Глава 9

1–7. Announcement of disasters to Israel. 8–10. Conviction of Israel's sins. 11–17. Memories of Israel's past history. Os.9:1. Do not rejoice, O Israel, to the point of delight, like other nations, for you commit fornication, having separated yourself from your God: you love the gifts of fornication in all the threshing floors. Hos.9:2. The threshing floor and the winepress will not feed them, and the hope of grape juice will deceive them. “Do not rejoice, O Israel, to the point of delight”: from v. On the 2nd it is clear that the prophet warns Israel of joy over a bountiful harvest - a joy expressed, no doubt, in special festivals, imprinted with a pagan character. Like other nations (glorified “people,” pagans), Israel saw in the abundance of earthly fruits a sign of the favor of the Baals they honored (“you love the gifts of fornication in all threshing floors”) and, therefore, rejoiced that (ki, Russian translation “for”) he withdrew from God and indulged in fornication, i.e., serving the Baals. But this joy is vain, because Israel will not take advantage of the abundance of fruits: “the threshing floor and the winepress will not feed them, and the hope of grape juice will deceive them.” In Art. 1st, instead of the words “to delight”, glory. t. reads - “neither be merry” (μηδέ εύφραίνου), since LXX instead of el gil (to delight) they read al gil. In Art. 2nd instead of the words Heb. i.e. lo ireem, “will not feed them”, LXX read similar in style to lo jedaam; hence the glory. “I do not know them.” Hos.9:3. They will not live in the land of the Lord: Ephraim will return to Egypt, and they will eat unclean things in Assyria. Ephraim will return to Egypt, the prophet expects the punishment of the people of Israel through the Assyrians (Hosea 5.13, 10.6, 11.5), and in Hosea 11.5 he directly says: “he (Israel) will not return to Egypt, but Assur - he will be their king.” Therefore, the expression of Art. On the 3rd, “Ephraim will return to Egypt,” as in Hosea 8.13, it makes sense to generally indicate the upcoming captivity. “In Assyria they will eat unclean things” - both due to the lack of food and due to the impossibility, after the cessation of the sacrificial cult, to fulfill the regulations of Moses regarding food. – LXX euros lo jeschvu was read as a perfect form, jaschvu and translated o ύ κατώκησαν; from here to glory “not all isya” (instead of Russian “will not live”). Instead of the expression “Ephraim will return to Egypt” in glory. “Ephraim settled in Egypt,” since the LXX form veschav (from schuv to return) was derived from jaschav to live. Hos.9:4. They will not pour out wine to the Lord, and their sacrifices will not be acceptable to Him; they will be like funeral bread to them: all who eat it will be defiled, for their bread is for their souls, and it will not enter into the house of the Lord. Hos.9:5. What will you do on the day of celebration and on the day of the Lord’s feast? The prophet speaks of the severity of captivity when legal sacrifices cease. “They will be like funeral bread for them” - from Heb. kelechem onim lahem, "like funeral bread for them." Funeral bread (glorified “bread of pity”) is unclean bread, defiled by the presence of a deceased person in the house (cf. Lev. 21:1, 22.4; Num. 19.14; Deut. 26.14). Russian the translators understood this comparison in relation to victims and therefore added: “they will be” (i.e. victims). But from the further words of the verse it should be concluded that the prophet is talking about ordinary bread, and not about sacrifices, and therefore, together with many commentators, the expression can be given the form; “Their bread shall be like the bread of a funeral.” The Prophet wants to express the idea that in captivity Israel will be defiled even by bread, because after the cessation of all sacrifices, this bread will not be sanctified by bringing it to the Lord; he will only be bread “for their souls” (for them), “but he will not enter the house of the Lord.” Hos.9:6. For behold, they will go away because of the desolation; Egypt will gather them, Memphis will bury them; Nettles will take possession of their silver jewels, thorns will be in their tents. In Art. 6 presents a picture of the future destruction of Israel. "Egypt will gather them" - as is evident from the following words ("Memphis will bury them") - will gather them for burial. The prophet again speaks about Egypt and its capital, the city of lower Egypt, Memphis, as in Hosea 8.13, 9.3 in a general sense. – Along with the death of the people, according to the prophet, the country will also be desolate. The mention of “jewels made of silver” does not need to be understood about idols (Novak): according to the context (cf. “in their tents”) it is better to see here a reference to jewelry in houses. – Greek and glory t. Art. On the 6th he deviates from the original. The word Egypt LXX was assigned to the first sentence; hence the reading: “from the labor (devastation) of Egypt.” The subject of tekabzem, “will gather them,” LXX considered the word “Memphis.” The name of the city Mahmas appeared in Greek glory. by mistake of translators who read machmas instead of Hebrew. machmad coveted, precious. Hos.9:7. The days of visitation have come, the days of retribution have come; let Israel know that the soothsayer is foolish, he who pretends to be inspired is foolish, because of your many iniquities and great hostility. “Let Israel know” - from Hebrew. more precisely, “Israel will know”—he will know that the days of retribution have come. LXX instead of jeden (from jada to know) they read jerav (from jara - to tremble); from here to glory “will become embittered (κακωθήσεται) And with rail.” - “The soothsayer is foolish, the one who pretends to be inspired is insane.” A difficult expression to understand, interpreted differently by commentators. In our text, Heb. hannabi (prophet) and isch haruach (man of the spirit, inspired) are understood in relation to false prophets. Therefore, I render hannabi by the word “soothsayer”, and isch harnach by the expression “pretending to be inspired.” Gitzig and Knabeib understand the expression in the same sense. and many more etc. But we cannot agree with such an understanding: a) the word nabi with a member is usually used in the Bible about a true prophet (cf. 1 Kings 18.19; Eze 13.3,4; Zeph 3.4), b) the word ruach with a member can only be attributed to the Spirit of God and it is incredible that a true prophet would adopt the name “man of the Spirit” to a false one. It is necessary, therefore, to think that in Art. The 7th talks about true prophets. The meaning of the expressions, however, is conveyed differently. According to some commentators, Hosea wants to express the idea that from the severity of the disasters that befell the people, from the grief due to the consciousness of the impossibility of preventing disasters, the prophets became, as it were, insane - or - that for the sins of the people the Lord punished the prophets with madness (Shegg). According to others (Velg., Novak), Hosea in the place under consideration gives a judgment about the prophets not of his own, but of the wicked Israel, and gives an answer to this judgment. A prophet can say to the people: you say, you are a foolish prophet, an inspired fool; but the reason for this is solely in the multitude of your iniquities and in the great hostility (towards the prophets). Hos.9:8. Ephraim is a guard near my God; the prophet is a fowler's net in all his ways; temptation in the house of his God. Art. The 8th, like the previous one, is very difficult to understand and is interpreted differently. “Ephraim is a watchman near my God,” zopheh Ephraim imi – etohaj. The word zopheh (watchman) is used in the Bible about a tower watchman standing at his post (2 Kings 9.17–20; 2 Kings 18.24–27; 1 Kings 14.16), and in a figurative sense about a prophet awaiting Divine revelation (Jer 6.17; Eze 3.17; Hab 2.1). According to some commentators (Gitzig, Brodovich) in Art. 8, the word zopheh is used precisely in the latter meaning, and the prophet’s thought is this: Israel is waiting for divine revelations not from God - Jehovah, but “next to” God, that is, from the Baals, from the false prophets. Other commentators (Umbreit, Ewald) take the word zopheh to mean a lieutenant, a guard, and the preposition im (Russian for “beside”) to mean against; With this understanding, the prophet’s thought takes on the meaning that Ephraim is attacking God himself, and Hosea means the people’s persecution of the prophets (cf. Am 7.10–17). According to Goonaker, the words zopheh Ephraim im elohaj serve as an appendix to the further nabi, and their meaning, in connection with what follows, can be conveyed as follows: “he who is the guardian of Ephraim together (on behalf of) God is a prophet, a fowler’s net in all his ways, that is, intrigues and enmity against him. “In the house of his God” ... The prophet obviously calls the whole land of Israel the house of God. The difference between the Greek text and the Hebrew in Art. The 8th is that instead of the words poh jakosch “bird-catcher’s net”, LXX read pah ikkesch and translated παγίς σκολιά, glory. "prudely obstinate" Heb. mastemah (enmity) LXX as in verse 7, translated by the word μανία; from here to glory “amazed at”, and the verb κατέπηξαν - “affirmed” was moved to Art. 8. from the following (Heb. heemiku). Hos.9:9. They have fallen deeply and become corrupt, as in the days of Gibeah; He will remember their wickedness, He will punish them for their sins. The Prophet recalls a well-known event from the era of the Judges, when the Benjamites, residents of Gibeah, committed vile violence against the Levite’s concubine (Judges 19–21). He wants to say that his contemporaries are mired in sin, like the inhabitants of Gibeah once were. In Greek text first verb 9th century. heemiku is assigned to Art. 8, and Gibeah’s own name is taken as a common noun - hill; This is where the reading of our glory came from. t.: “spreading along the day of the hill.” Os.9:10. Like grapes in the wilderness, I have found Israel; I saw your fathers as the first berry on the fig tree, but they went to Baal-peor and gave themselves over to shame, and they themselves became vile, like those whom they loved. “As a traveler enjoys berries in the desert,” says St. Ephraim the Syrian in explanation of Art. 10, “so dear were their fathers (the Israelites) to God when they lived among the pagans - the Amorites and Egyptians, represented here as the desert.” But the Israelites turned out to be unworthy of Jehovah’s love, since they deviated into serving pagan gods. “To Baal-peor”, baal-roog: in the Hebrew text this refers to the actual name of the area where Baal-peor was worshiped (cf. Numbers 25.3). The cult of Baalpeor, to which the Israelites indulged in the fields of Moab, consisted of gross debauchery to which wives and girls indulged. Therefore, the prophet says: “they gave themselves over to the shameful” (glorified “alienated in shame”) “and they themselves became vile, like those whom they loved,” that is, they became the object of Jehovah’s disgust, like Baal-peor himself. Os.9:11. For the Ephraimites, the glory [of childbearing] will fly away like a bird: there will be no birth, no pregnancy, no conception [there will be]. Os.9:12. And even if they raise their children, I will take them away; for woe to them when I depart from them! The prophet threatens Israel with taking away the promise given to the forefathers to multiply their descendants like the stars of heaven and like the sand of the sea (Gen. 12.2, 22.17). In Art. 11 the prophet repeats the threat once expressed by Moses (Deut. 32.25) - LXX ch. itheopheph (“to trace”) was translated into the past tense εξεπετάσθη, and the word kebodam (“their words”) was attributed to the next. предложению; hence the unclear reading of the glories. t.: “Ephraim, like a bird, flies away, their glory from births and diseases and from conceptions” At the end of v. 12. instead of euro besuri (from sur c synb. schin) mehenn ("when I get away from them") LXX read besari, mehem, σαρξ μου έξ αυτών, hence the glory. “My flesh is from them.” Os.9:13. Ephraim, as I saw it before Tire, is planted in a beautiful place; however, Ephraim will bring his children to the murderer. “Ephraim, as I saw him before Tire, was planted in a beautiful place” - in Hebrew. i.e. the expression is considered controversial and is translated differently. The word zor (Tire) arouses bewilderment, since the mention of Tire is presented in Art. 13 unnatural. Therefore, many commentators see a common noun instead of the proper name of a famous city. Some (Arnoldi, Getzig, Novak), deriving the word zor from an Arabic root, take it to mean palm tree and then the whole expression takes the form: Ephraim, as I see, is a palm tree planted in a beautiful area; others (Scholz) read zur, rock, or zurah (Ewald) instead of zor. New commentators (Marti, Goonaker) consider Heb. the text is corrupted and offer their proofs (Marty): Ephraim - I see him like a man who assumed his children as prey: LXX instead of zor they read zoid (prey) instead of benaveh, in the pasture, - baneiha sons; from here to glory t.: “Ephraim, as he sees, has presented his children into a trap.” According to Russian translating the thought of the prophet in Art. 13 is this: the country of Ephraim flourishes as far as Tire; but it will soon become deserted and desolate, and Ephraim himself will give his children to the enemy. Os.9:14. Give them, Lord: what will You give them? give them a womb that does not give birth and dry breasts. In anger at the great corruption of Israel, the prophet asks for the Divine judgment on the people to be carried out. Os.9:15. All their evil is in Gilgal: there I hated them because of their evil deeds; I will drive them out of My house, I will love them no more; all their princes are apostates. “All their evil is in Gilgal.” Gilgal was one of the centers of idolatry. Perhaps in this city idolatry had reached its extreme limits, which is why the prophet mentions Gilgal more than once (Hosea 4.15, 9.15, 12.11). “I will drive them out of My house,” that is, from the congregation of the Lord. You might be interested in: