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Os.12:1. Ephraim has an evil spirit, driven by the heat: all day long he multiplies vain and vain things, 228 and makes a covenant with Assyria, and sends oil into Egypt. Again, the speech moves from the common people to the kings from the tribe of Ephraim, who reigned over Israel in Samaria, whom he calls “an evil spirit” for the inflexibility of their souls, for their passion and unbridledness in departing from God, for he “chased the heat,” he says, that is, although he could have been under My canopy, he, as if a deserter, went into the heat. And heat refers to the ignition of sorrows and burning misfortune. Likewise, the wise source secretly names the labors and says: “A wise son will be saved from the heat, but a wicked son is lost in the harvest” (Prov. 10:5). So, Ephraim, since he is an evil spirit, “chasing the heat,” sought and voluntarily fled into the heat. But those who understand about God say: “I desired and sat in his shadow” (Song. 2:3). Senia calls the cover of divine and heavenly help. But that’s not what Ephraim did: he sought the heat. How or in what way? - “All day long, vain and vain things multiply,” that is, at all times I did and planned empty and useless things. What is this? - “Testament from the Assyrian Testament.” I have already said earlier, and more than once, that some of the kings of Samaria and Jerusalem sometimes tried with money to buy peace with the Assyrians and hence, security, and sometimes they called on the Egyptians for help, and, buying from them a promise of favor, by the way, of course they also sent the products of their land; The land of Samaria was rich in oil, and the oil in Egypt was in glory, because this land does not have it. So hope in people is vain and vain, and he who trusts in God can laugh at him who trusts in people, saying the following from the psalms: “Behold, man, who has not made God his helper, but has trusted in the abundance of his riches. But like an olive tree fruitful in the house of God: I trust in the mercy of God for ever, and for ever and ever” (Ps. 51:9-10). Hos.12:2. And the judgment of the Lord is upon Judah, to take revenge on Jacob: he will reward him according to his ways and according to his undertakings. Just as, by naming Ephraim, he showed that he meant kings from the tribe of Ephraim, so here he designates those who ever reigned from the tribe of Judah by the name of the royal tribe. Thus, having exposed Ephraim, or the rulers of Israel descended from Ephraim, calling them an evil spirit, saying that they multiply “vain and vain”, concluding an alliance with the Assyrians and sending oil to Egypt, then he again accuses Judah and very appropriately says that the God of all will go to court with them, as if avenging Jacob, I mean the patriarch, who was much dishonored by the fact that his descendants were not of the same mind with him, did not follow his father’s judgment, but rejected his imitation as something very inappropriate. Therefore, he promises to avenge Jacob, whose glory was dishonored by his wicked children, repaying those who were dishonored “according to their ways and according to their beginnings.” Hos.12:3–4. In the womb of his brother, and his labors were strengthened towards God, and strengthened with the Angel, and prevailed. He usefully enumerates the merits of Jacob, using them for (greater) power in rebuking those who preferred to think and do something else: evil is always exposed by the opposition of good, and the opposite is usually condemned by the image of something praiseworthy. Therefore, with the words “in the womb of his brother’s wrist,” he wants to show that Jacob from the very cradle, even before birth, was noble, because even if this act was the action of divine power (of course, we will not say that the baby kicked Esau in the embryo and in his womb), nevertheless God inspired him to carry out this deed by foreknowledge that he would be a good (man): that’s why he said: “I loved Jacob, I hated Esau” (Mal. 1:2). This was by election of grace, when God chose the one who would undoubtedly turn out to be the best - again in foreknowledge. But that’s how it was in lies. When he came of age, or better yet, became a man, “he strengthened his labors towards God”: he did not faint, he says, when God providentially sent (him) to hard labor. Indeed, isn’t it hard to leave your father’s hearth, go to Laban, enter the service and carry out shepherd’s labors? So, they mutually “strengthen their labors towards God,” not resisting God, but, on the contrary, obeying and, as it were, prevailing in fulfilling commands. So, although it was possible for Jacob to get rich without labor and, staying at home, to live in contentment, God did not leave him without exercise, but arranged for him, because of the fear of Esau, to retire to a foreign country and city, and undertake enormous work, (arranged) so that he, preserving true love for God even in the very sorrows, would rightly become the subject of surprise. So, “strengthen your labors towards God,” but, he says, “with the Angel you will be strengthened and overcome,” for the Angel fought with him as if in the form of God. Then he “endured” the lashing, but the divine Jacob gave as much gratitude as possible to this struggle, for he said: “I saw God face to face, and my soul was saved” (Gen. 32:25, 30). The struggle with the Angel also foreshadowed the sacrament of Christ, because the descendants of Jacob stubbornly resisted Christ, whom the prophetic word called the great council Angel (Is. 9:6): some did not accept from Him the torpor 230, that is, redemption: others did not confess that through Him and in Him face to face they saw the one and by nature and true God, for In Himself, Emmanuel showed us the Father, saying: “He who has seen me has seen the Father” (John 14:9). So, the method of struggle prefigured the sacrament, but God credits the event to Jacob as merit. Hos.12:4–5. She wept and prayed: she found me in my house 231, and she spoke to him 232. The Lord God Almighty will be his memory. He also mentions other events, showing us that Jacob was glorious and famous in everything. Thus, in Genesis it is written that the sons of Jacob Levi and Simeon cruelly and inhumanly killed the Shechemites, burning with anger because of Dinah, their sister, who was deflowered by Hamor, the son of Shechem 233. Blessed Jacob was therefore in great fear and, expecting immediate death along with his children and the whole house, he reproached those who did this and said this: “I am hated by those who created me, for it is evil for me to be... living 234 on the earth, in Canaanite and Pereziah: but I am small in number: and they who have gathered against me will cut me off, and I will be destroyed, and the house mine" (Gen. 34:30). But the young men did not lose courage at all, for they answered, saying: “Will they take our sister as a harlot?” (Gen.34:31) But since the righteous man was, as I said, in great fear, he resorted to God who saves. After this, God, who loves the righteous, promised to free him from fears, and in a short time, saying: “Arise, go up to the place of Bethel, and live there, and there build an altar to the God who appeared to you, when you fled from the face of your brother Esau” (Gen. 35:1). Then blessed Jacob, preparing to go to Bethel and enter the house of God (Bethel is interpreted: “into the house of God”), cried out to all “his house and everyone like him: put away the strange gods ... 235 from among you, and be cleansed, and change your garments: and we will rise up and go up to Bethel, and there we will build an altar to God who listened to me on the day sorrows that were with me, and saved me on the path where I walked. And strange gods were given unto Jacob, which were in their hands, and they destroyed them in their ears: and I hid Jacob under Terebinth, which was in Sikimech: and I destroyed them unto this day” (Gen. 35:2-4). After this, the divine Jacob was trustworthy, because he was completely freed from the suspicion of the Sichemites, since God, by his own power, calmed those who were raising up against him. Thus, the Holy Scripture further says: “And the fear of God came upon the cities that were round about them: and the children of Israel were not pursued” (Gen. 35:5). When the altar was erected in Luz (this is Bethel), “God appeared,” he said, “to Jacob, ... and blessed him, ... and said: “I am thy God: increase and multiply: nations and congregations of tongues will be from you, and kings will come from your feet.” And the land that I gave to Abraham and Isaac, I have given to you... 236, and to your seed after you I will give this land” (Gen. 35:9-12). These are the events that the prophetic saying reminds us of in the present case. So: from falsehood (his birth) Jacob was a stammerer, but you yourself always stammer, and by no means do you stammer sin. He was very hardworking and in his deeds he was glorious and pure before God, but you, enjoying retreats, do not honor the Giver of every spiritual good to you. Your fathers, he says, “wept and prayed to me,” wept and prayed to Me when they were in danger of suffering from someone else’s slander, because they expected salvation from Me alone: ​​but you strengthen cities and believe that, perhaps, even if I do not want this, you will be saved and overcome your opponents. Those “we found in the house,” because, as I said, Jacob went up to Bethel, and God appeared to him, “and the promise of blessing was spoken to him,” as we have now shown: you do not seek God in His house, but run, and very willingly, to the church of Baal and ask not for God’s words, but for demonic prophecies. The divine Jacob, ascending to Bethel, that is, to the house of God, destroyed the idols, but you, on the contrary, placed a sculptured god in the house of God, because you placed a golden heifer in Bethel. Bethel, as I said, is interpreted: “house of God.” That is why God speaks through the mouth of Jeremiah about the Jewish synagogue: “Why has my beloved created an abomination in my house?” 