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1–2. The resurrection of Israel in the future. 3–11. The sinfulness of Israel in the present. Os.6:1. In their sorrow, from early morning they will look for Me and say: “Let us go and return to the Lord! for He has wounded and He will heal us; He has struck and He will bind up our wounds; Hos.6:2. He will revive us in two days; on the third day He will raise us up, and we will live before Him. Struck by disasters, being in captivity, the people once with special zeal (“from the early morning”) seek the Lord. Israel realizes that only the Lord is able to strike him, can bandage his wounds and heal, that only the Lord is able to resurrect from the spiritual death that will befall the people in captivity: “he will revive us in two days, on the third day he will raise us up.” By putting these last words into the mouths of the people, the prophet points to the imminent (two or three days short) and undoubted revival of the people. Ap. Paul, in his letter to the Corinthians, says that Christ “was raised on the third day according to the Scriptures” (1 Cor 15.4). Since there is no other clearer indication of the resurrection of Jesus Christ on the third day in the Old Testament scripture, it must be thought that the apostle has in mind precisely the passage in question. Hosea and, therefore, finds in him a foreshadowing of the resurrection of Christ. Following the apostle, and church teachers blessed. Theodoret, Gregory of Nyssa, blessed. Augustine and others saw in the considered verses of the VIth chapter. representative prophecy of the resurrection of Christ. Most immediately, of course, the prophet spoke about Israel. But Israel was a type of the Messiah (cf. Ex. 4.22–23; Hos. 11.1; Is. 4, Is. 44, Is. 52, Is. 53), and the most important facts of the history of Israel prefigured features from the earthly life of the Messiah. Just as Israel must die and rise again, so the Messiah Christ will die and rise again. The Messiah is the soul of the people, the source of life for them. Therefore, if the people are to be resurrected from death, then before this the resurrection of the Messiah from the dead must take place. Hos.6:3. Let us therefore know, let us strive to know the Lord; His appearing is like the dawn, and He will come to us like rain, like the latter rain to water the earth.” The prophet calls the people to the knowledge of God, meaning not theoretical knowledge about God, but unity with God in love, practical fulfillment of God's commandments. In the words “like the dawn is His appearing,” the prophet wants to express the idea that just as after the darkness of the night the dawn appears, heralding the coming of the day, so after the darkness of captivity, the mercy of God, like a clear day, will again shine over the people. Reading glory. i.e. “as the morning is ready” occurred due to the fact that LXX Heb. mozao (His exodus, “His coming”) read nimzeo from maza to find (ευρήσομεν). The prophet compares the meaning of God's mercy for the people with the sign for the Promised Land of the early (geschem) and late rain that revives it (cf. Deut. 11.13–14; cf. Lev.28 and Lev.26:4). “Early” rain in Palestine is the period of rain from November to March, “late” rain, which lasts several days from mid-March to mid-April. The first rain is important for sowing winter crops, the second for sowing summer crops. - At the end of Art. euro joreh (from jarah - to throw, to irrigate), apparently was read by LXX as a noun, hence, instead of Russian. will irrigate in glory. – “early rain” (jorech). Hos.6:4. What can I do to you, Ephraim? What can I do to you, Judas? Your piety is like the morning mist and like the dew that quickly disappears. The Prophet wants to show that, despite various punishments, the people were not admonished and their “piety” (chesed, love for neighbors, ελεος glorified “mercy”) turned out to be soon transitory. Hos.6:5. Therefore I struck through the prophets and smote them with the words of My mouth, and My judgment was like a rising light. “He struck through the prophets,” - more precisely, he cut out (hazabti), celebrated (glorified “he struck (through) your prophets”). “I beat (glory. killed) them with the words of my mouth,” that is, he denounced them and announced punishment. Russian words t.: “My judgment is like a rising light” is conveyed by the originals, due to its corruption, adapting to the text of LXX. Hos.6:6. For I want mercy, not sacrifice, and knowledge of God more than burnt offerings. Contrary to the tendency of the people to limit all service to God to rituals and sacrifices, the need is pointed out (cf. Matthew 9.13, 12.7) spiritual service, consisting of love for one's neighbor (chesed mercy) and in the knowledge of God (glorified “vision of God”). By knowledge of God, as in other places, the prophet does not mean theoretical knowledge about God, but unity with God in love. Hos.6:7. They, like Adam, broke the covenant and betrayed Me there. Instead of words Russian. text “like Adam” in glory. reads “like a man”, respectively the Greek. LXX ώς άνθρωπος . LXX, like Sir., obviously understood Hebrew. adam in the sense of a common noun, not a proper name. Reading Russian t. compared with glory. i.e. gives a clearer thought. – The words “they changed there (glory: “despised” me”) indicate the place (scham, there is an adverb of place) of Israel’s violation of the Covenant with God, Bethel or Gilgal. Hos.6:8. Gilead is a city of the wicked, stained with blood. Of the entire country of Israel, defiled by idolatry, the prophet singles out “Gilead,” stained with blood. Gilead is not called here the city of Ramoth-gilead or Mizpah, as some exegetes believe, but the region beyond Jordan, occupied by the tribes of Reuben, Gad and Manasseh. The Prophet represents this entire country, where frequent bloodshed took place, as one populous city “stained with blood” (akubbah middain). Instead of the last expression in glory. reads: “muddying the water” in Greek. ταρασσουσα υδωρ. Heb. akubbah LXX was understood in the sense of “to muddy”, and instead of middam (“from blood”) they probably read maim (“water”). Hos.6:9. Just as robbers lie in wait for a person, so a bunch of priests are killed on the way to Shechem and commit abominations. The wickedness of Israel, according to the prophet, reached the point that congregations of priests were killed on the way to Shechem. Due to the brevity of the speech, it is unclear what is actually meant in Art. 9. It is believed that this is a murder for the purpose of robbery of pilgrims who walked from the north of Palestine through Shechem to Bethel for the holidays. Slav. text of article On the 9th it retreats significantly from the Russian. One might think, instead of Ch. kechakkej (“how they lie in wait”) LXX read kochacha (“thy strength”) and the first half of the 9th art. attributed to the 8th (“thy fortress is Gilead, like a man of a sea robber”). In the second half of the 9th century. instead of cheber ("gathering") LXX probably read chebbu (εκρυψαν "hid"); derech (on the way, vin. places) was taken as a direct object (όδόν, path), and in some codices the word Κυρίου (glorified “path of the Lord”) was added; the word schechemah ("to Shechem") was also taken as an addition to ch. jerazzchu ("kill"), hence εφονευσαν Σίκιμα, "killing Shikimu". Os.6:10. in the house of Israel I see terrible things; there was Ephraim committing fornication, Israel was defiled. B st. 10 speech about the crimes of Ephraim - Israel: standing at the end of v. in glory i.e. the word "Judas" should be assigned to the next verse. Hos.6:11. And for you, Judah, the harvest is appointed, when I will restore the captivity of My people. “And the harvest is appointed for you, Judas.” In this unclear expression, some interpreters see a vision of the upcoming well-being of Judas (St. Ephraim the Syrian), others find an indication of the onset of disasters for Judas in the future. Blazh. Jerome explains the words of the prophet as follows: “Do not consider yourself, Judas, to be safe, because you will be taken captive to Babylon and the time of your harvest will come.” The words “when I bring back the captivity of my people” are interpreted differently. Some see in them an indication of the time of disaster for Judah: this will be when Israel will be punished and will be returned to their homeland. Others, due to the fact that the expression “return captivity” (schuvet-schavuth) has a generally broad meaning (cf. Jer 29.14, 30.18; Job 13.10), give it in Art. 11 an allegorical sign: “When I bring back the captivity of My people,” when I change the disastrous, sinful state of My people. The prophet wants to say that Judah will also undergo the purifying judgment of God, when the Lord will act as the Judge of the people, with the aim of correcting their iniquities and returning them to a state of holiness. You might be interested in: