(2) Blood toucheth blood--i.e., murder is added to murder with ghastly prevalence. References to false swearing and lying are repeated in terrible terms by Amos 2:6-8 and Micah 7:2-8; and the form of the charge suggests the Decalogue and pre-existing legislation (Exodus 20:13-15).
Verse 2. - Having given a picture of Israel negatively, he next presents the positive side. The absence of the virtues specified implies the presence of the opposite vices. In the most vivid and impressive manner the prophet, instead of enumerating prosaically the vices so prevalent at the time, expresses them more emphatically by a species of exclamation, using
(1) infinitives absolute instead of finite verbs; thus: "Swearing, and lying, and murdering, and stealing, and committing adultery." They may, however, be regarded as in the nominative as subjects to יֵשׁ. Instead of either supplying לְשָׁוְא, to allot, or closely connecting" allot" with the verb "to lie," which immediately follows, it is better to understand the two verbs separately, as expressing two different species of sin; that is, swearing and cursing, and lying. So the Septuagint renders them by the nouns ἀρὰ καὶ ψεῦδος, equivalent to "cursing and lying;" as also the Chaldee, "they swear falsely and lie." The commandments which the children of Israel thus violated were the third, the ninth, the sixth, the eighth, and the seventh.
(2) The construction, adopted in the LXX., Vulgate, and by Luther in his version, takes the infinitives (nounal expressions of habitual or continued actions) as nominatives to the verb paratsu; thus: "Cursing, and lying, and murder, and theft, and adultery abound (κέχυται or εκκέχυται) in the land;" "Maledictum, et mendacium, et homicidium, et furtum, et adulterium innndavernut;" and Luther translates, "Gotteslastern, Luger, Morder, Stehlen, and Ehebrechen hat uberhand genommen." The common mode
(3) of constructing the infinitives independently as above in
(1) or gerundively as in the Authorized Version, and in either ease understanding an indefinite subject to paratsu, is preferable on the whole; thus: "By swearing, etc., they break out." The allusion to the water overflowing its banks and spreading in all directions, implied in the Septuagint Version, is approved by Jerome in his Commentary: "He (the prophet) did not say est, but, to demonstrate the abundance of crimes, introduced inundaverunt (overflowed)." The common meaning of parats is to tear or break - break in upon, especially with violence, as robbers and murderers; so paritsim has the sense of murderers and robbers. It is better, therefore, to take the verb here as a present perfect connecting past and present, and to translate it" break through," or" in to," that is, as burglars into houses. So Kimchi, though figuratively: "They break through the wall which is the fence of the Law, and multiply transgressions." Similarly, De Wette has "Gewaltthat uber sie;" and Maurer likewise: "Jurare et mentiri et occidere et furari et adulterari! Violenter agunt et sanguines sanguines altingunt." The Massoretic accentuation favors (putting athnach at naopt) this construction; while the context, which speaks of bloodshed, is quite in keeping with acts of violence.
4:1-5 Hosea reproves for immorality, as well as idolatry. There was no truth, mercy, or knowledge of God in the land: it was full of murders, 2Ki 21:16. Therefore calamities were near, which would desolate the country. Our sins, as separate persons, as a family, as a neighbourhood, as a nation, cause the Lord to have a controversy with us; let us submit and humble ourselves before Him, that he may not go on to destroy.
By swearing, and lying,.... Which some join together, and make but one sin of it, false swearing, so Jarchi and Kimchi; but that swearing itself signifies, as the Targum interprets it; for it not only takes in all cursing and imprecations, profane oaths, and taking the name of God in vain, and swearing by the creatures, but may chiefly design perjury; which, though one kind of "lying", may be distinguished from it here; the latter intending "lying" in common, which the devil is the father of, mankind are incident unto, and which is abominable to God, whether in civil or in religious things: "and killing, and stealing and committing adultery"; murders, thefts, and adulteries, were very common with them; sins against the sixth, eighth, and seventh commandments:
they break out; through all the restraints of the laws of God and man, like an unruly horse that breaks his bridle and runs away; or like wild beasts, that break down the fences and enclosures about them, and break out, and get away; or like a torrent of water, that breaks down its dams and banks, and overflows the meadows and plains; such a flood and deluge of sin abounded in the nation. Some render it, "they thieve" (o); or act the part of thieves and robbers: and the Targum,
"they beget sons of their neighbours' wives;''
and so Abarbinel interprets it of breaking through the hedge of another man's wife; but these sins are observed before:
and blood toucheth blood; which some understand of sins in general, so called, because filthy and abominable; and of the addition and multiplication of them, there being as it were heaps of them, or rather a chain of them linked together. So the Targum,
"and they add sins to sins.''
Others interpret it of impure mixtures, of incestuous lusts, or marriages contrary to the ties of blood, and laws of consanguinity, Leviticus 18:6, or rather it is to be understood of the great effusion of blood, and frequency of murders; so that there was scarce any interval between them, but a continued series of them. Some think respect is had to the frequent slaughter of their kings; Zachariah the son of Jeroboam was slain by Shallum, when he had reigned but six months; and Shallum was slain by Menahem when he had reigned but one month; and this Menahem was a murderer of many, smote many places, and ripped up the women with child; Pekahiah his son was killed by Pekah the son of Remaliah, and he again by Hoshea, 2 Kings 15:8.
(1) infinitives absolute instead of finite verbs; thus: "Swearing, and lying, and murdering, and stealing, and committing adultery." They may, however, be regarded as in the nominative as subjects to יֵשׁ. Instead of either supplying לְשָׁוְא, to allot, or closely connecting" allot" with the verb "to lie," which immediately follows, it is better to understand the two verbs separately, as expressing two different species of sin; that is, swearing and cursing, and lying. So the Septuagint renders them by the nouns ἀρὰ καὶ ψεῦδος, equivalent to "cursing and lying;" as also the Chaldee, "they swear falsely and lie." The commandments which the children of Israel thus violated were the third, the ninth, the sixth, the eighth, and the seventh.
(2) The construction, adopted in the LXX., Vulgate, and by Luther in his version, takes the infinitives (nounal expressions of habitual or continued actions) as nominatives to the verb paratsu; thus: "Cursing, and lying, and murder, and theft, and adultery abound (κέχυται or εκκέχυται) in the land;" "Maledictum, et mendacium, et homicidium, et furtum, et adulterium innndavernut;" and Luther translates, "Gotteslastern, Luger, Morder, Stehlen, and Ehebrechen hat uberhand genommen." The common mode
(3) of constructing the infinitives independently as above in
(1) or gerundively as in the Authorized Version, and in either ease understanding an indefinite subject to paratsu, is preferable on the whole; thus: "By swearing, etc., they break out." The allusion to the water overflowing its banks and spreading in all directions, implied in the Septuagint Version, is approved by Jerome in his Commentary: "He (the prophet) did not say est, but, to demonstrate the abundance of crimes, introduced inundaverunt (overflowed)." The common meaning of parats is to tear or break - break in upon, especially with violence, as robbers and murderers; so paritsim has the sense of murderers and robbers. It is better, therefore, to take the verb here as a present perfect connecting past and present, and to translate it" break through," or" in to," that is, as burglars into houses. So Kimchi, though figuratively: "They break through the wall which is the fence of the Law, and multiply transgressions." Similarly, De Wette has "Gewaltthat uber sie;" and Maurer likewise: "Jurare et mentiri et occidere et furari et adulterari! Violenter agunt et sanguines sanguines altingunt." The Massoretic accentuation favors (putting athnach at naopt) this construction; while the context, which speaks of bloodshed, is quite in keeping with acts of violence.
they break out; through all the restraints of the laws of God and man, like an unruly horse that breaks his bridle and runs away; or like wild beasts, that break down the fences and enclosures about them, and break out, and get away; or like a torrent of water, that breaks down its dams and banks, and overflows the meadows and plains; such a flood and deluge of sin abounded in the nation. Some render it, "they thieve" (o); or act the part of thieves and robbers: and the Targum,
"they beget sons of their neighbours' wives;''
and so Abarbinel interprets it of breaking through the hedge of another man's wife; but these sins are observed before:
and blood toucheth blood; which some understand of sins in general, so called, because filthy and abominable; and of the addition and multiplication of them, there being as it were heaps of them, or rather a chain of them linked together. So the Targum,
"and they add sins to sins.''
Others interpret it of impure mixtures, of incestuous lusts, or marriages contrary to the ties of blood, and laws of consanguinity, Leviticus 18:6, or rather it is to be understood of the great effusion of blood, and frequency of murders; so that there was scarce any interval between them, but a continued series of them. Some think respect is had to the frequent slaughter of their kings; Zachariah the son of Jeroboam was slain by Shallum, when he had reigned but six months; and Shallum was slain by Menahem when he had reigned but one month; and this Menahem was a murderer of many, smote many places, and ripped up the women with child; Pekahiah his son was killed by Pekah the son of Remaliah, and he again by Hoshea, 2 Kings 15:8.
(o) "latrocinantur, vel latrones agunt", Schmidt.