Глава 11

1–4. The love of Jehovah and the ingratitude of Israel. 5–7. Punishment of Israel. 8–11. God's mercy to the chosen people. Os.11:1. At dawn the king of Israel will perish! When Israel was young, I loved him and called My son out of Egypt. The words “at the dawn the king of Israel will perish” in Hebrew. The Bibles are assigned to the end of the Xth chapter, to which they belong in meaning. The prophet speaks about the death of an unspecified king, about royal power in general or a kingdom. This destruction will befall the kingdom at the time of dawn, that is, during the apparently coming prosperity. – The Lord’s love for Israel began from the days of the latter’s youth (glory: “before the baby Israel”), that is, from the time when Israel first appeared as a people. The Lord's love for Israel was expressed primarily in its liberation from Egypt (according to Goonaker, from the time of Egypt the Lord began to make calls to Israel). “He called my son out of Egypt” (beni), in LXX τα τέκνα αυτοΰ his children. All ancient translations and Ev. Matthew, who cites this passage (Matthew 2.15), reads it in accordance with Heb. Therefore it must be assumed that LXX is erroneously Heb. beni translated plural. number and with suff. 3rd person. Ev. Matthew cites the words of Hosea in question as a prophecy about the return of the baby Jesus with his Mother from Egypt. The prophet speaks most directly, of course, about Israel. But Israel, for the purpose of building salvation, adopted by God through the Sinai Covenant (Exodus 4.22), was a prototype of the Messiah, the Son of God, incarnate for the salvation of people. Therefore, all the most important moments in the history of Israel were directed in such a way that they were foreshadowing of the promised Messiah. “Just as Israel’s stay in Egypt was necessary so that Israel, when it was still in infancy and was being formed into God’s chosen people, was removed from the harmful influence of Canaaniteism, so the Savior’s stay in Egypt was necessary so that Christ, who was still in childhood and destined by God for a great mission, remained unharmed among the inhuman murders of Herod. Just as Israel’s stay in Egypt should have continued until the iniquities of the Amorites, who were harmful to him, were filled (Gen. 15.16), when God called His betrothed Son from Egypt, so the Savior’s stay in Egypt should have continued until Herod, who was dangerous to Him, died (Matt. 2.19, 20), when God “returned His True Son" (Brodovich, p. 379). Hos.11:2. They called them, and they went away from their presence: they sacrificed to the Baals and burned incense to the idols. "They were called". Words of Art. 2 can be understood of the preaching of the prophets whom the Lord sent to His people; or impersonally (Goonaker) “no matter how much they were called, they went away.” Some commentators, in agreement with the text of LXX, read the verb at the beginning of the verse in the singular and understand about Jehovah (I called them). Hos.11:3. I Myself taught Ephraim to walk, carried him in My arms, but they did not realize that I was healing them. The prophet points to the manifestation of the Lord's love for Israel at the very beginning of its history: this probably refers to the fact (Exodus 15.27–26) when, through the action of God, the waters of Marrah and Jehovah became sweet, i.e. appeared as a healer to His people. Hos.11:4. I drew them with human bonds, with bonds of love, and was for them as if lifting a yoke from their jaws, and tenderly laid food for them. “It was like one lifting a yoke from their jaws”: a new image of God’s love; The Lord, in relation to Israel, is likened to a good owner who removes the yoke from the jaws of the oxen to make it easier for them to use pasture. The meaning of the image is that Jehovah eased the yoke of the law for Israel and gave him the means to fulfill this law. Text LXX (and glory) in art. 3 has many deviations from the original. These deviations are usually explained by the assumption of errors in the reading of Hebrew. Greek text translators. Hos.11:5. He will not return to Egypt, but Assyria will be its king, because they did not want to turn to Me. “He will not return to Egypt” (lo jaschul); “but Assyria - he will be its king.” The newest commentators (Novak, Goonaker) do not read negations with verbs. jaschuv, believing that lo should be placed at the end of Art. 4, (where instead of lo - there should not be lo - to him). The mention of Egypt, as in Hos. 8.13, 9.3, is understood in the sense of a general reference to the country of slavery. The prophet’s thought in this case is as follows: Israel rejected the fatherly care of Jehovah (Hos. 11:1–4); for this he will go into slavery and be subjected to the tyrannical rule of Assyria - LXX Heb. jaschuv, (will return) read as jaschav (to live, to settle) from here to glory: “Ephraim moved in.” Hos.11:6. And the sword shall fall upon his cities, and destroy his gates, and devour them for their devices. Instead of the words: “and the sword will fall” in glory. "and exhausted (ησθένησεν) weapons": LXX Heb. chalah was taken to mean getting sick, becoming exhausted. “And he will destroy its gates,” in glory. “and keep silent in his hand.” Hos.11:7. My people have become stagnant in falling away from Me, and although they are called to things above, they do not rise up with one accord. The idea of ​​the verse is clear. But heb. t. translated in our translation freely (“hardened” from the Hebrew hanged). The newest commentators (Bella, Novak, Goonaker) consider the text of the verse to be corrupted and, offering their proofs, convey the idea of ​​the verse in different ways. In Greek The text of the verse contains deviations that occurred from a different reading of the original. Hos.11:8. How will I deal with you, Ephraim? How can I betray you, Israel? Will I do to you as I did to Adam, will I do to you what I did to him? My heart turned in Me, all My pity was kindled! Hos.11:9. According to the fury of My wrath I will not destroy Ephraim, for I am God and not man; The Holy One is in your midst; I will not enter the city. Adam and Zeboim are the cities of the Siddim Valley, which perished along with Sodom and Gomorrah (Gen. 19.24, 25; Deut. 29.23). Israel also deserved the fate of these cities. But out of His love for the chosen people, the Lord will have mercy on them. – The end of the verse “I will not enter the city,” ve lo abo beir, is translated and interpreted differently. Some commentators (Brodovich) by the city mean the society of the Israeli people and give the whole expression the meaning that the Lord will not enter the society of Israel to betray it to destruction, just as he once entered Adam and Sevoi. Others (Keil, Novak) take the word ir (city) to mean heat, ardor, anger and see an indication of the end of God’s wrath against Israel. Goonaker corrects the Hebrew. t. expressions, reading velo obeh aveir and translates, “and I do not like to destroy.” Os.11:10. They will follow the Lord; like a lion He will give His voice, He will give His voice, and the sons of the west will rush to Him, Os.11:11. They will flock from Egypt like birds, and from the land of Assyria like doves, and I will house them in their homes, says the Lord. Proclamation of future restoration to Israel. According to the voice of God, scattered Israel will one day gather from all the countries in which they will be scattered and settle in their own land, where they will faithfully serve the Lord (“they will follow the Lord”). The terms “west”, “Egypt” and “Assyria” are used in the sense of indicating the various countries of the horizon from which the scattered will return. The images of “birds” and “doves” indicating the speed with which the people will gather to the call of the Lord are common in the Bible (Isa. 60.8; Ps. 60.7; cf. Hos. 7.11-12). In the Slavic text, instead of the words they will go, they are read. 1st l. “Imam walk”. Os.11:12. Ephraim has surrounded Me with lies, and the house of Israel with deceit; Judas still held fast to God and was faithful with the saints. At LXX in Vulg. and in our texts referred to at the end of ch. XIth, in Heb. begins the next chapter. Since this verse already contains a denunciation, it is in closer connection with ch. XII. The prophet denounces Israel for lies and wickedness (glorified “wickedness”). Second half of Art. “Judas still held fast to God and was faithful with the saints,” in Greek glory. The text is understood not in relation to Judah, but in relation to Israel: “Now I know (Israel) God, and the holy people are called Gods.” Heb. the text is difficult to translate and is conveyed in our text presumably. Words od rad im-el Russian. ("still held on to God") translate (Ewald, Gitzig): Judas has not yet been restrained in relation to God and the faithful saint (kedoschim), - or otherwise (Corneille): "Judas is still obstinate in relation to God and has associated himself with fornicators" (kedoschim); “Judah is a wicked witness towards God, but is faithful to those who deceive” (Gonaker), that is, the Egyptians and Assyrians, for whose help Israel still hopes. In any case, the idea given by the Russian. text does not entirely correspond to Hosea’s view of Judah. You might be interested in: