an injunction · noun, common masculine singular absolute
Strong's Exhaustive Concordance (James Strong, 1890/1894), public domain; digitized by Open Scriptures (CC BY-SA). KJV word tagging: eBible.org (public domain). Original-language text, parsing and brief lexicon: STEPBible.org data from Tyndale House, Cambridge (CC BY 4.0).
Cross-references
Micah 6:16 For the statutes of Omri are kept, and all the works of the house of Ahab, and ye walk in their counsels; that I should make thee a desolati…
Deuteronomy 28:33 The fruit of thy land, and all thy labours, shall a nation which thou knowest not eat up; and thou shalt be only oppressed and crushed alway…
1 Kings 12:26-33 And Jeroboam said in his heart, Now shall the kingdom return to the house of David:
2 Kings 15:16-20 Then Menahem smote Tiphsah, and all that were therein, and the coasts thereof from Tirzah: because they opened not to him, therefore he smot…
2 Kings 15:29 In the days of Pekah king of Israel came Tiglath-pileser king of Assyria, and took Ijon, and Abel-beth-maachah, and Janoah, and Kedesh, and…
Amos 5:11-12 Forasmuch therefore as your treading is upon the poor, and ye take from him burdens of wheat: ye have built houses of hewn stone, but ye sha…
Cross-references from OpenBible.info (CC BY), in the lineage of the Treasury of Scripture Knowledge (public domain).
Commentary
Matthew Henry on Hosea 5:8–end
Here is, I. A loud alarm sounded, giving notice of judgments coming (Hos 5:8): Blow you the cornet in Gibeah and in Ramah, two cities near together in the confines of the two kingdoms of Judah and Israel, Gibeah a frontier-town of the kingdom of Judah, Ramah of Israel; so that the warning is hereby sent into both kingdoms. "Cry aloud at Beth-aven, or Bethel, which place seems to be already seized upon by the enemy, and therefore the trumpet is not sounded there, but you hear the outcries of those that shout for mastery, mixed with theirs that are overcome." Let them cry aloud, "After thee, O Benjamin! comes the enemy. The tribe of Ephraim is already vanquished, and the enemy will be upon thy…
broken in judgment--namely, the "judgment" of God on him (Hos 5:1).
walked after the commandment--Jeroboam's, to worship the calves (Kg2 10:28-33). Compare Mic 6:16, "the statutes of Omri," namely, idolatrous statutes. We ought to obey God rather than men (Act 5:29). JEROME reads "filthiness." The Septuagint gives the sense, not the literal translation: "after vanities."
Adam Clarke on Hosea 5:11
Walked after the commandment - Jeroboam's commandment to worship his calves at Dan and Beth-el. Many of them were not forced to do this, they did it willingly.
John Gill on Hosea 5:11
Ephraim is oppressed, and broken in judgment,.... Here the prophet again returns to the ten tribes, who were oppressed and broken, either by their own judgments, as the Targum; by the tyranny of their kings, and the injustice of their judges, who looked only for the mammon of unrighteousness; or by the judgment of their enemies, the Assyrians, the taxes they laid upon them, the devastations they made among them, and by whom, at last, they were carried captive; or by the judgments of God upon them; for all the enemy did was by his permission, and according to his will:
because he willingly walked after the commandment; not after the commandment of God, but after the commandment of men, as Ab…
The Church Fathers
"Ephraim endures slander, broken in judgement, because he started to follow after filth." LXX: "Ephraim oppressed his adversary, trampled justice, because he began to pursue vain things." If Ephraim is wicked, and because of his wickedness he will be destroyed, how can it now be said: "Ephraim endures slander, broken in judgement?" For he who endures slander is also broken, his judgement oppressed unjustly, especially when a just cause is stated for which he was given up to captivity. For it follows: 'since he began to leave behind filth', that is, behind the idols which are compared to filth. Therefore, what he says is this: Ephraim is oppressed by the Assyrians, first by Pul, then by Tiglath-pileser (2 Kings 15), and afterwards by Salmanazar; not because they were righteous who oppressed him, and therefore he was handed over to them; but because those who were once my people, when I abandoned them, were handed over to punishment, and in this there seems to be slander, not towards God ("Al." from God), who inflicts just sentence: but towards those who endure torments, while they are handed over to more wicked adversaries. And the Lord brought upon them the cause of contempt in this part, and to be delivered unto the worst, and no judgment to be had toward them: for Ephraim began to go after idols, and to forsake God: for he himself had made golden calves. According to the interpretation of the Septuagint, Ephraim, that is, Jeroboam, oppressed his adversary Rehoboam, that is, the tribe of Judah, and in it he oppressed: because he followed the filthy idols of the Egyptians, and deserted Jerusalem and the temple. The meaning concerning heretics is clear: that with their false sophisms and dialectical art they often suppress churchmen; but when they have done this, they do not follow the purity of true faith, but the filth of lies; who are given over to the devil and his angels and seem to suffer slander and have the truth of judgment broken within them. Thus Israel is laid waste; and all its labors are devastated by the Assyrian conqueror; and the bishop lost God and therefore he is broken in judgment; because he followed idols.
The Church Fathers: public-domain translations (Ante-Nicene and Nicene and Post-Nicene Fathers), verse-indexed by SermonIndex (CC BY 4.0).
Hosea 5:11
11. Ephraim is oppressed and broken in judgment, because he willingly walked after the commandment.
11. Praedae expositus est Ephrain (vel, direptus est; sq significat diripere et praedari,) fractus judicio: quia volens ambulavit post mandata.
Here again the Prophet shows that the vengeance of God would be just against Israel, because they willingly followed the impious edicts of their king. The people might indeed have appeared to be excusable, since religion had not been changed by their voice, or by public consent, or by any contrivance of the many, but by the tyrannical will of the king alone: Jeroboam was not induced by superstition, but by subtile wickedness, to erect alt…
From these judgments Israel and Judah will not be set free, until in their distress they seek their God. This thought is expanded in the next strophe (Hos 5:11-15). Hos 5:11. "Ephraim is oppressed, broken in pieces by the judgment; for it has wished, has gone according to statute." By the participles ‛âshūq and râtsūts, the calamity is represented as a lasting condition, which the prophet saw in the spirit as having already begun. The two words are connected together even in Deu 28:33, to indicate the complete subjection of Israel to the power and oppression of its foes, as a punishment for falling away from the Lord. Retsuts mishpât does not mean "of broken right," or "injured in its r…
thieves (literally those who move a boundary marker): The Lord was the owner of the land, which he entrusted to the tribes following the conquest (see Josh 13:8–19:51). To move a boundary marker and change God’s allotted boundaries was to steal from God (Deut 19:14). Such an act rightly invoked divine punishment (Deut 27:17).
Rashi on Hosea 5:11
Ephraim is plundered in the hands of the nations.
broken by judgment Chastised with torments. Now why does he suffer with all this? Because he wished and desired and followed the new commands of the prophets of Baal.
