Hosea 4:6
Parallel Verses
English Standard Version
My people are destroyed for lack of knowledge; because you have rejected knowledge, I reject you from being a priest to me. And since you have forgotten the law of your God, I also will forget your children.

King James Bible
My people are destroyed for lack of knowledge: because thou hast rejected knowledge, I will also reject thee, that thou shalt be no priest to me: seeing thou hast forgotten the law of thy God, I will also forget thy children.

American Standard Version
My people are destroyed for lack of knowledge: because thou hast rejected knowledge, I will also reject thee, that thou shalt be no priest to me: seeing thou hast forgotten the law of thy God, I also will forget thy children.

Douay-Rheims Bible
My people have been silent, because they had no knowledge: because thou hast rejected knowledge, I will reject thee, that thou shalt not do the office of priesthood to me: and thou hast forgotten the law of thy God, I also will forget thy children.

English Revised Version
My people are destroyed for lack of knowledge: because thou hast rejected knowledge, I will also reject thee, that thou shalt be no priest to me: seeing thou hast forgotten the law of thy God, I also will forget thy children.

Webster's Bible Translation
My people are destroyed for lack of knowledge: because thou hast rejected knowledge, I will also reject thee, that thou shalt be no priest to me: seeing thou hast forgotten the law of thy God, I will also forget thy children.

Hosea 4:6 Parallel
Commentary
Keil and Delitzsch Biblical Commentary on the Old Testament

Daniel's prayer. This prayer has been judged very severely by modern critics. According to Berth., v. Leng., Hitzig, Staeh., and Ewald, its matter and its whole design are constructed according to older patterns, in particular according to the prayers of Nehemiah 9 and Ezra 9:1-15, since Daniel 9:4 is borrowed from Nehemiah 1:5; Nehemiah 9:32; Daniel 9:8 from Nehemiah 9:34; Daniel 9:14 from Nehemiah 9:33; Daniel 9:15 from Nehemiah 1:10; Nehemiah 9:10; and, finally, Daniel 9:7, Daniel 9:8 from Ezra 9:7. But if we consider this dependence more closely, we shall, it is true, find the expression הפנים בּשׁת (confusion of faces, Ezra 9:7, Ezra 9:8) in Ezra 9:7, but we also find it in 2 Chronicles 32:21; Jeremiah 7:19, and also in Psalm 44:16; סלחות (forgivenesses, Daniel 9:9) we find in Nehemiah 9:17, but also in Psalm 130:4; and על תּתּך (is poured upon, spoken of the anger of God, Daniel 9:11) is found not only in 2 Chronicles 12:7; 2 Chronicles 34:21, 2 Chronicles 34:25, but also Jeremiah 42:18; Jeremiah 44:6, and Nahum 1:6. We have only to examine the other parallel common thoughts and words adduced in order at once to perceive that, without exception, they all have their roots in the Pentateuch, and afford not the slightest proof of the dependence of this chapter on Nehemiah 9.

The thought, "great and dreadful God, keeping the covenant and mercy," etc., which is found in Daniel 9:4 and in Nehemiah 1:5, has its roots in Deuteronomy 7:21 and Daniel 9:9, cf. Exodus 20:6; Exodus 34:7, and in the form found in Nehemiah 9:32, in Deuteronomy 10:17; the expression (Daniel 9:15), "Thou hast brought Thy people forth out of the land of Egypt with a mighty hand," has its origin in Deuteronomy 7:8; Deuteronomy 9:26, etc. But in those verses where single thoughts or words of this prayer so accord with Nehemiah 9 or Ezra 9:1-15 as to show a dependence, a closer comparison will prove, not that Daniel borrows from Ezra or Nehemiah, but that they borrow from Daniel. This is put beyond a doubt by placing together the phrases: "our kings, our princes, our fathers" (Daniel 9:5, Daniel 9:8), compared with these: "our kings, our princes, our priests, and our fathers" (Nehemiah 9:34, Nehemiah 9:32), and "our kings and our priests" (Ezra 9:7). For here the naming of the "priests" along with the "kings and princes" is just as characteristic of the age of Ezra and Nehemiah as the omission of the "priests" is of the time of the Exile, in which, in consequence of the cessation of worship, the office of the priest was suspended. This circumstance tends to refute the argument of Sthelin (Einl. p. 349), that since the prayers in Chron., Ezra, and Nehem. greatly resemble each other, and probably proceed from one author, it is more likely that the author of Daniel 9 depended on the most recent historical writings, than that Daniel 9 was always before the eyes of the author of Chron. - a supposition the probability of which is not manifest.

If, without any preconceived opinion that this book is a product of the times of the Maccabees, the contents and the course of thought found in the prayer, Daniel 9, are compared with the prayers in Ezra 9:1-15 and Nehemiah 9, we will not easily suppose it possible that Daniel depends on Ezra and Nehemiah. The prayer of Ezra 9:6-15 is a confession of the sins of the congregation from the days of the fathers down to the time of Ezra, in which Ezra scarcely ventures to raise his countenance to God, because as a member of the congregation he is borne down by the thought of their guilt; and therefore he does not pray for pardon, because his design is only "to show to the congregation how greatly they had gone astray, and to induce them on their part to do all to atone for their guilt, and to turn away the anger of God" (Bertheau).

