Глава 8

1–7. Proclamation of destruction to Israel. 8–14. Conviction of Israel's sins. Os.8:1. A trumpet to your lips! How an eagle will swoop down on the house of the Lord because they have broken My covenant and transgressed My law! This is in the name of Jehovah. The prophet receives a command to use a trumpet to announce to the people the coming time of disaster, sent for the sins of the people. For breaking the covenant, for breaking the law (torah) of God, the enemies, like an eagle rushing at prey, will fly “against the house of the Lord,” that is, Israel, which is part of the community of the Lord. Instead of the words Heb. i.e. “a trumpet to your mouth” in glory. from Greek “into their depths, for the earth is impassable” - glory. the text connects readings of different codes; These readings arose, one must think, as a result of an erroneous understanding of Heb. text. Hos.8:2. They will cry out to Me: “My God! we have known You, we are Israel.” Troubles will cause the people to cry out to the Lord. But turning to God, the people tell him: “we are Israel”: that is, they remind only God of their chosenness and the promises they have received, and do not reveal true repentance for their errors. The last words of Art. 2nd “we are Israel” in Greek. and in glory omitted, probably by accident, due to the repetition of words at the beginning of the next verse. Hos.8:3. Israel rejected what was good; the enemy will pursue him. Art. 3 et seq. represent God's response to the cry of the people turning to him. By refusing further mercy to the people, Jehovah points out that Israel itself rejected (zanah - rejected with disgust) the "good" - rejected the good that was ensured by fidelity to the Covenant. End of Art. from euros can be translated: “let his enemy pursue him”; glory i.e. instead it reads “the enemy of prognash”, LXX: έχύρόν κατεδίωξαν. This out-of-context reading probably arose because instead of irdpho (let him pursue it), LXX punctuated irdphu. Hos.8:4. They appointed kings themselves, without Me; they installed princes, but without My knowledge; out of their silver and their gold they made idols for themselves: hence destruction. The Prophet names those crimes for which Israel must be punished, namely the falling away from the house of David, the unauthorized installation of kings and princes, and the introduction of the service of calves. Hos.8:5. Your calf has left you, Samaria! My anger was kindled against them; How long can they not be cleansed? “Your calf, Samaria!” has struck (zanah) you! The verb zanah in this expression is understood by some translations and interpreters to have a real meaning: in the LXX απότιψαι τόν μόσχον σου, glory. “Crush your calf”, rus. synod. “Your calf has forsaken you,” others (Hitzig, Ewald): “He (Jehovah) has rejected your calf.” But the context of the speech is more consistent with the understanding of ch. zanah in st. 5, in the intransitive sense - to be disgusting: “your calf, Samaria” is disgusting. The name Samaria is obviously used in this place instead of the name of the entire kingdom, since the existence of a golden calf in the city of Samaria is unknown. - “How long until they can be cleansed” - cleansed from the filth of serving calves. – Available at the end of the 5th century. in glory In the text, the words “like those in Israel” are transferred from the beginning of Art. 6th, and, apparently, instead of ki mijisrael (for he is Israel) LXX they read bisrael. Hos.8:6. For he too is the work of Israel: the artist made him, and therefore he is not god; The calf of Samaria will be turned to pieces! “The calf of Samaria will be turned into pieces (schevavim).” Heb. the word schevavim is άπαξ λεγόμ, and therefore is understood differently. Most commentators (Rozenm., Gesenius), as well as Russian translators, derive it from the root schavav meaning to prick, split, turn into pieces. With this understanding, it turns out that, according to the prophet, the Samaritan calf will suffer the same fate that once befell the Sinai calf (Ex 32.20; Deut 9.21). LXX apparently derived Schevavim from ch. Schuv turn, in the form рiel - to seduce, and therefore the expression in question was translated διότι πλανών ήνο μόσχος σου, slav. “Thou shalt not flatter thy calf.” According to the explanation of Blessed. Jerome's word Schevavim means web, and the prophet's thought is that just as the wind destroys a web, so the calf of Samaria will be destroyed. Russian lane gives an idea that fits the context well. Hos.8:7. Since they sowed the wind, they will also reap the whirlwind: he will have no standing grain; grain will not produce flour; and if she does, strangers will swallow it. "As they sowed the wind", ruach; glory “The wind has rotted away” (Greek ανεμόφθορα), “then they will reap the storm,” a figurative expression containing the idea that for their vain deeds (the wind is an image of vanity and emptiness), Israel will only reap death and destruction (the storm is an image of destruction). The Prophet further threatens the people with the disaster of a crop failure, but his speech also has a more general meaning: the prophet wants to say that all of Israel’s undertakings will be unsuccessful and will benefit not him, but his enemies. Hos.8:8. Israel is swallowed up; now they will be among the nations like a worthless vessel. Hos.8:9. They went to Assur like a wild ass wandering alone; Ephraim gained favor with gifts. Israel is being devoured by foreign nations. He prepared such a fate for himself when he began to seek the protection of the Assyrians and gain their favor with gifts. “Like a wild donkey wandering alone”: the conjunction “as” in Hebrew. t. no; According to the meaning of the original, the prophet does not compare Israel with a wild donkey, but contrasts them. The wild donkey, destined for a desert life, wanders alone, guarding its freedom and as if understanding its purpose. But Israel, isolated from among the nations, itself began to strive for communication with the pagans, contrary to its purpose. Thus, intelligent people have deviated from their path, while irrational beings remain faithful to their destination. – The above comparison is conveyed differently in the LXX, namely ανέθαλε καθ εαυτόν Εφραίμ, glory. “Prosper about yourself Ephraim.” But with mazor. All ancient translations agree with the text, with the exception of Simachus. Os.8:10. Although they sent gifts to the nations, I will soon gather them, and they will begin to suffer from the