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Bahasa Indonesia Sehari-hari
Hosea 5:1
Bible Study Resources
Concordances:
- Nave'sDictionaries:
- AmericanEncyclopedias:
- InternationalParallel Translations
Dengarlah ini, hai para imam, perhatikanlah, hai kaum Israel, dan pasanglah telinga, hai keluarga raja! Sebab mengenai kamulah penghukuman itu, karena kamu telah menjadi perangkap bagi Mizpa, dan jaring yang dikembangkan di atas gunung Tabor,
Dengarlah olehmu akan ini, hai segala imam! perhatikanlah ini, hai bangsa Israel! berilah telinga akan ini, hai isi istana rajapun! karena dihukumkan akan kamu juga, sebab di atas Mizpa kamu sudah jadi suatu jerat dan di atas Tabor suatu jaring yang terbentang.
Contextual Overview
Bible Verse Review
from Treasury of Scripure Knowledge
O priests: Hosea 4:1, Hosea 4:6, Hosea 4:7, Hosea 6:9, Malachi 1:6, Malachi 2:1
O house: Hosea 7:3-5, 1 Kings 14:7-16, 1 Kings 21:18-22, 2 Chronicles 21:12-15, Jeremiah 13:18, Jeremiah 22:1-9, Amos 7:9, Micah 3:1, Micah 3:9
for: Hosea 9:11-17, Hosea 10:15, Hosea 13:8
ye have: Hosea 9:8, Micah 7:2, Habakkuk 1:15-17
Tabor: Judges 4:6, Jeremiah 46:18
Reciprocal: Genesis 31:49 - Mizpah Leviticus 21:1 - Speak Proverbs 29:5 - spreadeth Jeremiah 7:2 - Hear Jeremiah 17:20 - General Ezekiel 44:12 - they ministered Hosea 6:8 - polluted with blood Hosea 7:1 - they commit Hosea 9:15 - all Joel 1:2 - Hear Amos 3:1 - Hear Mark 15:11 - General Luke 10:31 - priest
Cross-References
These are the generations of the heauens and of the earth when they were created, in the day when the Lord God made the earth and the heauens.
And agayne Methusalah lyued after he begat Lamech seue hundreth eightie and two yeres, and begate sonnes and daughters.
And all the dayes of Methuselah were nine hundreth sixtie & nine yeres, and he dyed.
These are the generations of Noah: Noah [was] a iust man, and perfect in his generations: And Noah walked with God.
These are the generations of the sonnes of Noah, Sem, Ham, and Iapheth: and vnto them were chyldren borne after the fludde.
Adam, Seth, Enos.
Lo this onlye haue I founde, that God made man iust and right: but they sought many inuentions.
Remember thy maker the sooner in thy youth, or euer the dayes of aduersitie come, and or the yeres drawe nye when thou shalt say, I haue not pleasure in them:
This is the booke of the generation of Iesus Christ, the sonne of Dauid, the sonne of Abraham.
A man ought not to couer his head, forasmuch as he is the image and glorie of God: But the woman is the glorie of the man:
Gill's Notes on the Bible
Hear ye this, O priests,.... Though idolatrous ones, who called themselves priests, and were reckoned so by others, though not of the tribe of Levi, but such as Jeroboam had made priests, or were their successors; and there might be some of the family of Aaron and tribe of Levi, that might continue in the cities of Israel, and who gave in to the idolatrous worship of those times. Some render it "princes" c and the word signifies both:
and hearken, ye house of Israel; not the kingdom of Judah, as Kimchi, for this is manifestly distinguished from Israel in this chapter; nor the sanhedrim, to which sense Aben Ezra seems to incline; but the ten tribes, the whole kingdom of Israel, the common people in it:
and give ye ear, O house of the king; of the king of Israel, who, at this time, is thought to be Menahem; the royal family, the princes of the blood, and all that belonged to the king's court; all of every office, priestly or kingly, of every rank, high and low, are called upon to hearken to what is about to be said, both concerning their sin and punishment:
for judgment [is] toward you: either to know and do that which is just and right; it belonged to the priests to know and teeth divine judgment, to instruct the people in the knowledge of the judgments, statutes, and laws of God; and it belonged to, the king to execute human judgment, to do justice and judgment according to the laws of God, and of the realm; and it belonged to the people to attend to both: so the Targum,
"does it not "belong" to you to know judgments?''
or rather this is to be understood of punitive justice and judgment, of the sentence of condemnation, or denunciation of punishment for sin: the reasons of which follow,
because ye have been a snare on Mizpah, and a net spread upon Tabor; these were two high mountains in the land of Israel; the former was near Hermon and Lebanon, and the same with Gilead, Joshua 11:3; the latter was a mountain in Galilee, between Issachar and Zebulun, six miles from Nazareth: it was, according to Joseph ben Gorion d almost four miles high, had on the top of it a plain of almost three miles; the true Josephus e says is was three and a quarter miles; Joshua 11:3- :; the Jews f have a tradition, that Jeroboam set spies upon these mountains at the time of the solemn feasts, to watch who went to them out of Israel, and to inform against them; but these could not command all the roads leading to Jerusalem. It may be these mountains were much infested with hawkers and hunters, to which there may be an allusion; and the sense be, ye priests, people, and king, are like to those that set snares and nets on those hills, as they to ensnare and catch creatures, so ye to ensnare and draw men into idolatrous practices; or rather, since there is no note of comparison, the meaning is, that they set up altars, and offered sacrifices on these hills, and thereby ensnared not only those of their own tribes, but drew and enticed many of the tribes of Judah and Benjamin to fall in with the same idolatrous practices.
c הכהנים "significat sacerdotes et principes", vid. 2 Sam. viii. 18. "Sacerdotes ac domum regis", i.e. "regem cum principibus et aulicis", Liveleus. d Hist. Heb. l. 4. c. 25. p. 635. e De Bello Jud. l. 4. c. 1. sect. 9. f Jarchi ex Tanehuma, Abendana ex Midrash.
Barnes' Notes on the Bible
Hear ye this, O ye priests - God, with the solemn threefold summons, arraigns anew all classes in Israel before Him, not now to repentance but to judgment. Neither the religious privileges of the priests, nor the multitude of the people, nor the civil dignity of the king, should exempt any from God’s judgment. The priests are, probably, the true but corrupted priests of God, who had fallen away to the idolatries with which they were surrounded, and, by their apostasy, had strengthened them. The king, here first mentioned by Hosea, was probably the unhappy Zechariah, a weak, pliant, self-indulgent, drunken scoffer , who, after eleven years of anarchy, succeeded his father, only to be murdered.
For judgment is toward you - Literally, “the judgment.” The kings and the priests had hitherto been the judges; now they were summoned before Him, who is the Judge of judges, and the King of kings. To teach the law was part of the priest’s office; to enforce it, belonged to the king. The guilt of both was enhanced, in that they, being so entrusted with it, had corrupted it. They had the greatest sin, as being the seducers of the people, and therefore have the severest sentence. The prophet, dropping for the time the mention of the people, pronounces the judgment on the seducers.
Because ye have been a snare on Mizpah - Mizpah, the scene of the solemn covenant of Jacob with Laban, and of his signal protection by God, lay in the mountainous part of Gilead on the East of Jordan. Tabor was the well-known Mountain of the Transfiguration, which rises out of the midst of the plain of Jezreel or Esdraelon, one thousand feet high, in the form of a sugar-loaf. Of Mount Tabor it is related by Jerome, that birds were still snared upon it. But something more seems intended than the mere likeness of birds, taken in the snare of a fowler. This was to be seen everywhere; and so, had this been all, there hath no ground to mention these two historical spots. The prophets has selected places on both sides of Jordan, which were probably centers of corruption, or special scenes of wickedness. Mizpah, being a sacred place in the history of the patriarch Jacob Genesis 31:23-49, was probably, like Gilgal and other sacred places, desecrated by idolatry. Tabor was the scene of God’s deliverance of Israel by Barak Judges 4:0. There, by encouraging idolatries, they became hunters, not pastors, of souls Ezekiel 13:18, Ezekiel 13:20. There is an old Jewish tradition , that lyers-in-wait were set in these two places, to intercept and murder those Israelites, who would go up to worship at Jerusalem. And this tradition gains countenance from the mention of slaughter in the next verse.
Clarke's Notes on the Bible
CHAPTER V
This chapter begins with threatening the Israelites for
ensnaring the people to idolatry by their sacrifices and other
rites on Mizpah and Tabor, 1-5.
Their sacrifices, however costly, are declared to be
unacceptable, 6;
and their substance is devoted to the locust, 7.
Nor is judgment to stop here. The cities of Judah are called
upon, in a very animated manner, to prepare for the approach of
enemies. Benjamin is to be pursued; Ephraim is to be desolate;
and all this is intimated to Israel, that they may by
repentance avert the judgment, 8, 9.
The following verses contain farther denunciations, 10-13,
expressed in terms equally terrible and sublime, 14.
The Lord afflicts not willingly the children of men; he visits
them with temporal calamities that he may heal their spiritual
malady, 15.
NOTES ON CHAP. V
Verse Hosea 5:1. Hear ye this, O priests — A process is instituted against the priests, the Israelites, and the house of the king; and they are called on to appear and defend themselves. The accusation is, that they have ensnared the people, caused them to practise idolatry, both at Mizpah and Tabor. Mizpah was situated beyond Jordan; in the mountains of Gilead; see Judges 11:29. And Tabor was a beautiful mountain in the tribe of Zebulun. Both these places are said to be eminent for hunting, &c., and hence the natural occurrence of the words snare and net, in speaking of them.
