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Genesis 3:6,11
And when the woman saw that the treewas good for food, and that itwas pleasant to the eyes, and a tree to be desired to makeone wise, she took of the fruit thereof, and did eat, and gave also unto her husband with her; and he did eat…

Job 31:33
If I covered my transgressions as Adam, by hiding mine iniquity in my bosom:

transgressed.

Hosea 8:1
Set the trumpet to thy mouth.He shall come as an eagle against the house of the LORD, because they have transgressed my covenant, and trespassed against my law.

2 Kings 17:15
And they rejected his statutes, and his covenant that he made with their fathers, and his testimonies which he testified against them; and they followed vanity, and became vain, and went after the heathen thatwere round about them,concerning whom the LORD had charged them, that they should not do like them.

Isaiah 24:5
The earth also is defiled under the inhabitants thereof; because they have transgressed the laws, changed the ordinance, broken the everlasting covenant.

they dealt.

Hosea 5:7
They have dealt treacherously against the LORD: for they have begotten strange children: now shall a month devour them with their portions.

Isaiah 24:16
From the uttermost part of the earth have we heard songs,even glory to the righteous. But I said, My leanness, my leanness, woe unto me! the treacherous dealers have dealt treacherously; yea, the treacherous dealers have dealt very treacherously.

Isaiah 48:8
Yea, thou heardest not; yea, thou knewest not; yea, from that timethat thine ear was not opened: for I knew that thou wouldest deal very treacherously, and wast called a transgressor from the womb.

there they were unfaithful to Me.
The location "there" is not specified, but it implies a specific place or situation where the Israelites' unfaithfulness was evident. This could refer to various instances of idolatry and disobedience throughout Israel's history, such as the worship of the golden calf (Exodus 32) or the frequent turning to Baal worship (Judges 2:11-13). The term "unfaithful" underscores the relational aspect of the covenant, likening Israel's actions to marital infidelity. This imagery is consistent with the broader theme of Hosea, where Israel's idolatry is portrayed as spiritual adultery. The unfaithfulness of Israel contrasts with God's steadfast love and faithfulness, pointing to the need for repentance and the hope of restoration through God's mercy (Hosea 14:1-4).

• The abrupt “But” signals a sharp contrast with God’s longing for His people to return to Him (Hosea 6:4–6).

• “They” points to Israel as a nation—leaders, priests, and common people alike—who had just been invited to know the LORD yet chose their own way instead (Isaiah 1:2;Micah 6:3).

• Scripture often personalizes collective sin so that every hearer feels its weight (“All have sinned,”Romans 3:23).

• The comparison reaches back to the first man, a real historical person who broke the first covenant command in Eden (Genesis 2:16-17; 3:6).

• By linking Israel to Adam, the prophet shows that sin is not merely a slip; it is a deliberate choice to step outside a relationship God graciously established (Romans 5:12;1 Corinthians 15:22).

• The echo reminds us that human history repeats itself whenever people trust their own judgment above God’s word.

• “Transgressed” pictures crossing a clear boundary. At Sinai God had written His terms in stone, and Israel vowed, “All that the LORD has spoken we will do” (Exodus 24:7).

• Highlights of that covenant commitment—worshiping God alone, practicing justice, caring for the vulnerable—were being ignored (Psalm 78:10;Jeremiah 31:32).

• The prophets see covenant violation not as an impersonal legal breach but as the wounding of a personal relationship, comparable to marital betrayal (Hosea 2:2;Malachi 2:14).

• “There” points to specific sites of rebellion—places like Bethel, Gilgal, and Gilead that should have been centers of worship but were soaked in idolatry and bloodshed (Hosea 6:8; 12:11).

• Unfaithfulness translates spiritual adultery: honoring Baal, trusting foreign alliances, and neglecting God’s commands (2 Kings 17:15;Jeremiah 3:6).

• The personal pronoun “Me” underlines that every sin offends a Person, not just a principle. God’s heart is grieved, yet He keeps pursuing His people (Hosea 11:8).

Hosea 6:7 declares that Israel, like Adam, willfully broke the gracious covenant God had given them, proving unfaithful in the very places meant for worship. The verse exposes a recurring human pattern: receiving God’s goodness, crossing the boundary He sets, and damaging the relationship. Yet by recalling Adam’s story, the text also hints at God’s larger redemption plan—because the same Lord who judged Eden and Israel would one day send the last Adam, Christ, to keep the covenant perfectly and invite repentant sinners back into faithful fellowship with Him.

EXCURSUS B (Hosea 6:7).

Buhl, inZeitschrift fr Kirchliche Wissenschaft, Part 5, 1881, throws some light on the enigmatical phrasekeAdam, by pointing out thatAdam is employed in many places to express all the other races of mankind as opposed to Israel. Thus, he translatesJeremiah 32:20, "Thou who didst perform wonders in Israel, as well as in Adam." SimilarlyIsaiah 43:4, on which Delitzsch remarks that those who do not belong to the chosen people are calledAdam, because they are regarded as nothing but descendants of Adam. In this passage the emphatic position of the Hebrew pronounhemmah lends significance to the contrasted termAdam. The meaning, therefore, is--the Israelites, who should be a chosen race, belong now, through their violation of the covenant, to the heathen: have become, in fact,Lo'Ammi. (Comp.Hosea 1:9.) The word "there" in the last clause may refer to some local sanctuary, notorious for idolatrous corruption. This is confirmed by the mention of localities in the next verse. We prefer, however, to understand it (with the Targum of Jonathan) as referring to the Holy Land. . . .

(1)They like men (that is, men in general, or the rest of mankind, to whom they are in no way superior)have transgressed the covenant.

(2)They are like men who transgress a covenant; according to this rendering the wordאדם is otiose, or adds nothing, nor is indeed required.

(3)They like Adam have transgressed the covenant; this rendering, supported by the Vulgate, Cyril, Luther, Rosenmüller, and Wunsche, is decidedly preferable, and yields a suitable sense. God in his great goodness had planted Adam in Paradise; but Adam violated the commandment which prohibited his eating of the tree of knowledge, and thereby transgressed the covenant of his God. Loss of fellowship with God and expulsion from Eden were the penal consequences that immediately followed. Israel, like Adam, had been settled by God in Palestine, the glory of all lands; but, ungrateful for God's great bounty and gracious gift, they broke the covenant of their God, the condition of which, as in the case of the Adamic covenant, was obedience. Thus the comparison projects the shadow of a coming event when Israel would Jose the land of promise. There is still the word "there" to be accounted for. It cannot well be rendered "therein," nor taken as a particle of time equivalent to "the," with Cyril and others. It is local, and points to the place where their breach of covenant and faithlessness had occurred. Yet this local sense is not necessarily so limited as to be referred, with some, to Bethel, as the scene of their apostasy and idolatry. "There, to Israel,"says Pusey, "was not only Bethel, or Dan, or Gilgal, or Mizpah, or Gilead, or any or all of the places which God had hallowed by his mercies and they had defiled. It was every high hill, each idol-chapel, each field-altar, which they had multiplied to their idols. To the sinners of Israel it was every spot of the Lord's land which they had defiled by their sin." The word thus acquires a very suggestive significance, reminding Israel of God's goodness on the one hand, and of their own sinfulness and ingratitude on the other.

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