burden of the king of princes; Art. The 10th in the original is very obscure and is understood differently; The Russian translation of the verse represents only one of the interpretations. According to the meaning of the Russian text in Art. The 10th contains a threat to the people: despite the fact that Israel tried to gain the friendship of the pagans with gifts (ithnu), he will be “collected wounds” among them, gathered, as the commentators add, for judgment, for extermination (ad pugnam, ad jndicium subeudum, ad excidium, Knabenbauer), - sent as a captive to a pagan land. Ch. kabaz, to gather, in Jer 12.3; Eze 22:20; Mic 4:12; OS 9.6; used about a meeting for the purpose of punishment. While in captivity, Israel will suffer or from the Hebrew (vajechelu meat) “begin to become small”, decrease in number from the burden of the king of princes. The expression melech schaim, kings of princes is equal to the expression melech melachim and, according to many interpreters (Ewald, Gitzig, Knabenb.) was used by the prophet about the king of Assyria (cf. Is 10.8, 36.4,13; Ezek 26.7). Slavic text art. 10, the corresponding Greek, gives a different idea. The reading “for this sake they will be given over into tongues” comes from the fact that LXX Heb. ithnu (give) was vocalized as juthnu and translated παραδοθήσονται (will be betrayed). Instead of words Russian. text “they will begin to suffer from the burden of the king of princes” in glory. from Greek reads: “and they will rest (κοπασουσιν) a little by anointing the king and the princes.” The newest interpreters (Oort, Wellg., Novak, Goonaker) give preference to the Greek. text and understand the expression about the king and the princes of Israel. There is irony in the words of the prophet: let Israel in captivity rest from those coups, thanks to which it was necessary to anoint kings so often. Os.8:11. For Ephraim built many altars for sin, and these altars served him for sin. Instead of the words “these altars served him for sin” in glory. from Greek it reads: “for his sins there was a beloved treasury” (ηγαπημένα); the last word, which has no correspondence in Hebrew. text appears to have been introduced from the next verse. Os.8:12. I wrote to him My important laws, but they were considered alien to him. “I wrote to him My important laws.” Heb. the text of the expression ektaiv-lo rubbej thorathi, rendered freely in Russian, is translated and understood differently; rubbej thorathi should be more accurately translated - “myriad (multitude) of My law” or read together with Graetz (gesch. II, 1, 460) dibrej thorathi “words of My law”. Since there were no written laws given only to Israel, then, obviously, the prophet’s speech must be understood about the law of Moses, which, i.e., already existed, contrary to the assertion of negative criticism in written form by the time of the prophet Hosea. - Slav. t., the corresponding Greek, suggests a different reading of the original and gives a less clear idea. The end of the verse “treasure of the beloved,” which is not in the original, is believed to have been transferred from the beginning of the next verse, erroneously read by LXX. Os.8:13. In sacrifices to Me they bring meat and eat it; The Lord displeases them; now He will remember their wickedness and punish them for their sins: they will return to Egypt. The prophet denounces the Israelites not for making sacrifices at all, but for the fact that these sacrifices were volunteered only by the desire to please their belly, were only simple feasts, offering meat, and not a contrite spirit. As punishment for this negligence in serving God, Israel, according to the word of the prophet, will return to Egypt (cf. Deut. 28.68). By naming Egypt, the prophet does not mean to threaten Egyptian captivity, but wants to express a general idea about the inevitability of slavery for the people: just as the creation of the people began with Egyptian slavery, so the restoration of the theocracy will be preceded by captivity. In glory and Greek i.e. instead of the future tense “they will return to Egypt”, the past is read. “returned to Egypt”, which does not give a clear idea. Last words from Slavic-Greek. t. “and in Assyria the unclean is eaten” is not in the original or in other ancient translations; they were probably introduced by a later hand from Hos 9.3. Os.8:14. Israel forgot its Creator and built churches, and Judah built many fortified cities; but I will send fire upon his cities, and it will devour his palaces. “Israel forgot its Creator,” the prophet indicates the source of Israel’s sins. “And he built a church,” glory. "treasure": Heb. heichloth (“church”) means a large building in general and is used about palaces (Am 8.3), about the church of Jehovah (2 Kings 18.16), about idol churches (Joel 3.5). The translation of teichal in the sense of a church is in harmony with the accusatory speech of the prophet, although the understanding of heichal in the sense of a palace accepted by many exegetes (Rozenm., Scholz, Novak) does not contradict the context. – Along with Israel, the prophet mentions in v. 14th and Judas, whose sin was that instead of trusting in God, he placed his trust in fortified cities. “I will send fire upon his cities”: the words of the prophet can be understood both in a literal sense about the burning of cities (2 Kings 25.8, 9, 8.13; Jer 3.13) and in a more general sense, as an indication of all the disasters coming to the cities of Judah. – Some of the newest commentators (Wellhausen, Novak, Goonaker) consider the 14th Art. belonging not to the prophet Hosea, but introduced by a later hand. The basis for this opinion is the consideration that the end of the verse represents an expression taken from the prophet Amos (I and II), and the mention of Judah does not agree with the whole speech, which is dedicated to Israel. But the similarity of the book. Hosea from the book. Amos can be seen in other places, the authenticity of which is not disputed (Hos 4.3 – Am 8.8; Os 4.15, 5.8, 10.5 – Am 5.7; Os 5.7 – Am 7.4; Os 9.3 – Am 7.17, etc.). It is explained by the fact that Hosea was a younger contemporary of Amos and probably knew his book. Likewise, individual mentions of Judah in the speech of the prophet of the kingdom of Israel can hardly arouse bewilderment, if we take into account that for the prophets the true bearer of the theocratic idea was always only the kingdom of Judah, to which their thought could not help but turn. You might be interested in: