchi interprets thus: "He says that the revolters who are the worshippers of idols, who depart from the ways of God - blessed be he! - and kern his service, like a woman who is a revolter from under her husband, have made deep their revolt, slaying and sacrificing to idols." lie would understand the slaughtering neither of victims with Kimchi and Aben Ezra; nor of literally slaying Israelites to prevent persons going up to Jerusalem, the proper seat of Jehovah's worship; but of the destructive consequences which the conduct of these apostates brought on the people. The work of chastisement God now takes in hand in good earnest. Droppings of the coming shower there had been; but now the full flood is to descend, for God presents himself to misleaders and misled alike under the sole aspect of rebuke. "I," he says, "am chastisement" (give myself to it). A like form of expression occurs in Psalm 109:4, "I am prayer;" that is, am a man of prayer, or give royal. If to prayer. Thus Kimchi explains the idiom: "The prophet says, Say not that no man shall correct and reprove them, therefore they sin; for I am the person who reproves them all, and day by day I reprove them, but they will not hearken to me. But raani moser wants the word ish, man, as (in Psalm 109:4) raani tephilah, which we have explained raani ish tephilah."

Ellicott's Commentary

Ellicott's Commentary for English Readers(2) Are profound to make slaughter.--Ewald, followed recently by Nowack, is right in interpreting the Heb. text as meaning, "The apostates have gone deep in iniquity." In the last clause the Authorised version is again incorrect. Render, But I (i.e., Jehovah) am chastisement to them all. The deceivers and deceived shall alike perish.