237 that is, an idol (Jer. 11:15) The Divine Jacob commanded those who ascend to the house of God to cleanse themselves and even change their clothes, but you are filthy and unclean and go to the house of God with unwashed feet: are you really not blushing, he says? - And due to the fact that Jacob was such, therefore, “The Lord Almighty will be his memory,” which means he is preserved in the memory of God and has unfading glory, because God glorifies those who love Him. So (I will say again something necessary for edification) the merits of the fathers condemn us if we are not of the same mind with them and are not adorned with the same actions and deeds. You will be condemned not only for the fact that you destroyed your own soul, but also for the fact that you seemed to have encroached on the glory of your fathers and disgraced the nobility of your ancestors. Hos.12:6. And you turn to your God, provide mercy and judgment, and draw closer to your God. The promise of grace is combined with a threat, since the threatening speech in the present case prevails over the promise. However, from love flows a threat and a prophecy calling for the rightness of thoughts and the search for decency. He says that the divine Jacob was wise and perfect and had God-loving fruits of his mind, but you did not imitate your father. However, “you too will turn to your God,” that is, although you are a traitor, an apostate, and a proud person, you will still turn, even against your will, to the right life. If you turn, you are instructed “about God” (in God), that is, from God, and after common sense has not convinced you to follow the right path and philosophize about what should be done, the scourge will certainly overcome you and quickly lead you to the desire and knowledge of useful things. So, this is what, as I believe, the saying most likely indicates to us: “and you will return to your God,” in which the threat, as I said, is very skillfully combined with good promises. Then, finally, as if already scourged and under the most blows, God proclaims: “Give mercy and judgment, and draw near to your God ever.” As if a master said to his slave, punished and under the most blows, at the same time with condescension and indignation: be smart and obedient and do not neglect the master’s orders. In the same way, I think, the God of all, as it were, says to Ephraim, struck and punished by the disasters of war: “Provide mercy and judgment, and draw near to your God always,” - the same as if he said: know that you are suffering blows for the reason that you did not keep and honor what was pleasing and dear to Me. Thus, “mercy” means love, and love is the fulfillment of the law, for “it does no evil to the sincere,” according to the words of Blessed Paul (Rom. 13:10). “Judgment” means the fulfillment of truth or righteousness and observance of the dictates of the divine law, for the law in the inspired Scripture is called judgment (for example, 1 Kings 10 and many others). And always approaching God can mean a sincere attraction and inclination of the mind towards Him and a feeling of aversion to other non-existent gods, or to any creature, for example, to trees and stones. The one who knows how to adorn himself with good deeds and maintains uncorrupted faith in Him will also approach and be close to God in disposition, because sin often blocks the path and separates from God; in the same way, he drives away from communication with Him attention to the speeches of wicked false teachers. Therefore, those who want to be close to God should avoid that for the sake of which they stand far away (from Him). Hos.12:7–8. Canaan, in his hand is the measure of untruth, loves violence. And Ephraim said: “Besides, he has become rich, he has found relief for himself: all his labors will not be found in him for the sake of untruths, in which he has sinned.” According to the will of God, Ephraim should have observed “mercy and judgment” and approached Him “ever.” But since he withdrew from common sense and attributed something so respected and honorable to nothing, he became godless and wicked on a par with the foreign Canaanites, most of all rejoiced in vicious morals and, due to the coarseness of his mind, uncontrollably enslaved to the lust of others. So: Ephraim was supposed to be an imitator of the forefather Jacob and strive to follow the path of his righteousness, but he became a Canaanite, because in his hands was found the measure of unrighteousness, that is, injustice and greed: along with the peoples ignorant of God, he chose damned violence. He did not consider it necessary to think that by doing this he was sinning, but he only enjoyed enrichment and luxury, as if God did not see, as if he no longer looked down on those living on earth, righteously punishing the unrighteous. And a clear proof of extreme madness is that Ephraim pursued wealth in every possible way and considered the accusations of theft and violence as nothing, on the contrary, even out of the greatest thoughtlessness, as if he considered it an honor that he should rather be ashamed, for he said: “In both ways I became rich, I found comfort for myself.” What does God have to do with this? - “All his labors will not be rewarded to him for the sake of untruths, because he has sinned.” And indeed: “wealth gathered unrighteously is wasted” (Job 20:15) according to what is written. Also, to those who want to gather unrighteousness and become rich from self-interest, someone can express the saying of holy lips: “It was better for you to do justice and righteousness for good” (Jer. 22:15), because before the throne of God “the treasures of the wicked are not used, but righteousness will deliver from death” (Prov. 10:2) and, as the Proverb says, “better is a small particle with the fear of the Lord than great treasures without fear" (Proverbs 15:16), and again the same: "better is a little life with righteousness than a long life with unrighteousness" (Proverbs 15:29). But our actions and the quality of our deeds sometimes make us worthy of the nobility of the holy fathers, and sometimes class us among the sinful fathers, because we will in no way differ from those who lived wickedly if we imitate their actions. Therefore, he says, Ephraim is called Canaan, because he wised up like foreigners; the foreigners are Canaanites and obvious atheists, for which some were reproached, hearing in accordance with their daring actions: “the tribe of Canaan, and not of Judah” (Dan. 13:56). Hos.12:9–10. But the Lord your God brought you out of the land of Egypt: if I will make you dwell in tabernacles like the day of the feast, I will speak 239 to the prophet, and I will multiply the visions, and become like you in the hands of the prophets. He called Ephraim Canaan, clearly exposing, as I said, that he hates “mercy and judgment”, on the contrary, he prefers self-interest, injustice and every kind of untruth. But now he is trying to show that he was not only like that for people - he even refused to approach God through his deeds. Thus, he accuses him of not knowing the Redeemer, and with his follies insulted him who brought “signs and wonders” from the house of work, with great power and “with a mighty muscle” (Jer. 32:21), for I, he says, brought you out of Egypt. The word “brought out” leads to the memory of what happened to them before the time when they entered the land promised to the holy fathers. These events were innumerable and surpassed any surprise. And that it is unexcusable for them 240 to forget about this, he shows by adding: “Yet I will dwell thee in tabernacles, like a day of feast.” Now you will find out what this means. The Law of Moses commanded that in the seventh month, on the fifteenth day (of the month), the Feast of Tabernacles should be celebrated. What is its reason, the legislator himself explained to us, speaking about the Feast of Tabernacles in the book of Leviticus: “In the seventh month you shall celebrate it: in the tabernacles you shall abide seven days: every native of Israel 241 shall abide in the tabernacles: for your generations shall know that all the children of Israel are in the tabernacles, that I may never bring them out of the land of Egypt: I am the Lord God. yours” (Lev.23:41–43). So, they celebrated in memory of the exodus from Egypt. Then, he says: how could you forget Me, who brought you out of Egypt, even though you were still under the tabernacles and in this you had a reason for celebration, for “I will again lodge you in the tabernacles, as on the day of the 242 feast.” “To all” he says instead of “I infuse” or force to live in tabernacles during the days of the celebration associated with this. Therefore, oblivion is unexcusable. But perhaps you were trying to learn something from the future and wanted to be curious about your affairs: so, why did you need to go to the false prophets of Baal or false gods, instead of, on the contrary, prudently remembering that I “will speak 243 to the prophet, and I will multiply the visions,” that is: from Me will every word of prophecy come, and has already been, and not from any one of yours false gods, for to Me alone will belong both the vision of the future and the memory of the past. But, he says, the false soothsayers and false prophets revered by you imitated Me - this means: “in the hands of the prophets you became like.” You sought from them knowledge of the future: therefore, counterfeiting My words and imitating the deeds of My prophets, they vomited to You from their own hearts. Thus, the prophet Jeremiah placed wooden treasures on his neck, because God commanded it to be done (Jer. 27:2). But the false prophet Ananias, opposing his words, took and crushed the treasures and said: thus 244 “the Lord said...: they destroyed the church of the king of Babylon” (Jer. 28:2). This is, as I said, “in the hands of the prophets we became like.” So, this is a reproach to Ephraim that, although he had a clear reminder of the exodus from Egypt in the Feast of Tabernacles, he nevertheless forgot God and that he no longer sought Him as He who spoke to the prophets and multiplied the visions, but, on the contrary, heeded the deceptions of the false prophets, who imitated the divine in their words and actions. Os.12:11. Even if there is no Gilead, for the lie of Bysh in Gilgal 245 the princes are in need of treasures, and their treasures are like corn on the ground. This denounces the fact that they listened to false soothsayers and false prophets, and went to offer sacrifices in Gilead and Gilgal; for proof, he takes two of the most remarkable cities of this kind, in which superstition was much more developed than in others, where every form of true respect was neglected, where, on the contrary, everything offensive and filled with madness reaching the extreme was in honor. That is why in the previous one God said about Gilead: “There Gilead despises me, making a city of vain,” that is: idols (Hos. 6:7–8), for its inhabitants were busy preparing idols; and about the other: “all their wickedness is in Gilgaleh, because there they were hated because of the wickedness of their undertakings” (Hosea 9:15). It is necessary to add about some events in Gilead, so that we can thus understand the meaning of what is presented. Phul, king of Assyria, was the first to march against Samaria and, as if the first fruits of the spoil, made for himself two tribes beyond Jordan, and took all their cities, and first of all Gilead. God mentions this as if in passing, saying: “if Gilead does not exist”: if Gilead does not exist, he says, and is not preserved now, if they perished, if there is no one from it to expose the licentiousness of Israel, because now it is not seen, then “for the lies of the Bysh in Gilgal are required by the princes of treasure”, and not true. And Gilgal is one of the cities beyond Jordan, where young and old flocked and indulged in the filth of idolatry. So, if there is no Gilead, who will dare to say that the princes who sacrificed at Gilgal were false and not true? 246 ..., erecting tall altars to the idols and visible from everywhere, like “jowls” 247 in the fields. And “zhelvi”, he says, are not animals (turtles) - don’t think about it - but embankments that were made to lay water pipelines on the hills: farmers had countless numbers of them built. “Princes who pay demands” refers to either generals and leaders of detachments, or even the descendants of Levi, who were in charge of the administration of the law: and they fell along with the others and in no small number served the idols. Therefore, it is written in Ezekiel: “For this reason the Lord God says... 248: Every son of a foreigner is uncircumcised in heart, and not circumcised in the flesh, let him not enter into my holy place among all the sons of foreigners who are among the house of Israel. But even Levite, who rejected me, always erred Israel... 249 from me after their thoughts: and they will bear up their iniquity” (Ezek. 44:9-10). Os.12:12. And Jacob departed into the plain of Syria, and Israel labored for a wife, and for a wife to supply. Again the speech returns to the examination of the nobility and dignity of the forefather and the rudeness and wickedness of his descendants. He is surprised, as it were, by his patience in small things, then applies this to denouncing the negligence of the ten tribes in the greatest. Indeed, who would not marvel that Jacob bore such harsh and burdensome labor and did not refuse to be a hired servant to Laban because of his wives and marriage? (Genesis 29) And although the forefather’s reward was very insignificant (I said that it was a marriage), he nevertheless kept and observed the faith of the one who promised the marriage, and he did not work in his own city, or land, or home, but he was a stranger and lived in a foreign land. This is what Jacob was like, let us consider the crimes of the Israelites. They were not sent to a foreign country, but when they lived as prisoners of war, worked for the Egyptians and performed free labor, then by the power of God they were once freed from the country of the oppressors and occupied the land promised to their fathers. It was not marriage with a woman that was to be their reward as the one who was waiting for marriage (the forefather), but a generous donation of every good thing, a land flowing with milk and honey, victory over adversaries, fame and wealth and the benefits arising from all this. What else did they lack for happiness and pleasure? “However, they didn’t save it because they committed a crime without paying almost any attention to storage.” - So it is clear that whoever goes against his father’s valor, and this without any measure, will not be able to enjoy the indulgence granted to him, for the Judge is righteous (2 Tim. 4:8). Os.12:13. And the Lord brought Israel out of the land of Egypt with a prophet, and provided him with a prophet. Here he explains the reason why Israel did not keep the commandment given to him and despised God, who said: “Let you have no gods other than Me” (Ex. 20:3), and why he did not want to imitate the valor of his fathers; namely: it condemns the fact that the Israelites submitted to the kingdom of man, although God reigned over them through the mediation of the holy prophets and they lacked nothing in order to be happy. Thus, we recalled that when blessed Samuel was still alive and prophesying, they demanded a king, and although God was angry at this and, being neglected, was not a little offended, he appointed Saul (1 Samuel 8–9). So he strongly accuses them of the fact that they generally became subject to the kingdom of men, not desiring the royal government of God through the prophets. Indeed, God, he says, saved Israel and brought them out of the house of work through the mediation of Moses, who was both a prophet and the firstfruits of the prophets; and not only, he says, brought him out of Egypt, but also kept it: he observed the service of the one by nature and true God: then, when they fell under the power of kings, they deviated from the love of God: first Solomon built altars and churches for the Baals, then, after him, the cursed Jeroboam built golden heifers. Consequently, he accuses them of not observing the most excellent structure, I mean the royal rule of God through the prophets, and preferred to fall into the hands of men, which was the reason for their retreat. Os.12:14. Enraged me 250 Ephraim and enraged me... 251 and his blood will be shed on him, and the Lord will reward him for his reproach. Here he tries with all his might to show us that the preference to be under the rule of the kingdom of man was sad, dangerous and destructive for the Israelites. Behold, he says, Ephraim, that is, Jeroboam, who came from the tribe of Ephraim, “wrathed and enraged Me, the Lord of all,” and provoked all kinds of indignation, inventing heifers and surrounding them with the honor that belongs to Me. Therefore, he himself became the author of his own death: his blood will fall on him. But since he, when he set up the heifers in Bethel and Dan, turned to the Israelites with the words: “It is fitting for you to go up to Jerusalem: behold, thy gods are unto Israel, who brought thee 252 out of the land of Egypt” (1 Kings 12:28), then for this, he says, and with all justice, according to My judgment, he will suffer punishment for “reproach”, because he dares to attribute to the soulless The glorious and wonderful things that God has done are downright reproaches and, undoubtedly, reproaches to Him. So, according to the reproach of Ephraim himself, that is, in proportion to his blasphemous and wicked speeches, punishments will be determined. Precisely, just as God is deprived of the glory befitting Him alone, either in deed or in word, so he will also be deprived of his own power, because over time the kingdom of Ephraim will cease: as I said earlier, after returning from Babylon no one reigned in Samaria over the ten tribes, and in Jerusalem everyone was under the authority of one of the descendants of Judah who once reigned. Glorious: the heat is driving all day long: multiply the vain and vain. At St. Kirill: διεσώθη, saved. Numbness or damage to the thigh – νάρκησιν. In glory: in the house of Onove, according to many Greek codes. In St. Cyril: ἐν τῷ οἴκῳ μου, as in Alexandrian and many others. others. From Hebrew: in Bethel. Πρὸς αυτόν, as in Alexandrian. Slav.: to them πρὸς αὐτούς. Common: Shechem, son of Hamor. We assume a scribe's error. Slav.: to all living, according to Comp., Alex. etc. In glory: strangers like you - τοὺς μεθ’υμῶν (Compl., Alex., Ald., Cotton. and many others). Slav.: (to you I give you), you will be - σοὶ ἔσται, like Alexander. etc. Slav.: abominations βρελύγματα (see Holmes and Parsons). In the text: καθὼς ἐν ἡμέραις ἑορτῆς, but in the interpretation it reads: καθὼς ἡμέρα ἑορτῆς, as in many Greek manuscripts; slav.: in the days of ἐν ἡμέραις. In Slav.: verbs ἐλάλησα: in the text: λαλήσω, I will verbalize; in interpretation: λαλῶ vm. λαλήσω. See this in its place. Instead of προφάσιστον we read in agreement with the Latin translation, ἀπροφάσιστον based on the following words: ἀπροφάσιστος η λήθη. The connection of speech requires the same. Ὁ αὐτόχθων Ἰσ. αήλ. Slav.: in Israel the usual Ἐν Ισραήλ. Ἐν ημέρα according to another reading. In the text: λαλῶ. We prefer the verb λαλήσω, based on further words: παῥ ἐμοῦ πᾶς ἔσται λόγος προφητείας (-λαλήσω), καὶ ἤδη γέγονεν (past. επλήθυνα). Compare: εμοὶ ἀνακείσεται μόνῳ τὸ καὶ εἱδένομ τὰ ἐσομερα, etc. Οὕτως εῖπε Κύριος. Slav.: sitse reche – τάδε εῖπε, as it is read in some manuscripts. Ἑν Γαλγάλ; slav.: in Galgaleh - Γαλγάλοις (in many manuscripts and printed editions). Κύριος about Θεός: glor.: Adonai the Lord - Ἀδωναί Κύριος (in many Greek manuscripts). Slav.: ... Israel, who have gone astray from Mene following their thoughts to Complutensius - with the addition of οἵτινες επλανὴθησαν after Ἰσραὴλ: corresponds to the Hebrew. The text omits μὲ, but it should be here, as can be seen from the interpretation. In glory: enrage me (according to the Complutensian Bible and some Greek copies). Οἵ τινες ἀνήγαγούν σε, as in Alex.; glorious: having brought you out ἀναγαγόντες, as in Vat. You might be interested in: