And the revolters are profound to make slaughter – Literally, They made the slaughter deep, as Isaiah says, they deeply corupted themselves Isa 31:6; and our old writers say He smote deep. They willed also doubtless to make it deep, hide it so deep, that God should never know it, as the Psalmist says of the ungodly, that the inward self and heart of the workers of iniquity is deep, whereon it follows, that God should suddenly wound them, as here the prophet subjoins that God rebuked them. Actual and profuse murder has been already Hos 4:2 mentioned as one of the common sins of Israel, and it is afterward Hos 6:9 also charged upon the priests.

Though I have been a rebuker – Literally, a rebuke, as the Psalmist says, I am prayer Psa 109:4, i. e., I am all prayer. The Psalmists whole being was turned into prayer. So here, all the attributes of God, His mercies, love, justice, were concentrated into one, and that one, rebuke. Rebuke was the one form, in which they were all seen. It is an aggravation of crime to do it in the place of judgment or in the presence of the judge. Israel was immersed in his sin and heeded not, although God rebuked him continually by His voice in the law, forbidding all idolatry, and was now all the while, both in word and deed, rebuking him.

Fuente: Albert Barnes’ Notes on the Bible

Hos 5:2

The revolters are profound to make slaughter.

The deep ways of apostates and false worshippers

There can be no blacker brand on a people or a man than this–he is an apostate, a revolter. We must understand this, their revolting, especially in reference to their falling off from the true worship of God to their idolatry.

1. It is a dangerous thing to venture on the beginnings of false worship, especially when the tide is flowing in.

2. It is a dangerous thing to be deeply rooted in superstitious ways. By custom men become deeply rooted.

3. The hearts of apostates are the most deeply rooted in wickedness.

4. Idolaters, especially apostates, are profound and deep. Only those who have the Spirit of God that.searches the deep things, of God, are likely to stand out against the deep policies of idolaters. God calls their sacrifices making slaughter, by way of reproach. (Jeremiah Burroughs.)

I have been a Rebuker of them all.

Marg. correction. The sin of the people was increased by the circumstance that God had not ceased by His prophets to recall the Israelites to a sound mind, since they might not have been wholly irreclaimable. Or God may be thought of here as complaining that He had been an object of dislike to the Israelites, as though He said, When I sent My prophets, they could not bear to be admonished, because My Word was too bitter for them. Reproofs are not easily endured by men. What is clear is that the people of Israel were not only apostates, but hopelessly contumacious and refractory in their wickedness. (John Calvin.)

Fuente: Biblical Illustrator Edited by Joseph S. Exell

Verse 2. The revolters are profound to make slaughter] Here may be a reference to the practice of hunters, making deep pits in the ground, and lightly covering them over, that the beasts, not discovering them, might fall in, and become a prey.

Though I have been a Rebuker] “I will bring chastisement on them all.” As they have made victims of others to their idolatry, I will make victims of them to my justice. Some have thought that as many as wished to depart from the idolatrous worship set up by Jeroboam, were slaughtered; and thus Jeroboam the son of Nebat MADE Israel to sin.

Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible

The revolters; all those that have cast off the law of God, both in matters of religion and civil government.

Are profound; dig deep to hide their counsels, or have taken deep root since their apostasy from God, and revolt from the house of David.

To make slaughter: all their religion is but a butchering of cattle, no sacrifice to God; or, which is worse, a murdering of men.

Though I, Hosea, have been a rebuker; a preacher, who ill the name and word of God have sharply inveighed against their brutish religion and their bloody slaughters.

Of them all: none that have been guilty have escaped the reproof; I have declaimed against idolatrous priests and bloody usurpers, such as were in those times, Shallum, Menahem, and Pekah.

Fuente: English Annotations on the Holy Bible by Matthew Poole

2. revoltersapostates.

profounddeeplyrooted [CALVIN] and sunkto the lowest depths, excessive in their idolatry (Hos 9:9;Isa 31:6) [HENDERSON].From the antithesis (Ho 5:3),”not hid from me,” I prefer explaining, profoundlycunning in their idolatry. Jeroboam thought it a profoundpiece of policy to set up golden calves to represent God in Dan andBeth-el, in order to prevent Israel’s heart from turning again toDavid’s line by going up to Jerusalem to worship. So Israel’ssubsequent idolatry was grounded by their leaders on various pleas ofstate expediency (compare Isa29:15).

to . . . slaughterHedoes not say “to sacrifice,” for their so-calledsacrifices were butcheries rather than sacrifices; there wasnothing sacred about them, being to idols instead of to the holy God.

thoughMAURERtranslates, “and (in spite of their hope of safetythrough their slaughter of victims to idols) I will be achastisement to them all.” English Version is good sense:They have deeply revolted, notwithstanding all my propheticalwarnings.

Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible

And the revolters are profound to make slaughter,…. The revolters are the king, priests, and people, who had revolted from the true worship and ways of God unto idolatry. These formed deep laid schemes, and took crafty methods, like hawkers; who lay themselves flat upon the ground to manage their snares and nets, and observe the creatures that fall into them, and take them, and whom they artfully decoy, to which the allusion is; and that either to slay those who would not comply with their false worship; or rather to multiply the sacrifices of slain beasts, and offer them with a great show of devotion and religion, and thereby beguile, entice, and ensnare simple and unwary souls; so the Targum,

“they sacrifice to idols abundantly;”

and which, in the sight of God, was mere slaughter and butchery:

though I [have been] a rebuker of them all; king, priests, and prophets; those idolaters, revolters, or worshippers of Baal, as Aben Ezra calls them: this is to be interpreted either of the prophet, who had freely, faithfully, and openly reproved all orders of men for their departure from God and his worship, and for their idolatrous practices; or of the Lord himself, which comes to the same sense, who had rebuked them by his prophets, and corrected them by his judgments, but to no purpose: and therefore they could not plead ignorance, or excuse themselves upon that account.

Fuente: John Gill’s Exposition of the Entire Bible

This accusation is still further vindicated in Hos 5:2., by a fuller exposure of the moral corruption of the nation. Hos 5:2. “And excesses they have spread out deeply; but I am a chastisement to them all.” The meaning of the first half of the verse, which is very difficult, and has been very differently interpreted by both ancient and modern expositors, has been brought out best by Delitzsch (Com. on Psa 101:3), who renders it, “they understand from the very foundation how to spread out transgressions.” For the word the meaning transgressions is well established by the use of in Psa 101:3, where Hengstenberg, Hupfeld, and Delitzsch all agree that this is the proper rendering (see Ewald’s philological defence of it at 146, e). In the psalm referred to, however, the expression also shows that shachatah is the inf. piel , and setm the accusative of the object. And it follows from this that shachatah neither means to slaughter or slaughter sacrifices, nor can be used for in the sense of acting injuriously, but that it is to be interpreted according to the shachuth in 1Ki 10:16-17, in the sense of stretching, stretching out; so that there is no necessity to take in the sense of , as Delitzsch does, though the use of for in Hos 10:9 may no doubt be adduced in its support. , from (to turn aside, Num 5:12, Num 5:19), are literally digressions or excesses, answering to the hiznah in Hos 5:3, the leading sin of Israel. “They have deepened to stretch out excesses,” i.e., they have gone to great lengths, or are deeply sunken in excesses, – a thought quite in harmony with the context, to which the threat is appended. “I (Jehovah) am a chastisement to them all, to the rulers as well as to the people;” i.e., I will punish them all (cf. Hos 5:12), because their idolatrous conduct is well known to me. The way is thus prepared for the two following verses.

Fuente: Keil & Delitzsch Commentary on the Old Testament

The verb שחט, shecheth, means, to kill, to sacrifice; and this place is usually explained of sacrifices; and this opinion I do not reject. But though the Prophet spake of sacrifices, he no doubt called sacrificing, in contempt, killing: as though one should call the temple, the shambles, and the killing of victims, slaughtering, so also the Prophet says, In sacrificing and killing, they, having turned aside, have become deeply fixed; that is, By turning aside to their own sacrificing, they have completely hardened their hearts, so that their depravity is incurable. For by saying that they had gone deep, the meaning is, that they were so addicted to their own superstitions, that they could not be restored to a sound mind, however often admonished by the Prophets. Yet this verb has another meaning in Scripture, even this, that men flatter themselves with their own counsels, and think that by twining together reasons of their own, they can deceive God: and this metaphor the Prophets employ with regard to profane despisers of God, whom they call לצים, latism, mockers: for these, while they deceive men, think that they have nothing to do with God. The same we see at this day: courtiers and proud men of the same character, flatter themselves with their own deceptions, and complacently laugh at our simplicity; because they think that wisdom was born with them, and that it is enclosed as it were within their brains. But I know not whether this idea is suitable to this passage. That simpler meaning which I have already stated, I prefer, and that is, that the Israelites were so obstinate in their superstitions, that they perversely despised all counsels, all admonitions, yea, that they petulantly resisted every instruction.

But each word must be noticed: turning aside in sacrificing, he says, “they became deep”. By saying, that they had turned aside in sacrificing, he no doubt makes a distinction between false and strange forms of worship and the true worship of God, prescribed in the law. The frequency of sacrificing could not indeed have been condemned in itself either as to the Israelites or the Jews; but they turned aside, that is, departed from what the law prescribes. Hence the more zealously they engaged in sacrificing, and the more victims they offered to God, the more they provoked God’s vengeance against themselves. We then see that the Prophet points out here as by the finger the sin he reproved in the people of Israel, and that was, — they sacrificed not according to God’s command and according to the ritual of the law, but turned aside and followed their own devices. Hence it is, that in contempt and in scorn he calls their sacrificing, killing, or cutting the throat: “they are,” he says “executioners,” or, “they are butchers. What is it to me, that they bring their victims with great pomp and show? That they use so many ceremonies? I repudiate,” the Lord says, “the whole of this; it is profane butchering; these slaughterings have nothing in common with the worship which I approve.”

That our sacrifices then may please God, they must be according to the rule of his word; for ‘obedience,’ as it has been said already, ‘is better than all sacrifices,’ (1Sa 15:22.) But when men retake themselves to false forms of worship or such as are invented, nothing then is holy or acceptable to God, but an abominable filth. And further, the Prophet, as I have said, not only accuses the people of having turned aside to perverted forms of worship, but also of having become obstinately fixed in them. They have become deep, he says, in their superstitions: as he said before, that they were fast joined to their idols, that they could not be torn away from them; so also he says now, that they were deeply rooted in their iniquity.

It follows, And I have been, or will be, a correction to them all Some think that the Prophet in the person of God threatens the Israelites, that God declares that he himself would become the avenger, because the people had so stubbornly followed wicked superstitions, — “I sit as a judge in heaven, nor will I suffer you to fall away with impunity, since you are become so hardened in your wickedness.” But they are more correct who think that their sin was more increased by this circumstance, that God by his Prophets had not ceased to recall the Israelites to a sound mind, since they might not have been wholly irreclaimable: I have been to them a correction; that is, “They cannot excuse themselves and say, that they had fallen through error and ignorance; for there has been in them a wilful obstinacy, as I have not ceased to show them the right way by my Prophets. I have, then, been a correction to them; but I could not bend them, so indomitable has been that stubbornness, or rather madness, with which they were inflamed towards their idols.” It is now seen which of the two views I deem the most correct.

But I will adduce a third: God may be thought to be here complaining that he had been an object of dislike to the Israelites, as though he said, “When I sent my Prophets, they could not bear to be admonished, because my word was too bitter for them.” Reproofs are not easily endured by men. We indeed know, that those who are ill at ease with themselves, are yet not willing to hear any reproof: every one who deceives himself, wishes to be deceived by others. As then the ears of men are so tender and delicate, that they will patiently receive no reproof, this meaning seems not inappropriate, I have been to them all a correction, that is, “My doctrine has been by them rejected because it had in it too much asperity.” But the other explanation, which I have mentioned as the second, has been more approved: I was, however, unwilling to omit what seems to me to be no less suitable.

We may now choose or receive either of these two expositions, — either that the Lord here takes away from the Israelites the excuse of error, because he had continued to reprove their vices by his Prophets, — or that he expostulates with the Israelites for having rejected his word on the ground that it was too rigid and severe: yet this main thing will still remain the same, that the people of Israel were not only apostates, having fallen away from the lawful worship of God into their own superstitions but were also contumacious and refractory in their wickedness, so that they would receive no instruction, no salutary counsels. Let us proceed —

Fuente: Calvin’s Complete Commentary

(2) Are profound to make slaughter.Ewald, followed recently by Nowack, is right in interpreting the Heb. text as meaning, The apostates have gone deep in iniquity. In the last clause the Authorised version is again incorrect. Render, But I (i.e., Jehovah) am chastisement to them all. The deceivers and deceived shall alike perish.

Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)

2. And the revolters are profound to make slaughter R.V., “And the revolters are gone deep in making slaughter.” For the last three words margin suggests “in corruption,” which is to be preferred, since the context says nothing about murder, nor is there a reference to the slaughter of sacrifice. The thought would be that the apostate leaders have gone to all possible depths of corruption. The ancient versions found the passage obscure. Modern commentators are generally agreed on an emendation, very slight in the original, “And the pit of Shittim they have made deep.”

At Shittim the Israelites gave themselves to the abominations of Baal-peor (Num 25:1 ff.). It is thought that Shittim, like Mizpah and Tabor, was a sacred place where the people were led astray. If this emendation is adopted pit is parallel with snare and net, and the clause contains an additional accusation against the nobles for causing the unsuspecting people to stumble.

Though I have been a rebuker of them all Better R.V., “but I am a rebuker”; Hebrews rebuke, Tempter and tempted alike will be visited by Jehovah in judgment. Cheyne, by transposing two letters, makes the clause a continuation of the description of the people’s sin: “and there is no correction for any of them,” that is, improvement has become impossible (Hos 5:4).

Hos 5:3-4 indicate the cause of Jehovah’s anger. Their conduct is well known to him. I Emphatic in Hebrew.

Ephraim Poetic synonym of Israel. What Jehovah knows is stated in 3b.

Now The force of this word is uncertain. Keil thinks it is used to designate the whoredom of Israel as in fact lying before him. It is not impossible, however, that two similar sounding words have been interchanged, now for thou, Hebrews ‘attah for ‘ attah, and we should read, “for thou, O Ephraim.”

They will not frame their doings R.V., “Their doings will not suffer them,” is certainly to be preferred. Wrongdoing has become their second nature; they find it impossible to return to Jehovah (Hos 7:2; Jer 13:23).

Spirit of whoredoms See on Hos 4:12.

In the midst of them In their innermost being.

Have not known R.V., “they know not” (see on Hos 2:20; compare Hos 4:6).

Hos 5:5 announces judgment.

Pride of Israel doth testify Repeated in Hos 7:10; is capable of two interpretations: (1) If pride is used in an evil sense of the haughty and arrogant attitude of the Israelites, the meaning is expressed most satisfactorily by Marti: “The strongest testimony against the Israelites, and the most convincing proof of their incapacity for improvement is offered by their arrogance, in which they regard their conduct, their cult and service of Jehovah, as acceptable to him, and therefore do not think in the least of a return.” (2) The other interpretation is suggested by the marginal rendering for pride, “excellency”; this many commentators understand to be a title of Jehovah; he is the “excellency of Jacob” (Amo 8:7; compare 1Sa 15:19). According to this interpretation testify is used not in the simple sense of bear witness, Jehovah is both witness and judge; here the emphasis would be upon the pronouncing of the sentence, the sentence being contained in the next clause. The rendering “the pride of Israel shall be humbled,” though supported by some of the ancient versions, is unsuitable with “to his face.” On the whole, the first interpretation is to be preferred. Nothing but judgment is possible.

Fall Better, R.V., “shall stumble.” A common figure of calamity (Hos 4:5; Hos 14:1; Isa 8:15, etc.).

In their iniquity Better, by, or through. Iniquity is the cause. Judah also shall fall [“stumble”] In Hos 1:7; Hos 4:15, Judah is represented as being better than Israel; here, as in Hos 5:10; Hos 5:12-14, etc., it is considered equally guilty. The difference has sometimes been explained as due to the fact that the utterance in this verse and others like it are of a later period than those in Hos 1:7, and Hos 4:15, when Hosea had become more familiar with conditions in Judah. So far as Hos 1:7, is concerned, this is undoubtedly true; of Hos 4:15, this cannot be said with equal certainty. Conditions began to grow bad in Judah as early as in Israel. Whether Hosea ever considered Judah better than Israel is at least doubtful (see on Hos 1:7). All references to Judah are considered secondary by some commentators, but in some cases, at least, on insufficient grounds. In certain passages, it is true, they might easily be omitted without affecting the thought, sometimes the parallelism and even the thought would be improved if the reference were omitted, or changed to Israel (for example, in this verse); in other instances, however, the omission would seriously affect the text and require alterations which cannot readily be justified (Hos 5:12-14). In the absence of decisive data the passages are treated as original unless statements to the contrary are made.

Fuente: Whedon’s Commentary on the Old and New Testaments

‘And those who err (shettim = rebels, swervers, wanderers) are gone deep in slaughter,

And I am a rebuker (correcter, chastener) of them all.’

Here we have explained the reason why they were seen as setters of snares. It was because in their behaviour they were behaving like rebels against YHWH by involving themselves in ‘deep slaughter’, that is in offering large numbers of sacrifices to Baal (on every high hill and under every green tree – compare Hos 4:13), and even in child sacrifice. They were erring through teaching the people falsehood. In consequence YHWH will rebuke them by chastising them severely without exception. And that was something that could only occur through invasion and exile.

An alternative translation suggested has been, ‘And they have gone deep to stretch out (spread out) excesses, but I am a chastisement to them all’. This is because the word translated ‘those who err’ can also refer to ‘that thing in which they erred’, i.e. their excesses, and because the consonants for the word translated ‘slaughter’ may also be seen as containing the idea of spreading out. A further alternative translation is ‘They have made deep the whoredom (sacrifices to idols) of Shittim’, (compare Num 25:1), with shettim (swervers from the right way) being repointed as Shittim, and the slaughter of sacrifices being seen as whoredom. But reference to Shittim is unlikely here, partly because when using names he usually uses twos and fours, and partly because a literal explanation of Hos 5:1 is required here in accordance with his usual pattern. The translation makes too much of assumptions.

Fuente: Commentary Series on the Bible by Peter Pett

Hos 5:2. And the revolters are profound, &c. Have gone deep in slaughter: I will call them all to discipline. Calmet. The Hebrew word setiim, which we translate the revolters, signifies scouts on horseback, attendants on the chace, whose business it was to scour the country all around, and drive the wild beasts into the toils. The priests and rulers are accused as the seducers of the people to apostacy and idolatry, not merely by their own ill example but with premeditated design, under the image of hunters deliberately spreading their nets and snares upon the mountains. And their agents and emissaries, in this nefarious project, are represented under the image of scouts on horseback in this destructive chace. The toils and nets are whatever in the external form of idolatry was calculated to captivate the minds of men: magnificent temples, stately altars, images richly adorned, the gaiety of festivals, the pomp, and, in many instances, even the horror of the public rites. All which was supported by the government at a vast expence. The imagery therefore in this passage represents a spiritual chace. The wild beasts are men, not influenced and re-retained by the true principles of religion: the principal hunters, the kings of Israel and the apostate priests, who, from motives of self-interest, and a mistaken and wicked policy, encouraged idolatry, and supported its institutions: the scouts on horseback, the subordinate agents in the business: the slaughter, spiritual slaughter of the souls of men.

Fuente: Commentary on the Holy Bible by Thomas Coke

Hos 5:2 And the revolters are profound to make slaughter, though I [have been] a rebuker of them all.

Ver. 2. And the revolters are profound to make slaughter ] They lay their nets and snares deep, and lie down upon the ground, that they may take the silly birds that dread no danger. He “croucheth and humbleth himself, that the poor may fall into his strong paws,” Psa 10:10 . He studies the devil’s depths, Rev 2:24 ; poisonous and pestilent policies, Machiavellian mysteries of mischief. His head is a forge and fountain of wicked wiles: he hath store and strength of strange traps and trains, frauds and fetches, to draw in and deceive the silly simple. That these seducers were deeply revolted, Isa 31:6 , they had deeply corrupted themselves, Hos 9:9 , they sinned not common sins; as Korah and his accomplices died not a common death. They made great slaughter of men’s souls, and of their bodies too, that refused to yield to them. Craft and cruelty seldom sundered in seducers: as some write of the asp that he never wanders alone, without his companion with him; and as those birds of prey and desolation, Isa 34:16 , it is said that none of them lack their mate. The devil lendeth them his seven heads to plot, and his ten horns to push and gore, &c.

Though I have been a rebuker to them all ] Heb. a correction ( ). Understand it either to be the prophet, that he had dealt plainly with them, and done his utmost to reclaim them, yet they refused to be reformed, hated to be healed; We would have cured Babylon, but she would not be cured: or else of God, that he had both by words and scribes rebuked their superstitions, but nothing had wrought upon them. They “were tormented with the wrath of God, but repented not to give him the glory,” Rev 16:9 . Corripimur, might they say, sed non corrigimur; plectimur, sed non flectimur. See how God complains of this stubbornness, Jer 6:28-30 , and learn to tremble at his rebukes, to profit by his chastisements, lest a worse thing befall us. “The just Lord is in the midst thereof; he will not do iniquity: every morning doth he bring his judgment to light, he faileth not; but the unjust knoweth no shame,” Zep 3:5 . There are those who take the words passively, and render them thus, Ego vero illis omnibus castigationi sum, I have been rebuked or corrected by them all. See the like, Lam 3:13 , and in the Psalms often: I am a reproach to mine enemies: Thou makest us a reproach to all that are round about us, &c. So the prophet here may seem to complain, as Jeremiah did after him, that he was “born a man of contentions, that all the people cursed him,” that he was a common byword and but mark: that they sharpened their tongues against him and flew in his face. To preach, saith Luther, is nothing else but to derive the rage of the whole world upon a man’s self, totius orbis furorem in se derivare. Wisdom (that should be justified of her children, ) is again judged of her children, as some read those words of our Saviour, Mat 11:19 , iudicatur vel sententia pronunciatur. But I like the active sense better.

Fuente: John Trapp’s Complete Commentary (Old and New Testaments)

revolters = apostates.

are profound to make slaughter = have deeply designed a slaughter.

though I have been, &c. = and I [will denounce] chastisement to them all. The Ellipsis thus supplied explains “these difficult words”.

Fuente: Companion Bible Notes, Appendices and Graphics

the revolters: Hos 6:9, Hos 9:15, Jer 6:28

profound: Psa 64:3-6, Psa 140:1-5, Isa 29:15, Jer 11:18, Jer 11:19, Jer 18:18, Luk 22:2-5, Act 23:12-15

though: or, and, etc

a rebuker: Heb. a correction, Hos 6:5, Isa 1:5, Jer 5:3, Jer 25:3-7, Amo 4:6-12, Zep 3:1, Zep 3:2, Rev 3:19

Reciprocal: Hos 4:2 – toucheth

Fuente: The Treasury of Scripture Knowledge

Hos 5:2. A revolter is one who resists authority, and the leaders of Israel had done that very thing. In pursuing their abominable practices they did not shrink from murder when their plots called for that crime.

Fuente: Combined Bible Commentary

Hos 5:2. And the revolters Hebrew, , declinantes, the persons declining, turning aside, and departing out of the way appointed them to walk in, are profound to make slaughter Or, have gone deep in slaughter, as may be properly rendered. The words may be intended either of the slaughter of idolatrous sacrifices, or of men. It seems most likely, however, that the latter is meant, and that these wicked priests and princes laid plots to cut off such as adhered to the worship of the true God, and opposed their idolatry. The LXX. suppose the allusion to hunting is still carried on, and render the clause, , the hunters have pierced the prey. Though I have been a rebuker of them all Though I have reproved, exhorted, and instructed them by the prophets whom I raised up among them, even after they turned to idolatry. They had, in particular, two very extraordinary prophets, Elijah and Elisha, who were endued with a greater power to work miracles, whereby to prove their divine commission, and to convince the people of the certain truth and deep importance of their messages, than any one who had been raised up either among the Jews or Israelites since the days of Moses. Dr. Waterland and Calmet, however, translate this clause, I will call them all to discipline; and Newcome and Horsley, I will bring a chastisement on them all; which the latter interprets, I will be a chastisement to them, as they have been a net and a snare to others.

Fuente: Joseph Bensons Commentary on the Old and New Testaments

5:2 And the revolters are profound to make {b} slaughter, though I [have been] a {c} rebuker of them all.

(b) Even though they seemed to be given altogether to holiness, and to sacrifices which here he calls slaughter in contempt.

(c) Though I had admonished them continually by my Prophets.

Fuente: Geneva Bible Notes

Those who had revolted against Yahweh’s covenant had gone deep into depravity, as though they waded through much carnage, to continue the hunting imagery. Yet the Lord promised to chasten all of them so they would return to Him.

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)