Глава 10

1–5. The denunciation of Israel and the announcement of the punishment that awaits them. Os.10:1. Israel is a branching vine, multiplying fruit for itself: the more fruit it has, the more it multiplies the altars; the better the land he has, the more he decorates his idols. The prophet wants to say that the more Israel received mercies from God, the more they forgot God and became attached to idols. Instead of the words Russian. text “they are decorated with idols” (mazzeboth) in Slav. “reward the church”, Heb. mazzeboh means statue and in this place probably a statue of Baal. Os.10:2. Their hearts are divided, and for this they will be punished: He will destroy their altars, crush their idols. “Their heart was divided,” that is, it was divided between God and Baal, and became deceitful. LXX euro chalak (libbam) read in plural. h.; from here to glory: “having divided your hearts.” Os.10:3. Now they say: “We have no king, for we did not fear the Lord; and the king, what will he do to us? Commentators usually attribute the prophet’s speech to Art. 3. to the future. The Israelites, beset by disasters, will say: “We have no king” who would help us; if we did not fear the Lord, what can the king do for us? At the same time, many interpreters (Schegg, Knabenb., Shaltz) by the king about whom the prophet speaks mean a golden calf or idols. According to Goonaker's explanation, the prophet speaks of the present (“and now”); the words “we have no king” are the words of the people, and what follows is the answer of the prophet. The prophet’s thought is this: They say: “We have no king.” But, the prophet answers, if we did not fear the Lord, then what can the king do? The words “we have no king” are either an expression of regret (no, we have a king, and hence our misfortunes) or an objection to the prophet’s predictions (don’t we have a king who would protect us?). Hos.10:4. They speak empty words, swear falsely, make alliances; Therefore judgment will appear on them like poisonous grass in the furrows of a field. The Prophet touches on the political life of the country and lists a number of Israel's crimes. “They speak words” (LXX instead of debru they read the parable form dober, hence the word: “verb”), i.e. only words, empty speech. “They swear falsely” - instead of aloth to swear, LXX read irwth “pretext”, “apology”, considering this as an addition to the previous dober; hence, in glory: “false apology”. “They make alliances” (slav. “bequeaths a covenant”): the prophet means alliances with foreigners - the Egyptians and Assyrians. “For this reason judgment will appear on them, like poisonous grass in the furrows of a field” (Slav. “like a troskot (αγρωστις) on a sunny day”). We are talking about the punishment (judgment) of Israel. The prophet compares the onset of God's judgment in terms of the severity of punishment with an abundance of weeds (rosch - bitter poisonous grass) appearing in the furrows of the field. Hos.10:5. The inhabitants of Samaria will tremble for the calf of Beth-aven; his people will mourn over him, and his priests, who rejoiced over him, will mourn over his glory, because it will depart from him. In the days of calamity, the calf of Beth-Aven (Bethel) will not only not help the people, but will itself be the subject of worries and tears. "For the calf", in Heb. egeloth, for heifers – pl. h.g. r. to express a vague, abstract concept, for serving the Taurus. “They will cry about his glory (kebodo), because it will pass away. from him": Heb. kebod (glory), some commentators (Hitzig, Goonaker) understand, not without reason, that the treasures of the Bethel sanctuary were given to the enemy. Greek glory text of article 5 has a number of deviations from Hebrew: Heb. gur, meaning (with a preposition) to tremble, fear, LXX translated παροικήσουσι, glory. “will abound”, kemarajy, “his priests”, LXX read kemararu, “how they angered”; hence, in glory: “and having angered him, they will rejoice in his glory.” Hos.10:6. And he himself will be taken to Assyria as a gift to King Jareb; Ephraim will be put to shame, and Israel will be put to shame for her purpose. The humiliation of the people will be especially expressed in the fact that the calf itself, which was worshiped, will be taken as a gift to Assyria. King Jarev (sl. 3arim) name, protector king. The prophet undoubtedly speaks of the Assyrian king, but what exact historical fact he means is difficult to say. Reading glory. i.e. “having bound him”, δήσαντες has no correspondence in Hebrew. It is assumed that Heb. aschschur ("to Assyria") LXX was read twice and the first, derived from asar (asur), was translated by the word δησαντες. Hos.10:7. Its king will disappear in Samaria like foam on the surface of water. “Her king will disappear in Samaria” - the prophet is not talking about the golden calf. (Scholz, Knabenbauer), but about the king, about royal power, foreshadowing its upcoming destruction. Sl. “rejected” (instead of “will disappear”) occurred because LXX Heb. nidmeh (from damah - to destroy) was read as jarmeh (from ramah to throw, overthrow). “Like foam on the surface of water”; exact meaning of euro. kezeph unknown; some ancient translators (Aquila, Blessed Jerome) translated it with the word foam (αφρός, spuma), others (LXX, Theodotion, Peshito) with the words - stem, brushwood, straw (φρύγανον); from here to glory “like bravado.” Hos.10:8. And the high places of Aben, the sin of Israel, shall be destroyed; thorns and thistles will grow on their altars, and they will say to the mountains, “Cover us,” and to the hills, “Fall on us.” “The Heights of Aven”, famous. “On's Church” - the heights (church and altar) are not Bethel's. Hos.10:9. You have sinned more than in the days of Gibeah, O Israel; there they stood; the war in Gibeon against the sons of wickedness did not overtake them. “More than in the days of Gibeah”, Heb. mimej haggrvah should be translated - “from the days of Gibeah.” LXX name haggjvah was adopted in Art. 9 for the common noun hill, from here to glory: “beyond the hills” and further “on the hill there is an army.” The prophet or wants to say that Israel has been sinning since the time when what was described in the book was committed. Judges (Judges 20–21) is a terrible crime in Gibeah, or as some interpreters think (Novak, Wellhausen), the prophet means the fact of the election of Saul in Gibeah and the establishment of royal power, in the bearers of which the prophet sees the perpetrators of Israel’s sins. “There they stood” is an unclear expression, which is understood in the sense that Israel continues to this day in lawlessness similar to Gibe. “The war in Gibeon against the sons of wickedness did not overtake them.” Commentators turn the prophet's speech into an interrogative one and establish such a connection between the given words and the previous ones; the Israelites will remain stagnant in sin, just like the inhabitants of Gibeah; will they suffer the same fate, the same punishment that once befell the inhabitants of Gibeah? (Brodovich). According to Novak, the prophet’s thought is that for the sins of Israel, the enemies will take possession of his entire kingdom - even Gibeah, which lay on the southernmost border of the kingdom, will suffer war. Os.10:10. According to My desire I will punish them, and the nations will gather against them, and they will be bound for their double crime. “According to My desire I will punish them”; that is, Jehovah will punish Israel with all justice, according to his guilt. The very punishment will be that the nations (Assyrians) will gather against the Israelites. The reason for the punishment is Israel's double crime, i.e. Israel's deviation from Jehovah and falling away from the house of David. In glory 10 tbsp. begins with the words, “I will come to punish.” The word “arrived” corresponds to the ήλοε of some codes, which probably arose from an erroneous understanding of Heb. beavvathi ("according to My desire"). Os.10:11. Ephraim is a trained heifer, accustomed to threshing, and I Myself will put a yoke on his fat neck; Ephraim will ride, Judah will plow, Jacob will harrow. “Ephraim is a trained heifer, accustomed to threshing.” Threshing in the east was carried out in such a way that tied oxen were driven over laid out sheaves, and they knocked out the grains with their hooves; or special threshing machines that they carried. At the same time, according to the commandment