Hosea 4:4

Bahasa Indonesia Sehari-hari

Hanya janganlah ada orang mengadu, dan janganlah ada orang menegor, sebab terhadap engkaulah pengaduan-Ku itu, hai imam!

Parallel Translations

Alkitab Terjemahan Baru
Hanya janganlah ada orang mengadu, dan janganlah ada orang menegor, sebab terhadap engkaulah pengaduan-Ku itu, hai imam!

Alkitab Terjemahan Lama
Tetapi seorangpun jangan berani berbantah-bantah, jangan menegur seorang juapun, karena bangsamu bagaikan orang yang telah berbantah-bantah dengan imam.

Contextual Overview

¹ Heare the worde of the Lorde O ye chyldren of Israel, for the Lord hath a controuersie with the inhabitauntes of the lande: for there is no trueth, there is no mercy, there is no knowledge of God in the lande. ² But swearing, lying, manslaughter, theft, and adulterie, hath gotten the ouer hande, and one bloodgiltinesse foloweth another. ³ Therfore shall the lande mourne, and all they that dwell therein shalbe rooted out, the beastes of the fielde, the foules of the ayre, and the fisshes in the sea, shalbe consumed. ⁴ Yet let no man rebuke or reproue another, for thy people [are] as they that are at controuersie with the priest. ⁵ Therefore shalt thou fall in the day tyme, and the prophete with thee in the night, and I wyll bryng thy mother to destruction.

Bible Verse Review
  from Treasury of Scripure Knowledge

let: Hosea 4:17, Amos 5:13, Amos 6:10, Matthew 7:3-6

as: Deuteronomy 17:12, Jeremiah 18:18

Reciprocal: Psalms 95:11 - my rest Malachi 2:12 - the master and the scholar

Cross-References

Genesis 4:16
And Cain went out from the presence of the Lorde, & dwelt in the lande of Nod, eastwarde from Eden.

Genesis 4:17
Cain also knewe his wyfe, whiche conceaued and bare Henoch, and buyldyng a citie, he called the name of the same citie after the name of his sonne Henoch.

Genesis 4:19
And Lamech toke vnto hym two wyues, the name of the one was Ada, and the name of the other was Sella.

Genesis 4:20
And Ada bare Iabel, which was the father of such as dwel in the tentes, and of such as haue cattell.

Genesis 15:17
And so it was, that when the sonne went downe, and it was twylyght, beholde a smokyng furnesse and a fire brande goyng betweene the said peeces.

Exodus 13:12
And then thou shalt appoynt vnto the Lorde all that openeth the matrice, and euery firstlyng that commeth of a beast which thou hast, yf it be a male, it shalbe the Lordes.

Leviticus 9:24
And there came a fire out from before the Lorde, and consumed vpon the aulter the burnt offering & the fat: Whiche when all the people sawe, they gaue thankes, and fell on their faces.

Numbers 16:35
And there came out a fire from the Lorde, and consumed the two hundred and fiftie men that offered incense.

Numbers 18:12
Al the fat of the oyle, & al the fat of the wine, & of the wheate, which they shall offer vnto the Lorde for first fruites, the same haue I geuen vnto thee.

Numbers 18:17
But the first borne of a cowe, sheepe, & goate, shalt thou not redeeme, for they are holy: therfore thou shalt sprinckle their blood vpon the aulter, and shalt burne their fat as a sacrifice made by fire, for a sweete sauour vnto the Lord.

Gill's Notes on the Bible

Yet, let no man strive, nor reprove another,.... Or rather, "let no man strive, nor any man reprove us" q; and are either the words of the people, forbidding the prophet, or any other man, to contend with them, or reprove them for their sins, though guilty of so many, and their land in so much danger on that account: so the Targum,