The prayer, Nehemiah 9:6-37, is, after the manner of Psalm 105 and 106, an extended offering of praise for all the good which the Lord had manifested toward His people, notwithstanding that they had continually hardened their necks and revolted from His from the time of the call of Abraham down to the time of the exile, expressing itself in the confession, "God is righteous, but we are guilty," never rising to a prayer for deliverance from bondage, under which the people even then languished.

The prayer of Daniel 9, on the contrary, by its contents and form, not only creates the impression "of a fresh production adapted to the occasion," and also of great depth of thought and of earnest power in prayer, but it presents itself specially as the prayer of a man, a prophet, standing in a near relation to God, so that we perceive that the suppliant probably utters the confession of sin and of guilt in the name of the congregation in which he is included; but in the prayer for the turning away of God's anger his special relation to the Lord is seen, and is pleaded as a reason for his being heard, in the words, "Hear the prayer of Thy servant and his supplication (Daniel 9:17); O my God, incline Thine ear" (Daniel 9:18).

(Note: After the above remarks, Ewald's opinion, that this prayer is only an epitome of the prayer of Baruch (1:16-3:8), scarcely needs any special refutation. It is open before our eyes, and has been long known, that the prayer of Baruch in the whole course of its thoughts, and in many of the expressions found in it, fits closely to the prayer of Daniel; but also all interpreters not blinded by prejudice have long ago acknowledged that from the resemblances of this apocryphal product not merely to Daniel 9, but also much more to Jeremiah, nothing further follows than that the author of this late copy of ancient prophetic writings knew and used the book of Daniel, and was familiar with the writings of Daniel and Jeremiah, and of other prophets, so that he imitated them. This statement, that the pseudo-Baruch in ch. 1:15-3:8 presents an extended imitation of Daniel's prayer, Ewald has not refuted, and he has brought forward nothing more in support of his view than the assertion, resting on the groundless supposition that the mention of the "judges" in Daniel 9:12 is derived from Bar. 2:1, and on the remark that the author of the book of Baruch would have nothing at all peculiar if he had formed that long prayer out of the book of Daniel, or had only wrought after this pattern - a remark which bears witness, indeed, of a compassionate concern for his protge, but manifestly says nothing for the critic.)

The prayer is divided into two parts. Daniel 9:4-14 contain the confession of sin and guilt; Daniel 9:15-19 the supplication for mercy, and the restoration of the holy city and its sanctuary lying in ruins.

The confession of sin divides itself into two strophes. Daniel 9:4-10 state the transgression and the guilt, while Daniel 9:11-14 refer to the punishment from God for this guilt. Daniel 9:3 forms the introduction. The words, "Then I directed my face to the Lord," are commonly understood, after Daniel 6:11, as meaning that Daniel turned his face toward the place of the temple, toward Jerusalem. This is possible. The words themselves, however, only say that he turned his face to God the Lord in heaven, to האלהים אדני, the Lord of the whole world, the true God, not to יהוה, although he meant the covenant God. "To seek prayer in (with) fasting," etc. "Fasting in sackcloth (penitential garment made of hair) and ashes," i.e., sprinkling the head with ashes as an outward sign of true humility and penitence, comes into consideration as a means of preparation for prayer, in order that one might place himself in the right frame of mind for prayer, which is an indispensable condition for the hearing of it - a result which is the aim in the seeking. In regard to this matter Jerome makes these excellent remarks: "In cinere igitur et sacco postulat impleri quod Deus promiserat, non quod esset incredulus futurorum, sed ne securitas negligentiam et negligentia pareret offensam." תּפלּה and תּחנוּנים equals תּחנּה, cf. 1 Kings 8:38, 1 Kings 8:45, 1 Kings 8:49; 2 Chronicles 6:29, 2 Chronicles 6:35. תּפלּה is prayer in general; תּחנוּנים, prayer for mercy and compassion, as also a petition for something, such as the turning away of misfortune or evil (deprecari). The design of the prayer lying before us is to entreat God that He would look with pity on the desolation of the holy city and the temple,and fulfil His promise of their restoration. This prayer is found in Daniel 9:15-19.

Hosea 4:6 Parallel Commentaries

Treasury of Scripture Knowledge

My people.

Hosea 4:12 My people ask counsel at their stocks, and their staff declares to them: for the spirit of prostitutions has caused them to err...

Isaiah 1:3 The ox knows his owner, and the donkey his master's crib: but Israel does not know, my people does not consider.

Isaiah 3:12 As for my people, children are their oppressors, and women rule over them. O my people, they which lead you cause you to err...

Isaiah 5:13 Therefore my people are gone into captivity, because they have no knowledge: and their honorable men are famished...

Jeremiah 4:22 For my people is foolish, they have not known me; they are silly children, and they have none understanding: they are wise to do evil...

Jeremiah 8:7 Yes, the stork in the heaven knows her appointed times; and the turtle and the crane and the swallow observe the time of their coming...

destroyed. Heb. cut off. for.

Hosea 4:1 Hear the word of the LORD, you children of Israel: for the LORD has a controversy with the inhabitants of the land...

Hosea 6:6 For I desired mercy, and not sacrifice; and the knowledge of God more than burnt offerings.

2 Chronicles 15:3 Now for a long season Israel has been without the true God, and without a teaching priest, and without law.

Job 36:12 But if they obey not, they shall perish by the sword, and they shall die without knowledge.

Proverbs 19:2 Also, that the soul be without knowledge, it is not good; and he that hastens with his feet sins.

Isaiah 27:11 When the boughs thereof are withered, they shall be broken off: the women come, and set them on fire...

Isaiah 45:20 Assemble yourselves and come; draw near together, you that are escaped of the nations...

Jeremiah 5:3,4,21 O LORD, are not your eyes on the truth? you have stricken them, but they have not grieved; you have consumed them...

Matthew 15:14 Let them alone: they be blind leaders of the blind. And if the blind lead the blind, both shall fall into the ditch.

2 Corinthians 4:3-6 But if our gospel be hid, it is hid to them that are lost...

because.

1 Samuel 2:12 Now the sons of Eli were sons of Belial; they knew not the LORD.

Proverbs 1:30-32 They would none of my counsel: they despised all my reproof...

Isaiah 28:7 But they also have erred through wine, and through strong drink are out of the way...

Isaiah 56:10-12 His watchmen are blind: they are all ignorant, they are all dumb dogs, they cannot bark; sleeping, lying down, loving to slumber...

Jeremiah 2:8 The priests said not, Where is the LORD? and they that handle the law knew me not: the pastors also transgressed against me...

Jeremiah 8:8,9 How do you say, We are wise, and the law of the LORD is with us? See, certainly in vain made he it; the pen of the scribes is in vain...

Malachi 2:7,8 For the priest's lips should keep knowledge, and they should seek the law at his mouth: for he is the messenger of the LORD of hosts...

Matthew 23:16-26 Woe to you, you blind guides, which say, Whoever shall swear by the temple, it is nothing...

I will also reject.

Zechariah 11:8,9,15-17 Three shepherds also I cut off in one month; and my soul loathed them, and their soul also abhorred me...

Malachi 2:1-3,9 And now, O you priests, this commandment is for you...

Matthew 21:41-45 They say to him, He will miserably destroy those wicked men, and will let out his vineyard to other farmers...

Mark 12:8,9 And they took him, and killed him, and cast him out of the vineyard...

Luke 20:16-18 He shall come and destroy these farmers, and shall give the vineyard to others. And when they heard it, they said, God forbid...

seeing.

Hosea 8:14 For Israel has forgotten his Maker, and builds temples; and Judah has multiplied fenced cities: but I will send a fire on his cities...

Hosea 13:6 According to their pasture, so were they filled; they were filled, and their heart was exalted; therefore have they forgotten me.

2 Kings 17:16-20 And they left all the commandments of the LORD their God, and made them molten images, even two calves, and made a grove...

Psalm 119:61,139 The bands of the wicked have robbed me: but I have not forgotten your law...

Isaiah 17:10 Because you have forgotten the God of your salvation, and have not been mindful of the rock of your strength...

Matthew 15:3-6 But he answered and said to them, Why do you also transgress the commandment of God by your tradition...


8 I will also.

Matthew 1:6 And Jesse begat David the king; and David the king begat Solomon of her that had been the wife of Urias;

1 Samuel 2:28-36 And did I choose him out of all the tribes of Israel to be my priest, to offer on my altar, to burn incense, to wear an ephod before me...

1 Samuel 3:12-15 In that day I will perform against Eli all things which I have spoken concerning his house: when I begin, I will also make an end...

Cross References
Psalm 119:153
Look on my affliction and deliver me, for I do not forget your law.

Proverbs 10:21
The lips of the righteous feed many, but fools die for lack of sense.

Isaiah 5:13
Therefore my people go into exile for lack of knowledge; their honored men go hungry, and their multitude is parched with thirst.

Jeremiah 5:4
Then I said, "These are only the poor; they have no sense; for they do not know the way of the LORD, the justice of their God.

Ezekiel 44:23
They shall teach my people the difference between the holy and the common, and show them how to distinguish between the unclean and the clean.

Hosea 2:13
And I will punish her for the feast days of the Baals when she burned offerings to them and adorned herself with her ring and jewelry, and went after her lovers and forgot me, declares the LORD.

Hosea 4:14
I will not punish your daughters when they play the whore, nor your brides when they commit adultery; for the men themselves go aside with prostitutes and sacrifice with cult prostitutes, and a people without understanding shall come to ruin.

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