Hosea Chapter 5 verse 11 Holy Bible
Ephraim is oppressed, he is crushed in judgment; because he was content to walk after `man's' command.
read chapter 5 in ASV
Ephraim is troubled; he is crushed by his judges, because he took pleasure in walking after deceit.
read chapter 5 in BBE
Ephraim is oppressed, crushed in judgment, because in selfwill he walked after the commandment [of man].
read chapter 5 in DARBY
Ephraim is oppressed and broken in judgment, because he willingly walked after the commandment.
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read chapter 5 in WBT
Ephraim is oppressed, He is crushed in judgment; Because he is intent in his pursuit of idols.
read chapter 5 in WEB
Oppressed is Ephraim, broken in judgment, When he pleased he went after the command.
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Pulpit Commentary
Pulpit CommentaryVerse 11. - Ephraim is oppressed and broken in judgment. The expression retsuts mishpat is (1) by some explained, "crushed by the judgment," that is, of God, according to which mishpat would be the genitive of the agent as mukkeh Elohim. But "crushed of judgment" or in judgment is justly preferred by others, the genitive taking the place of the accusative. Again, though the combination of 'ashuq with rutsuts is frequent, occurring as early as Deuteronomy 28:33, the latter is the stronger term. The oppression is (2) not that which their own kings and princes practiced upon their subjects, according to Aben Ezra, "Their kings oppressed and cheated them;" nor the injustice practiced by the people of Ephraim among themselves, as implied by the LXX., "Ephraim altogether prevailed against his adversary, he trod judgment underfoot." The reference (3) is rather to Ephraim being oppressed and crushed in judgment by the heathen nations around; thus Rashi explains, "Oppressed is Ephraim ever by the hand of the heathen - chastised with chastisements;" so also Kimchi, "By the hand of the heathen who oppressed and crushed them through hard judgments." The construction is asyndetous, like Song of Solomon 2:11, "The rain is over, is gone." Because he willingly walked after the commandment. This clause assigns the reason of Ephraim's oppression. They evinced ready willing-hood in following . . .
Ellicott's Commentary
Ellicott's Commentary for English Readers(11) Broken in judgment.--The Authorised version is probably right in this rendering, the phrase having reference to rights pertaining to individuals. Interpreters differ as to the rare word tsav, translated "commandment." It only occurs in one other place (Isaiah 28:10; Isaiah 28:13). Ewald regards it as meaning "wooden post," i.e., their idol, but this has no basis in Old Testament usage, though etymologically ingenious. The majority of Jewish and modern commentators take it as meaning the evil ordinance of Jeroboam, who demanded the reverence of his subjects for the calf-symbol of Jehovah. The LXX. had another text (shav instead of tsav), which they render "vanities," and are followed by the Targum and Syriac version. This is worthy of attention.Willingly--i.e., "waywardly."