"but yet they say, let not the scribe teach, nor the prophet reprove:''

or else they are the words of God to the prophet, restraining him from striving with and reproving such a people, that were incorrigible, and despised all reproof; see Ezekiel 3:26 or of the prophet to other good men, to forbear anything of this kind, since it was all to no purpose; it was but casting pearls before swine; it was all labour lost, and in vain:

for thy people are as they that strive with the priest; they are so far from receiving correction and reproof kindly from any good men that they will rise up against, and strive with the priests, to whom not to hearken was a capital crime, Deuteronomy 17:12. Abarbinel interprets it, and some in Abendana, like the company of Korah, that contended with Aaron; suggesting that this people were as impudent and wicked as they, and there was no dealing with them. So the Targum,

"but thy people contend with their teachers;''

and will submit to no correction, and therefore it is in vain to give it them. Though some think the sense is, that all sorts of men were so corrupt, that there were none fit to be reprovers; the people were like the priests, and the priests like the people, Hosea 4:9, so that when the priests reproved them, they contended with them, and said, physician, heal thyself; take the beam out of your own eye; look to yourselves, and your own sins, and do not reprove us.

q ואל יוכה איש "et ne reprehendito quisquam, [scil.] nos", Schmidt.

Barnes' Notes on the Bible

Yet let no man strive, nor reprove another - Literally, “Only man let him, not strive, and let not man reprove.” God had taken the controversy with His people into His own hands; the Lord, He said , “hath a controversy (rib) with the inhabitants of the land” Hosea 4:1. Here He forbids man to intermeddle; man let him not strive. He again uses the same word . The people were obstinate and would not hear; warning and reproof, being neglected, only aggravated their guilt: so God bids man to cease to speak in His Name. He Himself alone will implead them, whose pleading none could evade or contradict. Subordinately, God, teaches us, amid His judgments, not to strive or throw the blame on each other, but each to look to his own sins, not to the sins of others.

For thy people are as they that strive with the priest - God had made it a part of the office of the priest, to “keep knowledge” Malachi 2:7. He had bidden, that all hard causes should be taken “to Deuteronomy 17:8-12 the priest who stood to minister there before the Lord their God;” and whose refused the priest’s sentence was to be put to death. The priest was then to judge in God’s Name. As speaking in His Name, in His stead, with His authority, taught by Himself, they were called by that Name, in Which they spoke, אלהים 'elohı̂ym Exodus 21:6; Exodus 22:8-9, “God,” not in regard to themselves but as representing Him. To “strive” then “with the priest” was the highest contumacy; and such was their whole life and conduct. It was the character of the whole kingdom of “Israel.” For they had thrown off the authority of the family of Aaron, which God had appointed. Their political existence was based upon the rejection of that authority. The national character influences the individual. When the whole polity is formed on disobedience and revolt, individuals will not tolerate interference. As they had rejected the priest, so would and did they reject the prophets. He says not, they were “priest-strivers,” (for they had no lawful priests, against whom to strive,) but they were like priest-strivers, persons whose habit it was to strive with those who spoke in God’s Name. He says in fact, let not man strive with those who strive with God. The uselessness of such reproof is often repeated. He “that reproveth a scorner getteth to himself shame, and he that rebuketh a wicked man getteth himself a blot” Proverbs 9:7-8. “Reprove not a scorner, lest he hate thee” Proverbs 23:9. Speak not in the ears of a fool, for he will despise the wisdom of thy words.” Stephen gives it as a characteristic of the Jews, “Ye stiff-necked and uncircumcised in heart and ears, ye do always resist the Holy Spirit; as your fathers did, so do ye” Acts 7:51.

Clarke's Notes on the Bible

Verse Hosea 4:4. Yet let no man strive — Or, no man contendeth. All these evils stalk abroad unreproved, for all are guilty. None can say, "Let me pluck the mote out of thy eye," because he knows that "there is a beam in his own."

For thy people are] The people and the priest are alike rebels against the Lord; the priests having become idolaters, as well as the people. Bp. Newcome renders this clause, "And as is the provocation of the priest, so is that of my people." The whole clause in the original is ועמך כמריבי כהן veammecha kimeribey cohen, "and thy people as the rebellions of the priest." But one of my oldest MSS. omits כהן cohen, "priest;" and then the text may be read, And thy people are as rebels. In this MS. כהן cohen is added in the margin by a much later hand.