---
title: "Hosea 5 - Study King James Bible with keil and delitzsch old testament commentary"
description: "Read Hosea 5 with keil and delitzsch old testament commentary commentary. 1 Hear ye this, O priests; and hearken, ye house of Israel; and give ye ear, O house of the king; for judgment is toward you, because ye have been a snare"
image: "/_app/immutable/assets/missing.C7wGMEZ6.jpg"
url: "https://realbiblebelievers.com/study/keil-and-delitzsch-old-testament-commentary/hosea/5"
---

[ Read](/kjv/hosea/5)[ Commentary](/study/hosea/5)[ Interlinear](/interlinear/hosea/5) Audio

 1 Hear ye this, O priests; and hearken, ye house of Israel; and give ye ear, O house of the king; for judgment *is* toward you, because ye have been a snare on Mizpah, and a net spread upon Tabor.

 2 And the revolters are profound to make slaughter, though I *have been* a rebuker of them all.**

 3 I know Ephraim, and Israel is not hid from me: for now, O Ephraim, thou committest whoredom, *and* Israel is defiled.

 4 They will not frame their doings to turn unto their God: for the spirit of whoredoms *is* in the midst of them, and they have not known the LORD.**

 5 And the pride of Israel doth testify to his face: therefore shall Israel and Ephraim fall in their iniquity; Judah also shall fall with them.

 6 They shall go with their flocks and with their herds to seek the LORD; but they shall not find *him;* he hath withdrawn himself from them.

 7 They have dealt treacherously against the LORD: for they have begotten strange children: now shall a month devour them with their portions.

 8 Blow ye the cornet in Gibeah, *and* the trumpet in Ramah: cry aloud *at* Beth-aven, after thee, O Benjamin.

 9 Ephraim shall be desolate in the day of rebuke: among the tribes of Israel have I made known that which shall surely be.

 10 The princes of Judah were like them that remove the bound: *therefore* I will pour out my wrath upon them like water.

 11 Ephraim *is* oppressed *and* broken in judgment, because he willingly walked after the commandment.

 12 Therefore *will* I *be* unto Ephraim as a moth, and to the house of Judah as rottenness.*

 13 When Ephraim saw his sickness, and Judah *saw* his wound, then went Ephraim to the Assyrian, and sent to king Jareb: yet could he not heal you, nor cure you of your wound.*

 14 For I *will be* unto Ephraim as a lion, and as a young lion to the house of Judah: I, *even* I, will tear and go away; I will take away, and none shall rescue *him*.

 15 ¶ I will go *and* return to my place, till they acknowledge their offence, and seek my face: in their affliction they will seek me early.*
 
[Hosea 4](/study/hosea/4) [Hosea 6](/study/hosea/6)

## Commentary

 To verse 1
 
With the words “Hear ye this,” the reproof of the sins of Israel makes a new start, and is specially addressed to the priests and the king's house, i.e., the king and his court, to announce to the leaders of the nation the punishment that will follow their apostasy from God and their idolatry, by which they have plunged the people and the kingdom headlong into destruction. [Hosea 5:1-5](/kjv/hosea/5/1-5) form the first strophe. [Hosea 5:1](/kjv/hosea/5/1). *“Hear ye this, ye priests; and give heed thereto, O house of Israel; and observe it, O house of the king! for the judgment applies to you; for ye have become a snare at Mizpah, and a net spread upon Tabor.”* By the word “*this,”* which points back to [Hosea 5:4](/kjv/hosea/5/4), the prophecy that follows is attached to the preceding one. Beside the priests and the king's house, i.e., the royal family, in which the counsellors and adjutants surrounding the king are probably included, the house of Israel, that is to say, the people of the ten tribes regarded as a family, is summoned to hear, because what was about to be announced applied to the people and kingdom as a whole. There is nothing to warrant our understanding by the “house of Israel,” the heads of the nation or elders. *Lâkjem hammishpât* does not mean, It rests with you to know or to defend the right; nor, “Ye ought to hear the reproof,” as Hitzig explains it, for *mishpât* in this connection signifies neither “the maintenance of justice” nor “a reproof,” but the judgment about to be executed by God, τὸ κρίμα (lxx). The thought is this, The judgment will fall upon you; and *lâkhem* refers chiefly to the priests and the king's house, as the explanatory clause which follows clearly shows. It is impossible to determine with certainty what king's house is intended. Probably that of Zechariah or Menahem; possibly both, since Hosea prophesied in both reigns, and merely gives the quintessence of his prophetical addresses in his book. Going to Asshur refers rather to Menahem than to Zechariah (comp. [2 Kings 15:19-20](/kjv/2-kings/15/19-20)). In the figures employed, the bird-trap (*pach*) and the net spread for catching birds, it can only be the rulers of the nation who are represented as a trap and net, and the birds must denote the people generally who are enticed into the net of destruction and caught (cf. [Hosea 9:8](/kjv/hosea/9/8)). 

(Note: Jerome has given a very good explanation of the figure: “I have appointed you as watchmen among the people, and set you in the highest place of honour, that ye might govern the erring people; but ye have become a trap, and are to be called sportsmen rather than watchmen.”) 

*Mizpah*, as a parallel to Tabor, can only be the lofty *Mizpah* of Gilead ([Judges 10:17](/kjv/judges/10/17); [Judges 11:29](/kjv/judges/11/29)) or Ramah-Mizpah, which probably stood upon the site of the modern es-Salt (see at [Deuteronomy 4:43](/kjv/deuteronomy/4/43)); so that, whilst Tabor represents the land on this side of the Jordan, Mizpah, which resembled it in situation, is chosen to represent the land to the east of the river. 

(Note: As Tabor, for instance, rises up as a solitary conical hill (see at [Judges 4:6](/kjv/judges/4/6)), so es-Salt is built about the sides of a round steep hill, which rises up in a narrow rocky valley, and upon the summit of which there stands a strong fortification (see Seetzen in Burckhardt's Reisen in Syrien, p. 1061).) 

Both places were probably noted as peculiarly adapted for bird-catching, since Tabor is still thickly wooded. The supposition that they had been used as places of sacrifice in connection with idolatrous worship, cannot be inferred from the verse before us, nor is it rendered probable by other passages.

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