Глава 13

1–15. The denunciation of Israel's sins, the announcement of future punishment and God's mercy towards Israel. Os.13:1. When Ephraim spoke, everyone trembled. He was high in Israel; but he became guilty through Baal, and perished. In the meaning of Russian. translation in Art. 1 the prophet speaks of the significance of Ephraim among the tribes of Israel, a significance lost as a result of apostasy from Jehovah and deviation from the footsteps of Baal. But the original text of Art. The 1st presents difficulties for translation: namely, retheth (Russian “trembled”, Greek δικαιώματα, Slavic “justification”) is not found in other places in the Bible, and its meaning is controversial; then it arouses bewilderment that in other places the name Ephraim is used by the prophet as the name of all Israel, and in Art. 1 it, in the meaning of Russian. translation, used as the name of a separate tribe. In view of this, commentators translate the verse in question differently than in Russian. translation. Some commentators understand Heb. retheth, in the sense of terrible, meaning by this the words of Jeroboam (1 Kings 12.28) (Rosenm. -Hesselberg) when introducing the body form or the mouth-defiling name of Baal (Umbreit), others understand it in the sense of “outrage” (Ewald). The words of the prophet in this case are a reproach to Israel; either for his rebellion against the house of David, or for his deviation into the service of Baal. According to Goonaker, the word retheth means own. the name and specifically Dathan (corrupted in retheth), known in history for his indignation against Moses (Exodus 16.7). Goonaker translates Art. 1st like this: “like Ephraim (cf. famous “according to the word of Ephraim”) Dathan was; he was a prince (nasa, Russian “high”, Slavic “priya”) in Israel; he became guilty against his master (babaal, Russian “through Baal”) and died - LXX and our glory. in Art. 1st they deviate from the original and give an unclear thought. Hos.13:2. And now they have added to sin: they made for themselves cast images from their silver, according to their concept - the complete work of artists - and they say to the people sacrificing: “Kiss the calves!” Ephraim increased the previous sin - rebellion against God - with a new one: he made idols to which sacrifices were offered. “According to one’s own concept” (kitebunach azavim): glory. accordingly LXX “in the image of idols”; reading heb. The text is confirmed by both the context and all translations. “And they say to the people sacrificing: kiss the bulls.” Heb. The meaning of this passage (lahem hem omrim sobchej adam agalim ischschakun) is not clear and allows for various translations and interpretations. (The words sobchej adam, conveyed in our text: “those who sacrifice people”, are understood by some exegetes (Rozenm., Hitzig, Shegg) to mean human sacrifices and the whole sentence is translated as follows: they say those who slaughter people - kiss the calf; or: they are Ammorites (omrim - speaking amorim, ammorites), they sacrifice people, they kiss the calves (Marti). But it is incredible that about human sacrifices the prophet mentioned in passing. In addition, these sacrifices took place in the cult of Moloch; nothing is known about the attitude of the bulls ("kiss the bulls") to this cult. Other interpreters (Scholz, Schmoller, Brodovich) consider the words sobchej adam to be the subject of the sentence and translate the entire saying of the prophet as follows: (to them, to idols) people making sacrifices speak, kissing calves. The verb ashag (“they say”) is understood in the sense of prayer to idols, and kissing the calves is considered as an expression of reverence for them. LXX euro sobchej read in the sense of command. incl. (sibchu) and translated the verb. θύσατε; Ch. ischschakun (kiss) was derived from sakak to flow, melt away; from here to glory “These say: devour men, for the calves are scarce” - an unclear thought. Hos.13:4. But I am the Lord your God from the land of Egypt, and you shall know no other god besides Me, and there is no savior besides Me. Hos.13:5. I recognized you in the desert, in the thirsty land. Prophet, as in ch. Hosea 12.9–10 recalls Jehovah's mercies to Israel. I recognized (jedathicha) “you”: (slav. “passover you”); used by the prophet ch. expresses the thought of the love and fatherly care with which Jehovah treated Israel in the wilderness. In Art. 4 Greek and glory the text has an addition to the original, not found in other translations (the words: “establish the heavens and create the earth, with His hand you will create all the hosts of heaven, and without showing them, you will go after them: and I brought you out of the land of Egypt”). These words represent, without a doubt, the gloss entered into the text from the margins. Hos.13:6. Having pastures, they were well-fed; and when they were full, their hearts were lifted up, and therefore they forgot Me. Hos.13:7. And I will be like a lion for them, like a skimen I will lie in wait on the road. Hos.13:8. I will attack them like a childless bear, and tear apart the container of their hearts, and devour them there like a lioness; the beasts of the field will tear them to pieces. The Lord was the good shepherd of Israel, feeding them in beautiful pastures. But Israel turned out to be ungrateful and forgot the Lord. For this, the Lord will henceforth be for the people like a lion, a leopard, (kenamer, like a leopard, Russian like “skimen”) and a bear, who torment their prey (cf. Hos. 5.14). The prophet refers to the disasters that have begun and are coming to Israel. Instead of the words: “I will lie in wait” (aschur) on the road to glory. “on the way of the Assyrians”: LXX (and also Vulg., Sir) mistakenly took aschur (from schur to drag around, to lie in wait) for the name of the Assyrians. Hos.13:9. You have destroyed yourself, Israel, for only in Me is your support. Heb. t. Art. The 9th allows for various translations. Most commentators translate it: “Israel is destroying you because you are against Me, your support.” Others: I am your destruction, Israel, who will help you? (Novak). In glory, “in your destruction, And from Israel, who will help you?” Os.13:10. Where is your king now? May he save you in all your cities! Where are your judges, about whom you said: “Give us a king and rulers”? Art. The 10th does not say that Israel no longer has a king: the prophet only points to the helplessness of the Israeli kings, due to the entry of the enemy into all cities. “You said: Give us a king and rulers,” an indication of Israel’s falling away from the house of David. Os.13:11. And I gave you a king in My wrath, and took you away in My indignation. The verbal forms used by the prophet (gave, took away) express an often repeated action and can be translated into modern times. time. The prophet speaks of royal power in general. Instead of a word, he took it away into glory. i.e. “established” (Greek 5: it is possible that έσχον arose from the original απέσχον – removed. Os.13:12. Ephraim's iniquity is tied into a knot, his sin is preserved. “As in a temporary world,” says the blessed one. Jerome in explanation of Art. On the 12th, “what is bound is preserved and not lost for the one for whom it was bound, so all the iniquities through which Ephraim sinned against God are bound for him and are preserved, as if hidden in a purse.” – Heb. Zarur (tied in a knot) LXX read as noun. Zeror, συσιροφή – ligament; from here to glory “construction” (of untruths). Os.13:13. The torments of a woman in labor will befall him; he is a foolish son, otherwise he would not have stood for long in the position of giving birth to children. With the pangs of the mother in labor in Art. 13 compares the coming disasters for Israel. At the same time, the idea is given that these disasters, like the pangs of giving birth, will serve as the beginning of a new life. “He is a foolish son, otherwise he would not stand... in the position of children being born.” The second half of the saying from Hebrew. more accurately it should be conveyed: “for during (et – accus. temp.) he does not stand at the children’s door,” that is, “does not enter the opening of the mother’s womb,” thereby slowing down and complicating the birth (Brodovich). The prophet wants to say that Ephraim could have facilitated his birth into a new life, could have reduced the torment of God’s judgment through repentance. But Ephraim is a foolish son. Reading Greek -glory: “now will no longer stand in the destruction of the children” occurred as a result of the LXX’s too literal transmission of the original text. Os.13:14. I will redeem them from the power of hell, I will deliver them from death. Death! where is your sting? hell! where is your victory? I will have no repentance for that. Many exegetes (Schmoller, Simon, Novak, etc.) interpret the 14th art. in the sense that it expresses the idea of ​​the inevitability of Israel’s destruction (“I will have no repentance for that”). Initial sentences of Art. The 14th is considered interrogative and, moreover, one that suggests a negative answer (Will I redeem? Will I deliver?) And in the second half of the verse, in the words “death, where is your sting? hell, where is your victory? they see a call or encouragement directed towards death and hell to destroy Israel. But the stated understanding of Art. The 14th is not entirely in harmony with the context of the speech. In Art. 13 the prophet compares the situation of Ephraim with the pangs of a woman in labor and thereby expresses the idea that disasters for Israel will be the beginning of a new life. Therefore, in Art. 14 we must expect speech about deliverance, and not about final destruction. According to the New Testament and patristic (St. Cyril of Alexandria, Ephraim the Syrian, Blessed Theodoret) interpretations in Art. 14 the prophet makes a promise about the destruction of the power and authority of death and hell. “When this corruptible thing,” says the apostle, “is clothed with immortality, then the word that is written will be fulfilled: death is swallowed up in victory. Death, where is your sting? hell, where is your victory? (1 Cor 15:54–55). Most closely, the prophet's promise refers to the liberation of Israel from captivity. It is fully realized when life is returned to everyone who has become the prey of hell and death, that is, in the fact of the resurrection of the dead. In glory i.e. instead of the words “where is your thorn” it reads: “where is your thorn.” Heb. debarejcha, meaning: destruction, infection, pestilence, LXX freely translated the word δίκη, in the sense of litigation, process (Exodus 18.16; Exodus 24.14). “Where is your victory” glory. “where is your osten”: Heb. katabela (Greek κέντρον) means: your destruction, ruin, infection (Deut. 32.24; Ex. 28.2). “I will not have repentance (nocham) for this” (from Hebrew it was revealed from my eyes): that is, God’s definition of redemption is immutable. In glory “Consolation is hidden from my sight.” Os.13:15. Although Ephraim is fruitful among his brothers, the east wind will come, the wind of the Lord will rise from the desert, and his spring will dry up, and his fountain will dry up; he will empty the treasury of all precious vessels. The prophet again returns to announcing disasters to Israel. The most fruitful (the name Ephraim means double fruit or double fertility) between the tribes, Ephraim will not be saved, since the source of his fertility will be dried up by the east wind. Wind in St. 15th is the image of the enemy, and namely the Assyrians. Instead of Russian “though Ephraim is fruitful among brothers,” in glory. “for this reason he will separate the brethren”, Heb. japheri (fruitful) LXX was read as japherit and translated by the word διαστελεί, will divide. You might be interested in: