Глава 5

1–15. Exposing the wickedness of Israel and threatening punishment. Os.5:1. Hear this, O priests, and give ear, O house of Israel, and incline your ear, O house of the king; For you will have judgment, because you were a snare in Mizpah and a snare spread in Tabor. The prophet addresses the representatives of the people with a word of reproof, who involved the people in sin and led them to destruction. “Listen to this,” that is, those accusations and reproaches that were expressed in the previous chapter. Among the representatives of the people, the prophet names the priests of the cult of the bulls and the house of the king, that is, the king himself (probably Menaim cf. Hos. 5:13) and the advisers surrounding him. The fault of the representatives of the people is that they were a “trap” (pach, παγίς - trap, snare - Slav. “pruglo”) for the people “in Mizpah and a net” (Slav.: “mrezha”), “spread on Tabor.” By Mizpah, as can be concluded from a comparison of the area with Mount Tabor, the prophet means Mizpah or Mizpah of Gilead, which lay in the East Jordan region, within the Gilead ridge (Judges 10:17, 11:11, 29), also called Ramoth of Gilead (Joshua 20.8; 2 Kings 9.1, 4, 14), identified with es-Salt, near Jebel Osh. Mount Tabor is a famous mountain in the valley of Ezraelon (Joshua 19.22; Judges 4:12, 14). In ancient times, the places mentioned by the prophet obviously abounded in birds, and served as a favorite hunting ground for birders. This is where the prophet borrows his image. In addition, by mentioning the two most important points in the country - one in the eastern part and the other in the western part, the prophet wanted to designate the entire country. The prophet’s thought is this: just as bird catchers set their nets in Mizpah and Tabor, so representatives of the people throughout the country trap the people in idolatry and debauchery. Reading glory. the text “as if the guard was quicker” appeared because LXX Heb. lemizpah (Russian “in Massif”) was understood in the common noun sense – watchtower (τή σκοπια slav. guard) which is the meaning of the word. Heb. “on Tabor” in the LXX is transferred επι το Ιταβύριον in glory. "on Itaviria". Hos.5:2. They are deeply mired in debauchery; but I will punish them all. The original text is not clear. The Russian translation represents only one of the understandings of the original. In glory the text is in accordance with the LXX beginning of the 2nd art. “South fishing potknusha” (κατέπηξαν) is attributed to the end of Art. 1. Hos.5:3. I know Ephraim, and Israel is not hidden from Me; for you are committing adultery, O Ephraim, and Israel is defiled. Hos.5:4. Their deeds do not allow them to turn to their God, for the spirit of fornication is within them, and they have not known the Lord. Israel will be punished because the “spirit of fornication” has taken possession of its heart, making it impossible to turn to Jehovah. Hos.5:5. And the pride of Israel is brought low in their sight; both Israel and Ephraim shall fall by their wickedness; Judah will fall with them. Slav. text: “and the reproach of Israel will be humbled.” Καί ταπεινωθήσεται ή ύβρις, “the pride of Israel will be humiliated.” Hos.5:7. They betrayed the Lord because they gave birth to other people's children; now the new month will devour them with their property. Some exegetes understand the words “gave birth to other people’s children” in the sense that, having deviated from serving the Lord, the Israelites also entered into marriages with pagans, from whom they gave birth to children. But the words of the prophet can also be understood in a general moral and religious sense. With the words “now the new month will eat them with their property,” the prophet wants to express the idea that the sacrifices made on the days of the new month (new moon) will not only not bring salvation to the hypocritical, idolatrous people, but, on the contrary, will lead them to destruction, “they will eat them with their property” (cf. Jer 3.23–24) or according to the text of the glory. with their “participles”, i.e. land plots (chelkejchem). Instead of Russian "new month" in glory. "rye" (ἑρυσίβη), since LXX apparently read cheres scabies instead of chodesch. Hos.5:8. Blow the horn in Gibeah, the trumpet in Ramah; shout in Beth Aven: “After you, Benjamin!” The prophet already foresees the invasion of the enemy's country. Therefore, he orders alarm signals to be given in cities. The Prophet speaks of Gibeah and Rama. Several places are mentioned in the Bible with these names. The Prophet probably means Gibeah Saul (1 Kings 10.16, 11.4; cf. Joshua 15.57; 1 Kings 13.16; 1 Kings 15.22; Josh 18.24; Judges 19 and Judges 20:1), located between Ramah and Jerusalem, 20–80 stadia from Jerusalem, and Ramah of Benjamin, lying near Gibeah (Judges 19:13; Isa 10.29; 1 Kings 15.17; cf. Josh 18.25). Both cities mentioned by the prophet were located on the southern border of the ten-tribe kingdom and already belonged to the southern kingdom. By naming Gibeah and Rama, the prophet wants to say that the enemies have already reached the southern border of the kingdom, occupying its entire territory. “Shout out in Beth-aven”, glory. “preach in the house of Ono”: meaning Bethel (cf. note to Hos. 4.15). The words “Benjamin is after you” are apparently taken from Judges 5:14. Their meaning is not entirely clear and is conveyed differently. According to some interpreters, the prophet indicates with these words the danger threatening Israel from Benjamin; according to others, the words contain a warning to Benjamin himself (the words acharecha behind you are considered a special form of vinit. pad. and are conveyed “beware of Benjamin”) or the idea is expressed that the enemies not only passed through the ten-tribe kingdom, but also the region of the tribe of Benjamin, and are already behind (behind) Benjamin. Instead of the words “follow you, Benjamin” in glory. “Benjamin was horrified” εξέστη V. They believe that instead of mazor. acharecha (behind you) LXX read jeherad from harad to tremble. Hos.5:9. Ephraim will become desolate on the day of punishment; I have declared this among the tribes of Israel. “Ephraim” is not just the Tribe of Ephraim, but the entire ten-tribe kingdom. Os.5:10. The leaders of Judah have become like those who move landmarks: I will pour out My wrath on them like water. Wed. Deut 19.14, 27.17. The prophet accuses the leaders of Judah of violating the law, more particularly that by participating in the idolatry of Israel, they moved the boundaries of the law and became like occupying other people's land. Hos.5:12. And I will be like a moth to Ephraim, and like a worm to the house of Judah. The prophet wants to point out the inevitability of divine punishment. Difference of glory. text and Russian appeared in Art. 12 is a consequence of the fact that the LXX expressed the thought of the original allegorically: “I am like a rebellion (asch - moth) to Ephraim, and like an osten (κέντρον - born, sting, Heb. rapy - worm) to the house of Judah." Os.5:13. And Ephraim saw his illness, and Judah saw his wound, and Ephraim went to Asshur, and sent to the king of Jareb; but he cannot heal you, and he will not heal you from the wound. Wanting to get rid of the disasters that befell him, Ephraim and Judah seek help, not from God, but from people: Ephraim sends ambassadors to the Assyrians and to King Jarev (jarev LXX ῾Ιαρείμ). There is no known Assyrian king named Jareb; in addition, the word mehech ("to the king") is used in the verse without a member. From this they conclude that the prophet uses the word jarev (Jarev) not in the sense of a proper name, but in the sense of a common noun, deriving it from the verb riv, to argue, to sue, to defend: to the king of Jarev, to the king’s defender. The prophet ironically calls the Assyrian king Jareb, from whom Ephraim vainly hopes to receive help. Hos.5:14. For I am as a lion to Ephraim, and as a tabernacle to the house of Judah; I, I will tear it to pieces and leave; I’ll take you away, and no one will save you. Instead of Russian Like a lion (scrachal) in Slavic: “like a panfir”. The word schachal LXX is rendered differently: λέων (Job 4.10, 10.16) ασιης (Ps 90.13), πανθηρ (Hos 5.14; Hos 13.7). Heb. keph'ir "skimen" (young lion) in the LXX is rendered both σκύμνος and λέων as in Art. 14. Os.5:15. I will go, I will return to My place, until they confess themselves guilty and seek My face. Having completed judgment on the people, the Lord will return “to His place,” that is, He will turn His Face away from Israel, depriving it of His presence until the people recognize their guilt and turn to the Lord. In the text slav. instead of the words “until they admit guilt,” it reads: “until they perish,” έως ού αφανισθώσι. Apparently, LXX instead of ascham, to sin, to bear punishment, to repent (cf. Lev.4:3; Hos. 4.15; Isa. 24.6) read schamam to perish (Hos. 10.2, 14.1). You might be interested in: