TRV
Translation
King James Version
Therefore shalt thou fall in the day, and the prophet also shall fall with thee in the night, and I will destroy thy mother.
Complete Jewish Bible
Therefore you will stumble by day, and the prophet will stumble with you at night. "I will destroy your mother.
Berean Standard Bible
You will stumble by day, and the prophet will stumble with you by night; so I will destroy your mother—
American Standard Version
And thou shalt stumble in the day, and the prophet also shall stumble with thee in the night; and I will destroy thy mother.
World English Bible Messianic
You will stumble in the day, and the prophet will also stumble with you in the night; and I will destroy your mother.
Geneva Bible (1599)
Therefore shalt thou fall in the day, and the Prophet shall fall with thee in the night, and I will destroy thy mother.
Young's Literal Translation
And thou hast stumbled in the day, And stumbled hath also a prophet with thee in the night, And I have cut off thy mother.
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In the KJVVerse 22,139 of 31,102
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Commentary on Hosea 4 verses 1–5
1 ¶ Hear the word of the LORD, ye children of Israel: for the LORD hath a controversy with the inhabitants of the land, because there is no truth, nor mercy, nor knowledge of God in the land.
2 By swearing, and lying, and killing, and stealing, and committing adultery, they break out, and blood toucheth blood.
3 Therefore shall the land mourn, and every one that dwelleth therein shall languish, with the beasts of the field, and with the fowls of heaven; yea, the fishes of the sea also shall be taken away.
4 Yet let no man strive, nor reprove another: for thy people are as they that strive with the priest.
5 Therefore shalt thou fall in the day, and the prophet also shall fall with thee in the night, and I will destroy thy mother.
Here is, I. The court set, and both attendance and attention demanded: "Hear the word of the Lord, you children of Israel, for to you is the word of this conviction sent, whether you will hear or whether you will forbear." Whom may God expect to give him a fair hearing, and take from him a fair warning, but the children of Israel, his own professing people? Yea, they will be ready enough to hear when God speaks comfortably to them; but are they willing to hear when he has a controversy with them? Yes, they must hear him when he pleads against them, when he has something to lay to their charge: The Lord has a controversy with the inhabitants of the land, of this land, of this holy land. Note, Sin is the great mischief-maker; it sows discord between God and Israel. God sees sin in his own people, and a good action he has against them for it. Some more particular actions lie against his own people, which do not lie against other sinners. He has a controversy with them for breaking covenant with him, for bringing a reproach upon him, and for an ungrateful return to him for his favours. God's controversy will be pleaded, pleaded by the judgments of his mouth before they are pleaded by the judgments of his hand, that he may be justified in all he does and may make it appear that he desires not the death of sinners; and God's pleadings ought to be attended to, for, sooner or later, they shall have a hearing.
II. The indictment read, by which the whole nation stands charged with crimes of a heinous nature, by which God is highly provoked. 1. They are charged with national omissions of the most important duties: There is no truth nor mercy, neither justice nor charity, these most weighty matters of the law, as our Saviour accounts them (Mat 23:23), judgment, mercy, and faith. The generality of the people seemed to have no sense at all of the thing called honesty; they made no conscience of what they said and did, though ever so contrary to the truth and injurious to their neighbour. Much less had they any sense of mercy, or any obligation they were under to pity and help the poor. And it is not strange that there is no truth and mercy when there is no knowledge of God in the land. What good can be expected where there is no knowledge of God? It was the privilege of that land that in Israel God was made known, and his name was great, which was an aggravation of their sin, that they did not know him, Psa 76:1. 2. Hence follows national commissions of the most enormous sins against both the first and second table, for they had no regard at all to either. Swearing, and lying, and killing, and stealing, and committing adultery, against the third, ninth, sixth, eighth, and seventh commandments, were to be found in all corners of the land, and among all orders and degrees of men among them, Hos 4:2. The corruption was universal; what good people there were among them were either lost or hid, or they hid themselves. By these they break out, that is, they transgress all bounds of reason and conscience, and the divine law; they have exceeded (Job 36:9); they have been overmuch wicked (Ecc 7:17); they suffer their corruptions to break out; they themselves break over, and break through, all that stands in their way and would stop them in their sinful career, as water overflows the banks. Note, Sin is a violent thing and its power exorbitant; when men's hearts are fully set in them to do evil (Ecc 8:11) what will be restrained from them? Gen 11:6. When they break out thus blood touches blood, that is, abundance of murders are committed in all parts of the country, and, as it were, in a constant series and succession. Caedes aliae aliis sunt contiguae - Murders touch murders; a stream of blood runs down among them, even royal blood. It was about this time that there was so much blood shed in grasping at the crown; Shallum slew Zechariah, and Menahem slew Shallum, Pekah slew Pekahiah, and Hoshea slew Pekah; and the like bloody work, it is likely, there was among other contenders, so that the land was polluted with blood (Psa 106:38); it was filled with blood from one end to the other, Kg2 21:16.
III. Sentence passed upon this guilty and polluted land, Hos 4:3. It shall be utterly destroyed and laid waste. The whole land is infected with sin, and therefore the whole land shall mourn under God's sore judgments, shall sit in mourning, being stripped of all its wealth and beauty. As the valleys are said to shout for joy, and sing, when there are plenty and peace, so here they are said to mourn when by war and famine they are made desolate. The whole land shall be brimstone, and salt, and burning, was as threatened in the law, Deu 29:23. They had broken all God's commandments, and now God threatens to take away all their comforts. The land mourns when there is neither grass for the cattle nor herbs for the service of man; and then every one that dwells therein shall languish for want of nice food to support a wasting life, and fret for want of the usual dainties for delight. The beasts of the field will languish, Jer 14:5, Jer 14:6. Nay, the destruction of the fruits of the earth shall be so great that there shall not be picking for the fowls of the air, to keep them alive; they shall suffer with man, and their dying, or growing lean, will be a punishment to those who used to have their tables replenished with wild-fowl. Nay, the fishes of the sea shall be taken away, or gathered together, that they may go away in shoals to some other coast, and then the fishing trade will be worth nothing. This desolation shall be in that respect more general than that by Noah's flood, for that did not affect the fishes of the sea, but this shall. It was part of one of the plagues of Egypt that he slew their fish (Psa 105:29); when the waters are dried the fish die, Isa 50:2; Zep 1:2, Zep 1:3. Note, When man becomes disobedient to God, it is just that the inferior creatures should be made unserviceable to man. Oh what reason have we to admire God's patience and mercy to our land, that though there is in it so much swearing, and lying, and killing, and stealing, and adultery, yet there is plenty of flesh, and fish, and fowl, on our tables!
IV. An order of court that no pains should be taken with the condemned criminal to bring him to repentance, with the reason for that order. Observe, 1. The order itself (Hos 4:4): Yet let no man strive nor reprove another; let no means be used to reduce and reclaim them; let their physicians give them up as desperate and past cure. It intimates that as long as there is any hope we ought to reprove sinners for their sins; it is a duty we owe to one another to give and to take reproofs; it was one of the laws of Moses (Lev 19:17), Thou shalt in any wise rebuke thy neighbour; it is an instance of brotherly love. Sometimes there is need to rebuke sharply, not only to reprove, but to strive, so loth are men to part with their sins. But it is a sign that persons and people are abandoned to ruin when God says, Let them not be reproved. Yet this is to be understood as God's commands sometimes to the prophets not to pray for them, notwithstanding which they did pray for them; but the meaning is, They are so hardened in sin, and so ripened for ruin, that it will be to little purpose either to deal with them or to deal with God for them. Note, It bodes ill to a people when reprovers are silenced, and when those who should witness against the sins of the times, retire into a corner, and give up the cause. See Ch2 25:16. 2. The reasons of this order. Let them not reprove one another; for, (1.) They are determined to go on in sin, and no reproofs will cure them of that: Thy people are as those that strive with the priests; they have grown so very impudent in sin, so very insolent, and impatient of reproof, that they will fly in the face even of a priest himself if he should but give them the least check, without any regard to his character and office; and how then can it be thought that they should take a reproof from a private person? Note, Those sinners have their hearts wickedly hardened who quarrel with their ministers for dealing faithfully with them; and those who rebel against ministerial reproof, which is an ordinance of God for their reformation, have forfeited the benefit of brotherly reproof too. Perhaps this may refer to the late wickedness of Joash king of Judah, and his people, who stoned Zechariah, the son of Jehoiada, for delivering them a message from God, Ch2 24:21. He was a priest; with him they strove when he was officiating between the temple and the altar; and Dr. Lightfoot thinks the prophet had an eye to his case when he spoke (Hos 4:2) of blood touching blood; the blood of the sacrificer was mingled with the blood of the sacrifice, That, says he, was the apex of their wickedness - thence their ruin was to be dated (Mat 23:35), as this is of their incorrigibleness, that they are as those who strive with the priest, therefore let no man reprove them; for, (2.) God also is determined to proceed in their ruin (Hos 4:5): "Therefore, because thou wilt take no reproof, no advice, thou shalt fall, and it is in vain for any to think of preventing it, for the decree has gone forth. Thou shalt stumble and fall in the day, and the prophet, the false prophet that flattered and seduced thee, shall fall with thee in the night; both thou and thy prophet shall fall night and day, shall be continually falling into one calamity or other; the darkness of the night shall not help to cover thee from trouble nor the light of the day help thee to flee from it." The prophets are blind leaders and the people blind followers; and to the blind day and night are alike, so that whether it be day or night both shall fall together into the ditch. "Thou shalt fall in the day, when thy fall is least feared by thyself and thou art very secure; and in the day, when it will be seen and observed by others, and turn most to thy shame; and the prophet shall fall in the night, when to himself it will be most terrible." Note, The ruin of those who have helped to ruin others will, in a special manner, be intolerable. And did the children think that when they were in danger of falling their mother would help them? It shall be in vain to expect it, for I will destroy thy mother, Samaria, the mother-city, the whole state, or kingdom, which is as a mother to every part. It shall all be made silent. Note, When all are involved in guilt nothing less can be expected than that all should be involved in ruin.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–5. Public domain.
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JeromeAD 420
Commentary on Hosea 4:4-5
"Nevertheless, let no one judge, and let no man be accused: for thy people are as they that contradict the priest, and thou shalt fall this day, and the prophet shall fall with thee." LXX: "That no one be judged, nor anyone be rebuked: but my people are like a priest who is contradicted, and shall be weakened" "during the day, and the prophet shall be weakened with thee." According to the Septuagint interpreters, what we have placed "that no one be judged or rebuked," should be combined with the previous chapter, but we follow the Hebrews. Summoned to the judgment of God, children of Israel, who dwelt in the land so that they might hear the reasons for the indignation of the Lord, and recognize past sins for which they would be delivered to their enemies, now because they persist in wickedness and contemptuously face God, they hear: It is not necessary for you to come to judgment, so that you may be accused of your shameful deeds; for you are of such impudence, that even when convicted, you have neither shame nor modesty; but you contradict me, as if a disciple contradicts his master, the priest of the people, who does not have the dignity of priesthood. And because you are such, therefore you fall today, that is, you are led into captivity, and the kingdom of Israel is lost. What he says, "today," means the present time, or not by fraud and deceit, but by clear light you are led into captivity, and such will be your weakness that even the prophets, who used to prophesy falsehood to you, will fall with you and feel the captivity. We must accept either prophets or false prophets, or certainly all prophetic grace. For as long as the ten tribes were not captured, they had both the prophet Elijah and Elisha, and the other sons of the prophets who prophesied in Samaria. Hence the prophet Amos, who was from the tribe of Judah and from the village of Tekoa, was forced to return to his homeland, lest he prophesy in a foreign kingdom and in Samaria.
Theodore of MopsuestiaAD 428
COMMENTARY ON HOSEA 4
Of the ones who first made use of false predictions to deceive you, most will also themselves become weak because of the calamity that holds them back. As if they were wrapped up in some kind of night darkness, they see the pursuit of deceit, which was useless for them.
Augustine of HippoAD 430
SERMON 223D.2
For us too, you see, once the night of this age is done, there will be a resurrection of the flesh for the kingdom; it’s the model or sample of this that has already occurred in our head. That, indeed, is why the Lord wished to rise again at night; because, in the apostle’s words, “God, who commanded the light to shine out of the darkness, has shone in our hearts.” So the Lord represented light shining out of darkness by being born at night and also by rising at night. Light out of darkness, in fact, is Christ out of the Jews, to whom it was said, “I have likened your mother to night.” But in that nation, as it were in that night, the virgin Mary was not night but somehow or other a star of the night; which is why a star also signaled her childbearing, guiding a far distant night, that is the magi from the east, to worship the light. Thus in them too would be realized the command to “the light to shine out of darkness.”
Augustine of HippoAD 430
EXPLANATION OF THE PSALMS 119:91
“Day continues according to your ordinance.” For all these things are day: “and this is the day which the Lord has made; let us rejoice and be glad in it” and “let us walk honestly as in the day.” “For all things serve you.” He said “all things of some,” “all” which belong to this day “serve you.” For the ungodly, of whom it is said, “I have compared thy mother unto the night,” do not serve you.
Cyril of AlexandriaAD 444
COMMENTARY ON HOSEA 3:37
One says that Israel will be weak not forever but for days. For it has been reserved for her a time of salvation and a return to faith.
Theophylact of OhridAD 1107
COMMENTARY ON HOSEA 4
The mother of the people is the synagogue, which—since it is covered by the darkness of ignorance and did not receive the radiance of God’s knowledge—may be compared to the night.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
Hosea 4:5 pronounces a severe and inescapable judgment upon the Northern Kingdom of Israel, often referred to as Ephraim, and its corrupt spiritual leadership. This verse declares that both the common people and the prophets will suffer a comprehensive downfall, whether in public "day" or hidden "night," culminating in the utter destruction of the nation's very foundation, symbolized by "thy mother." It serves as a stark consequence of Israel's pervasive spiritual apostasy, idolatry, and profound lack of knowledge of God, which had permeated every level of society.
CONTEXT
Literary Context: Hosea 4 initiates a powerful indictment against Israel, setting the stage for the pronouncement of judgment in verse 5. The preceding verses (Hosea 4:1-3) detail a comprehensive breakdown of covenant faithfulness: "There is no faithfulness, no love, no acknowledgment of God in the land." This spiritual decay manifests in widespread moral corruption, including swearing, lying, murder, stealing, and adultery, leading to a desolate land. Verse 4 specifically targets the priests for their complicity and failure to uphold God's law. Thus, Hosea 4:5 serves as the divine verdict, a direct and inevitable consequence of the spiritual adultery and societal collapse described immediately prior, highlighting that the judgment will spare no one, from the populace to their spiritual guides.
Historical & Cultural Context: The book of Hosea prophesies during the turbulent final decades of the Northern Kingdom of Israel (Ephraim), roughly 750-715 BC, leading up to its destruction by Assyria in 722 BC. This period was marked by political instability, assassinations of kings, and a deep spiritual malaise. Israel had abandoned its covenant with Yahweh, embracing syncretistic worship, particularly the fertility cults of Baal, and relying on foreign alliances rather than God. The religious leaders, including the priests and prophets, had largely failed in their duty to teach God's law and call the people to repentance, often becoming part of the problem themselves. The metaphor of "thy mother" could refer to the nation as a whole, its religious system, or even the capital, Samaria, which was the heart of its idolatry. The impending "fall" and "destruction" reflect the historical reality of Assyrian conquest and exile that would soon befall Israel.
Key Themes: Hosea 4:5 profoundly contributes to several overarching themes in the book of Hosea. Firstly, it underscores the theme of divine judgment as the just consequence for covenant unfaithfulness and spiritual prostitution. God's patience has limits, and persistent rebellion leads to severe repercussions. Secondly, it highlights the accountability of leadership, particularly the prophets, who were meant to be God's mouthpieces but instead led the people astray or failed to correct them. Their fall alongside the people emphasizes their shared culpability. Thirdly, the verse reinforces the critical theme of a lack of knowledge of God. As stated in Hosea 4:6, "My people are destroyed from lack of knowledge." This ignorance was not merely intellectual but a willful refusal to acknowledge and obey God, leading to moral decay and ultimately, national ruin. The judgment pronounced in verse 5 is the direct outcome of this profound spiritual ignorance and rebellion.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Hosea 4:5 employs several potent literary devices to convey its message of impending judgment. Parallelism is evident in the structure "thou shalt fall in the day, and the prophet also shall fall with thee in the night," creating a balanced yet contrasting emphasis on the universality of the judgment, affecting both the general populace and their spiritual leaders, and occurring under all circumstances (day and night). The phrase "thy mother" functions as a powerful Metaphor, representing the nation of Israel itself, its foundational identity, or its religious system. This personification of the nation as a "mother" makes the pronouncement of destruction more visceral and impactful, implying the eradication of its very source of being. The use of "day" and "night" can also be seen as Merism, a figure of speech in which two contrasting parts represent the whole, emphasizing that the judgment will be total and inescapable, regardless of time or circumstance. The severity of the language, particularly "destroy thy mother," leans towards Hyperbole to underscore the absolute and devastating nature of God's impending action against a nation that had so thoroughly broken its covenant with Him.
THEOLOGICAL AND THEMATIC CONNECTIONS
Hosea 4:5 powerfully articulates the theological principle of divine justice and the inevitable consequences of persistent sin and covenant unfaithfulness. It reveals God's righteous character, demonstrating that while He is merciful and patient, He will not tolerate unending rebellion and spiritual apostasy, especially when it permeates an entire nation and its leadership. The judgment described is not arbitrary but a direct outcome of Israel's willful rejection of God's truth and their embrace of idolatry, highlighting that a nation's spiritual health is intrinsically linked to its well-being. This passage serves as a stark reminder that true spiritual knowledge involves not just intellectual understanding but a relational knowing that leads to obedience and faithfulness, and its absence leads to destruction.
REFLECTION AND APPLICATION
Hosea 4:5 stands as a timeless and sobering warning for all generations, underscoring the profound seriousness of spiritual apostasy and moral decay, particularly within a community that claims to know God. It challenges us to examine the spiritual health of our own lives, our communities, and our nations. The "fall" of both the people and the prophets reminds us that accountability extends to every level, and especially to those in spiritual leadership. We are called to cultivate a genuine "knowledge of God" that transforms our hearts and actions, moving beyond mere intellectual assent to a deep, relational intimacy that produces faithfulness and obedience. This verse compels us to be vigilant against spiritual apathy, idolatry in all its forms (materialism, self-worship, etc.), and the corrosive effects of a society that abandons divine truth. It reminds us that while God is rich in mercy, His justice is equally sure, and persistent rebellion against His revealed will inevitably leads to severe consequences, both individually and corporately.
Questions for Reflection
FAQ
Who is "thy mother" in this verse, and why is she destroyed?
Answer: "Thy mother" is a powerful metaphor representing the very foundation, source, or identity of the nation of Israel, specifically the Northern Kingdom (Ephraim). This could refer to its spiritual heritage, its covenant relationship with God, its religious system, or even the land itself from which the nation sprang. She is destroyed because the nation, from its core identity, had become utterly corrupted by idolatry, spiritual adultery, and a profound rejection of God's truth. Her destruction signifies the complete and utter devastation of the nation's spiritual and national existence as a consequence of its pervasive sin and covenant breaking, leading to its eventual exile and dispersion.
What is the significance of "day" and "night" in the context of falling?
Answer: The contrast between "day" and "night" emphasizes the absolute certainty and universality of the judgment. "Thou shalt fall in the day" suggests a public, undeniable, and clearly visible collapse, where the consequences of their sin are openly manifest. "And the prophet also shall fall with thee in the night" suggests that the judgment will also occur in hidden ways, perhaps through insidious spiritual darkness, or simply that no time or circumstance will offer escape. Together, "day" and "night" form a merism, signifying that the judgment will be total, inescapable, and comprehensive, affecting all people and all leaders, under all conditions, leaving no one untouched by God's righteous wrath.
What was the primary sin of Israel that led to this severe judgment?
Answer: The primary sin of Israel that led to this severe judgment was their pervasive spiritual apostasy and idolatry, which Hosea often describes as "spiritual prostitution" or "adultery" against God. They abandoned their covenant relationship with Yahweh, the one true God, to worship pagan deities like Baal and to engage in syncretistic practices. This spiritual unfaithfulness was compounded by a profound "lack of knowledge of God" (Hosea 4:6), which was not merely intellectual ignorance but a willful refusal to acknowledge, obey, and live in relationship with Him. This led to widespread moral corruption, societal breakdown, and a rejection of divine truth, ultimately provoking God's just judgment.
CHRIST-CENTERED FULFILLMENT
Hosea 4:5, with its stark pronouncement of judgment and destruction upon a covenant-breaking people and their failed leadership, finds its ultimate Christ-centered fulfillment in the person and work of Jesus Christ. Israel's "fall in the day" and the "prophet's fall in the night" highlight humanity's universal inability to stand righteous before a holy God, and the failure of all human systems and leaders to secure true salvation. The "destruction of thy mother" speaks to the radical consequence of sin, which ultimately leads to death and the undoing of all human foundations. However, Christ, the perfect Son and true Prophet, did not "fall" in judgment but willingly "fell" to the cross, taking upon Himself the full weight of humanity's sin and the curse of the law (Galatians 3:13). He endured the ultimate "destruction" of separation from God on our behalf, so that those who believe in Him might not perish but have eternal life (John 3:16). In Christ, the old "mother" (the failed covenant, the corrupted nation) is superseded by a new spiritual family, the Church, founded not on human institutions but on His perfect obedience and atoning sacrifice. Through His resurrection, Christ conquered the "fall" and "destruction" of sin and death, offering a new covenant where God's law is written on hearts, and true knowledge of God is made possible through the Spirit (Hebrews 8:6-13). Thus, what Israel experienced as judgment, believers in Christ experience as redemption and new life, secure in Him who perfectly fulfilled all righteousness and bore all condemnation (Romans 8:1-4).