of Moses (Deut. 25.4), the oxen were not muzzled, so that they could eat the bread that was threshed. As a result, threshing for oxen was not difficult, profitable and, as it were, a favorite job. The image of a heifer accustomed to threshing, in relation to Israel, means that he was accustomed to using the benefits sent by Jehovah, and therefore “became fat, fat, fat” (Deut. 32.15; Hos. 13.6) and forgot his God. As punishment for this, Israel and Judah will have to do hard work. – Instead of reading Russian. text “accustomed to threshing” in Slav.: “hedgehog loves debate”. LXX, instead of ladusch (thresh), they apparently read ladun (from dun to judge, bicker). Instead of reading Russian. text “Judas will plow” LXX ch. jacharo ch (from charach) was taken in a context-inappropriate meaning - to be dumb, to be silent, and jesaded (to harrow) was punctuated as jeschadede (from schadad - to surpass by force, to overpower). Os.10:12. Sow to yourselves in righteousness, and you will reap mercy; plow open your newness, for it is time to seek the Lord, so that when He comes, He will rain down righteousness on you. The prophet calls for conversion from sinful life. “Reap mercy” – from Hebrew: reap mercy. “Plow open your newness” is a figurative expression that has a meaning: leave a sinful life, prepare the ground for a new life. - In glory. instead of the words “reap mercy” (lephi chesed) they read “gather the fruit of the belly”, Greek. εις καρπον ζωής (LXX was apparently read by liphl-chajjim). Instead of the words “he rained down righteousness on you” in glory: “until the lives of righteousness will come to you.” Os.10:13. You cultivated wickedness, you reap iniquity, you eat the fruit of lies, because you trusted in your way, in the multitude of your warriors. Instead of the words “you cultivated wickedness”; in glory: “all the silent wickedness” ινατί παρεσιωπήσατε ασεβειαν: verb charaschtem (ploughed) LXX, as in Art. 11 was taken to mean “to remain silent” and ινατί (vckuyu) was probably taken from the end of Art. 12, and instead of la chem (for you) LXX they read lamah (why). Os.10:14. And there will be confusion among your people, and all your strongholds will be destroyed, just as Zalman destroyed Beth Arbel on the day of battle: the mother was killed with her children. Announcing the destruction of the strongholds of Israel, the prophet uses a comparison: “as Salman destroyed Beth Arbel on the day of battle: the mother was killed with her children.” Shalman is, without a doubt, a shortened name (cf. 1 Chr. 4.29, where eltholad (Josh. 15.30) is in the form tholad; and Hos. 10.8, where the name beithaven is in the form aven) of Shalmaneser. By this Shalmaneser is meant one of the kings of Assyria (Salmaneser III, 783–773; Salman IV, 727–722) or Shalmaneser the king of Moab, mentioned in the solemn inscription of Piglot Pelasser III. (745–727). "Beth Arbel" is a city in Galilee, between Sepphoris and Tiberias, corresponding to the present Ibrid. No information has been preserved about the time and circumstances of the destruction of this city except Os 10.14. The words “the mother was killed with her children” apparently represents a proverb that denoted the highest degree of inhumanity (cf. Gen. 32.12). The entire saying of the prophet is intended to indicate the extreme severity of the defeat that lies ahead for the people of Israel. - In glory. i.e. instead of the words: “how Salman destroyed Beth Arbel” it reads “as Prince Salaman (died) from the house of Jeroboaml.” LXX, apparently, instead of Keschod (destroyed) they read Kesar (as prince) then Heb. beit withered in the sense of the common noun house, and the whole comparison was attributed to the fact of the murder of the Midian king Shalman by Gideon (Judges 7:21). Gideon bore the nickname of Jeroboal (Judges 6:32), as a result of which the reading “from the house of Jeroboaml” came about. (Al. and Sinai code read. ´Ιεροβααλ). Os.10:15. This is what Bethel will do to you for your extreme wickedness. Instead of the words “this is what Bethel will do to you” (beith-el) in glory. “I will do this to you, the house of Israel.” LXX euro beith-el translated freely οίκος τσΰ ᾿Ισραήλ. You might be interested in: