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Hos.5:1–2. Hear these priests, and awaken the house of Israel, and instill in the house of the kings, because there is judgment upon you: as the guard is quickened, and as the trap is spread out on Itaviria, the fishermen of the south have been struck down. First, he denounced Judah for becoming a “whirlwind of the spirit” for Israel, as we have just said about this. Then he turns a word of reproach to the inventors of deception and lies, the culprits of their painful insensitivity. These were priests with false names, who did not belong to the descendants of Levi, but who bought themselves sacred rank and acquired for money the right to serve idols. So, about Jeroboam it is written: “Whoever he wanted, he did his hand, and he became a priest on high” (1 Kings 13:33). The speech, naturally, is directed against the priests themselves and against the house of the king, and Israel itself is an accomplice in the crimes. Some said and did things that served to strengthen idolatry; they erected altars, offered libations and sacrifices, and (thus) opened up a wide path to destruction for those who were being deceived. The inventors of deception were the kings. That’s why he says to them: “For the guard was quicker.” The people who are under supervision are called guards, and the priests, if only they were true priests, and the rulers themselves, for they watch over their subordinates (the rulers look at them, the rulers direct the subordinates wherever they please, and the subjects follow the wishes of their superiors). So, he says, you have become, as it were, a trap for the people under your supervision, or perhaps looking at you (with the goal of imitating you). You have become “like a mountain stretched out on Itaviria” (Favor). This is a famous mountain located in Galilee; on it, since it has a considerable height and is densely overgrown with trees and bushes, there is an abundant and rich catch of animals and birds. Hos.5:2–3. I am your chastiser: I knew Ephraim, and Israel did not depart from Me. Both priests and persons of royal blood were a net, a noose and a trap for the people because they ordered the demons to burn incense, they themselves did it ahead of others and convinced others to think what they should not - and others added to the already invented types of superstition - I mean the heights, Beelpegor, the abomination of Sidon (1 Kings 11:5), Baal, Chemosh. He promises to be their punisher, and in a short time, as He will soon bring (on them all) the disasters of His indignation and anger. And this word came true exactly. Of the members of the royal house, some, having undergone terrible and inevitable misfortunes, according to the Holy Scriptures, died, others went into slavery to the cruel Babylonians and Medes. And the falsely named priests (who bought the position) for money were put to death in a pitiful or, better said, dignified manner - some by Jehu, others by Josiah, who came from the tribe of Judah and from the tribe of David. The man of God foretold this to Jeroboam, when he one day offered a sacrifice and stood before the altar, saying: “To the altar, to the altar, to the church says the Lord: Behold, a son is born to the house of David, whose name is Josiah, and the priests who are on high will devour you.” (1 Kings 13:2). So, he made a threat that in indignation and anger he would punish those who were “stupid guards,” that is, priests and persons of royal blood. But he did not at all leave the deceived, that is, Israel, irresponsible; That’s why he says: “I knew Ephraim, and Israel did not depart from Me,” which is equivalent to the following: who is it that hides his intentions from Me, holding back his words in his heart, who can think that he is really hiding from Me? I, he says, know Ephraim and have not retreated from Israel; for “God draw near, I am, and not God from afar. If someone hides himself 72 in the hidden, and I will not see him?” (Jer.23:23–24) and in another place: “What food will be hidden from Me?” (Jer.32:27) Hos.5:3–4. Now Ephraim has gone astray, and Israel has become defiled. They have not set their thoughts to return to their God, for the spirit of fornication is in them, but they have not led the Lord 73 away. Since God sees the hearts and wombs of everyone, and nothing is hidden from Him, He knows that Israel, or Ephraim, has committed harlotry and reached the limits of wickedness. However, he does not in the least allow in his mind and heart even the need for repentance, because he has been possessed by a spirit that attracts him to fornication and to an unwillingness to seek the true Master. Truly, as the Savior says, “no one can work for two masters” (Matthew 6:24). Hos.5:5. And the reproach of Israel shall be humbled in his face, and Israel and Ephraim shall faint in their iniquities: and Judah shall faint with them. Here he calls damned arrogance a reproach, for the proud man is a reproach. So, he says, the pride of Israel will be humbled when he, quite rightly, experiences something that will make him humble, pitiful, humiliated, not having God-given advantages and deprived of even the freedom sent down to him from above and inherited from his ancestors. The expression “reproach will return to his face” must be understood in such a way that dishonor of any kind will be like blows to the face. “The Israelites will faint,” he says, together with Judah, because once the kings of Syria and Persia, having devastated Samaria, did not leave Judah untouched, but annexed some of the cities of Israel that belonged to Judah and Benjamin. And that undoubtedly the culprits of all misfortunes were for them wickedness towards God and pride, he teaches, saying that the disease of infirmity will befall them for nothing else, but only because they “will faint in their iniquities.” Therefore, reverence for God is truly a useful and precious thing, because with its help is the ability to overcome nations and the power to do everything with ease - and the Savior truly said that “without me you can do nothing” (John 15:5); David also sings in one place, expressing the right thought: “The Lord is my strength and my song” (Ps. 118:14). Hos.5:6–7. The bulls will go with the sheep to seek the Lord and will not find him, for they have turned away from them. As if I had forsaken the Lord, as if I had given birth to alien children, now I have put away rust and their communions. In fact, it turns out to be true that, as the God-speaking Paul says, “it is impossible for the blood of young men and goats to remit sins” (Heb. 10:4) and that God is not accessible through the law; I call law the worship under the law through blood and sacrifices. So, even if we say that the Israelites made the prescribed sacrifices, asking for remission of their wicked sins and seeking reconciliation with God, they will not achieve the goal and will not have the opportunity to find God. Yes, He is not available to those who bring such repentance: He can only be found through life in Christ, the threshold of which must be considered the word of faith and, in addition, saving baptism, which grants communion with God in the Spirit. So, Israel will not find the Lord through the service established by the law, “turn away from them,” because they themselves left the Lord, departing from Him so much that they became fathers of strangers. He calls alien children those who, so to speak, from the womb and from the cradle were dedicated to the glorification of idols, since the parents, as one must assume, brought gifts and sacrifices to the demons for (successful) childbirth. Thus, “foreign children” are those who were not born in God, or otherwise - from foreign wives, for the Israelites, without a twinge of conscience, united (in marriage) with the daughters of the pagans, who continued to serve idols, although the law clearly stated that one should not enter into marital relations with foreigners: “You shall not give your daughters,” it is said, “to his son, and to his daughter you shall not understand to your son, for he will turn your son away from Me, and he will 74 serve as another god” (Deut. 7:3–4). And since they did this, “I will rust.” This again covertly points to the impending disaster and destruction from an enemy invasion, which, in the same way as rust, can completely destroy them and their property. This is what they mean: “their communions.” And that the war will not be postponed and postponed, but will overtake immediately, immediately, he confirms this with the words: “now I will rust,” - it’s the same as if he said: after the words you will have to experience suffering; trouble is already close, at the gate. So, what will happen to those who insult God is that they will not be able to find Him, even if they tried to seek, and they will also become fathers of strangers’ children, i.e. they will produce offspring that are not noble and not legitimate, which happens with virtue and a holy life - on the contrary: they will perish, consumed, as it were, by the rust of their own depravity and worthlessness, and in addition they will lose the inheritance of God. David sings about this, (calling out) to the Savior of all God: “My lots are in your hand” (Ps. 30:16). Every lot is ours and every share is in the power of God, and He Himself is the dispenser of crowns. Hos.5:8–9. Blow the trumpet on the hills, shout on the high ones, preach in the house of On, Benjamin was terrified, Ephraim was terrified in the destruction 75, in the days of punishment in the tribes of Israel showed the faithful. Earlier it was clearly said that the cursed Jeroboam, in addition to the golden heifers, introduced among the Israelites other types of disastrous idolatry and superstition: Chemosh was honored on the mountains and hills, “under the oak, and under the fir, and under the branch tree” (Hos. 4:13) - Beelphegor, and the golden heifers, as I said, were in Bethel and Dan. This was the error of Israel. As for Judah and Benjamin, they were no less mistaken: they served Ashtoreth, “the abomination of Sidon” (1 Kings 11:33), and worshiped the sun. This will be clear to us from the words of Ezekiel: he was taken up, as he himself says, to Jerusalem “in the vision of God” (Ezekiel 8:3), then he saw the iniquity of the inhabitants; I saw, says, “as if twenty and five men gave their backs to the church of the Lord, and their faces were straight toward the east 76, and these worshiped the sun toward the east” (Ezek. 8:16). Notice how they, by insulting and angering God in many ways, approached destruction. So, for the slowness of the invasion, he almost blames those who wanted and were waiting from hour to hour for an opportunity to devastate Samaria, intending to bring Jerusalem into considerable confusion, I mean the Assyrians, Persians and the inhabitants of Damascus, that is, the Syrians (from time to time both of them attacked, prompted by various reasons). He already commands them to start a war, blowing the trumpets and announcing to the minds of the erring the beginning of denunciations. First, he said that “now I will girdle rust, and their sacraments” (we said that “rust” means disaster and destruction during the war), teaching that it is at the door and will overtake not long after; then, very naturally, he commands the trumpet to be blown, and first of all in places dedicated to idols, either because they were soon to be burned and destroyed, or because they served as the cause of war and irreparable misfortune for the erring. When he says that the trumpet should be sounded “on the hills,... on the high ones,... in the house of Ono,” then he means here the places dedicated to idols. It should be noted that seventy do not agree with other translators regarding (the expression) “in the house of Ono.” They say: “into the house of the worthless, that is, every idol”; and these: “in Ono’s house” 77 . We will understand this: this prophetic word is intended to show us that they must sound the trumpet not only against the hills and high places, that is, not only against the idolatry of Israel, or the ten tribes of Samaria, but also against the idolatry in Jerusalem, Judah and Benjamin; for they, as I said, worshiped the sun (He is the sun), leaving God behind and not giving Him due. This, I think, means the expression: “they had their rear toward the church of the Lord, and their faces straight,” obviously toward the sun (Ezek. 8:16). So, when you hear: “in His house,” understand the house or church of the falsely named and created God, or the sun. It should also not seem incongruous or incredible to anyone if the worshipers of the sun are considered and called the house of the sun, just as by the house of God one can understand those who are devoted to Him and give honor to Him. And if someone wanted to call the golden heifer “He”, then such an understanding would find justification. Namely: the God-hating Jeroboam made heifers after the model of the Egyptian shrine, I mean Apis; and the Egyptians honored Apis, believing that he was the child of the moon (therefore he had a moon-shaped sign on his forehead) and were confident of his origin from the sun, since, in their opinion, the moon borrows its light from the sun, and, therefore, they honored Apis as the child of the moon and the descendant of the sun. The inventive dragon, that is, Satan, brought them to such foolishness and stupidity. So, he commands the trumpet to be sounded “on the hills, and on the high ones, and in the house of Ono,” that is, (in the house) of the golden heifer. What were the misdeeds of both, what and what was the reason for the need for punishment, this clearly establishes, immediately adding: “Benjamin was horrified,” instead of: he departed from his own customs or moved away from a better way of thinking, for this is truly how frenzy 79 for the worse should be understood. Ephraim also perished - but this is not always the case 80, he says, for, “in the days of punishment, the sins of both showed the faithful,” having discovered the fidelity and truth of My words, because what I spoke about before came true over them, and not a single one of My words turned out to be false. Since they had departed from ancient customs and lost prudence, they were expelled from their own country and equally deprived of both the love of God and all prosperity. And in another respect, those who leave God will suffer the necessary loss of every good thought, as well as every deed directed towards virtue, and they will go to destruction when God reproaches, punishes and exacts from them for their negligence. Therefore, it is useful and necessary for life to be with God and repeat the well-known saying of the psalms: “My soul clings to you” (Ps. 63:9), for then the arm of the Almighty will protect and quickly help, from which, according to the Savior’s word, “no one can snatch away” (John 10:28). Os.5:10. Once the princes of Judah, he set limits: I will pour out my wrath on her like water. This same thing is covertly meant by the words: “Benjamin was horrified.” They became, he says, like “those who set limits” and those who wish to transgress ancient laws, because those who transfer what is fitting only to God and what is justly given to Him, I mean love, honor, worship, transfer to others, whether by worshiping the sun, or the moon and stars, in any case do nothing more than “break the limits.” And that Judah or Benjamin gave the glory befitting God to the sun, moon and stars can be clearly seen from the words of God to the prophet Jeremiah: “Do you not see what these are doing in the cities of Judah, and on the roads of Jerusalem? Their sons gather wood, and their fathers kindle the fire, and their wives knead flour, that they may make unleavened bread for the host of heaven, and pour out drink offerings to a strange god, that they may provoke me to anger” (Jer. 7:17-18). The boundaries were set by the leaders of the tribe of Judah, that is, those invested with the supreme and royal dignity, and it was natural for a herd-like crowd to follow their errors. But, he says, “I will pour out my wrath on her like rushing water,” for the consequences of divine wrath are inevitable, inexorable and irresistible, just as a large and abundant flow of water is unstoppable. Hos.5:11–12. Ephraim defeated his opponent, (and) trampled down the court, as if he had begun to follow the trail of the vain. I will be like a rebellion 81 against Ephraim, and like a rebel against the house of Judah. How “Benjamin was horrified”, he clearly showed, saying: “the princes of Judah were like one who breaks boundaries”; He also explains how “Ephraim was brought to destruction,” adding: “Ephraim will overcome his adversary.” It seems that the speech now offered to us is expressed with some softness 82. And I, as far as possible, will try to explain what the guilt of the tribe of Ephraim is and what kind of enemy, which, as the divine prophecy tells us, “Ephraim will overcome.” The descendants of Judah and Benjamin still had some reverence and respect for the laws of Moses and had concern for righteousness, because not everyone strayed, but there were many who wept and grieved over the retreat of the erring and were greatly indignant when some, despising the God of all, zealously performed the rites of idolatry. Therefore, the blessed prophet Ezekiel says that certain men armed with axes were sent against Jerusalem, and they heard the clear word of God - to follow the trail of the man clothed in the garment, and not to spare anyone. I saw, he says, “and behold six men walked from the path of the gate 83... looking to the north, and each man having an ax in his hand;... and the Lord said to the man clothed with the garment: go through the midst of the city of Jerusalem, and show signs 84 on the faces of the men who are groaning and suffering because of all the iniquities that happen among them. And this speech, I hear, go into the city after him, and 85 cut him off, and have no mercy 86; the old man and the young man 87... and the infants and the wives shall be beaten for consumption; But do not touch anyone who has a sign on them” (Ezek. 9:1-6). Do you hear: some received a “sign” as free from punishment, anger and all guilt because they wanted to think sensibly, live according to the law, strive for justice and have an irreproachable attachment to divine love. As for Samaria, in it Israel was mistaken in every possible way, almost, one might say, did not even consider it necessary to remember the decrees of Moses and lived a life that seemed contrary and hostile to them in everything; He considered the law of God as an enemy, and, if one can say so, he did not even want to know about it, despising the leader who could save and lead to a right and impeccable life. This seems to be intimately indicated by the prophetic word, which, as I said, is expressed with gentleness 88. “Efrem will overcome his enemy,” he says, instead of: Ephraim won the most absurd and disastrous victory, he overcame as his enemy, that is, he generally defeated the law that he hated. And since the speech is somewhat obscure, he explains it differently, saying: “trampled the court,” i.e. did not care at all about legal truth, because what is always trampled upon is considered unworthy of respect and considered not worthy of any attention. Therefore, our Lord Jesus Christ says: “good is salt” (Mark 9:50); “If the salt overwhelms, with what will it be salted? It will be of no use to anyone, but let him be thrown out and trampled underfoot” (Matthew 5:13). When he says “court”, mean “law”; and the God-speaking David, calling him so, proclaims to God: “Thou hast done justice and righteousness in Jacob” (Ps. 98:4), for the law, although declared through angels, belongs to God. And for what reason (Ephraim) saw the enemy in the law and trampled the court, he immediately explains in the words: “as if he had begun to follow the trail of vain things.” The beginning of such an illness, he says, lies in the fact that he began to honor the “vain” and follow “the trail” of idols, and at the same time it is impossible to follow both God and the evil and unclean spirits. Therefore, the God-speaking Paul writes: “You cannot drink the cup of the Lord and the cup of demons; you cannot partake of the Lord’s table and the table of demons” (1 Cor. 10:21): for the lover of God walks only one way, but he who jumps, hesitates and staggers here and there is the one who is fickle and easily goes wherever he happens to be. “So, “there were,” he says, “the princes of Judah as if they were setting limits”; then: “He and Ephraim defeated his adversary and trampled down the court”; finally: “I will be like the rebellion of Ephraim, and like the rebel” of Judah. What this means needs to be explained in more detail. Some translators say “devouring” instead of “rebellion,” and “rottenness” instead of “osten,” but seventy used the words “rebellion” and “osten” 89 . When Ephraim, or the ten tribes, were in great turmoil from the war that befell them, partly from the neighbors of the Syrians, partly from the Persians and from the land of Assyria, then Judah also experienced suffering and was in no small fear, or, better said, in anxiety: he expected, and in a short time, that he might be subjected to the same or much worse misfortunes, because when the war broke out and fell on the cities of Samaria, Involuntarily, the neighboring cities had to perish together, I mean those of them that belonged to Judah and Benjamin. So, “rebellion” means the onset of war, and “osten” means the torment associated with this due to sadness and despondency, from which those who wish to think in accordance with Christ, through whom and with whom be glory to God and the Father with the Holy Spirit forever and ever, are completely free. Amen. Os.5:13. And Ephraim saw his weakness, and Judah his illness: and Ephraim went to Assyria, and sent ambassadors to King Jaarim: neither can I heal you, and your illness will not cease from you. When God became “like the rebellion of Ephraim, and like an affront to the house of Judah,” then Ephraim saw “his weakness,” or weakness, illness, and Judah saw his illness, because, as I said, the works of Benjamin were devastated along with those of Samaria. Then, when Ephraim fell into despair over this and could not resist the circumstances with his own strength, and was not able to avoid military losses, he again offended the omnipotent God, not seeing the benefit of the blows themselves, so to speak. And over time, when he most should have turned to God, it was then that he began to especially anger Him and move away from Him with greater unbridledness. He knew that the author of all good among them, and the provider, and the ever-present giver of strength for victory over enemies is God, but he did not count this as anything, although the all-wise Moses exclaimed: “The Lord crushes battles, the Lord is his name” (Ex. 15:3), clearly teaching that through Him and in Him “one will marry a thousand, and two engines of darkness” ( Deut.32:30). Further, when it was necessary to ask Him alone for ordinary help and with prayers to move the Savior to protect him, (Ephraim) brought troubles on his own head: he sent ambassadors to foreigners, seeking reinforcements from enemies, because “Ephraim was like a mad dove, without a heart: he prayed for Egypt, and went away to Assyrians” (Hos. 7:11), believing that he would escape threatening evils Namely: when Manaim reigned in Samaria, Phul 90, the king of Assyria, came out against Israel, who was then persuaded to leave the country with the help of money and ambassadors 91. This is: “Ephraim went to Assyria” (cf. 2 Kings 15:19, 1 Chronicles 5:26). Also Pekah, son of Romeliah, king of Israel, once hired Raason, king of Syria, and fought with Judah and the descendants of Benjamin during the reign of Ahaz, son of Jotham, who, fearing an attack, persuaded Tiglaphalaser of Assyria with the help of an embassy and money to help him; and Tiglaphalaser, having taken Damascus by force, did not leave Raason himself alive (2 Kings 16:7-9). However, he says, although “Ephraim went to Assyria,” although he bought money and requests to delay the attack, although he sent ambassadors to King Jaarim, that is, a defender or avenger (this means “Jarim”) 92, he still did not overcome divine wrath and will not resist God when He exacts punishment for such a terrible apostasy. He could not, he says, even be in peace for a little while, 93 bribed with money, and no one else can heal you for a fee: the sting of suffering will not stop at all. It is truly terrible not to desire salvation with the help of heavenly mercy and to count on human help, when the Spirit, through the mouth of blessed David, cries out: “It is better to trust in the Lord than to trust in man; it is better to trust in the Lord than to trust in princes” (Ps. 118:8-9), and also through the prophet Jeremiah: “Cursed is the man who trusts in man, and will establish the flesh of his arm is upon him, and his heart will depart from the Lord. And it will be like the wonder of the world in the desert, and will not see it when the good ones come 94... And blessed is the man who trusts in the Lord, and the Lord will be his hope, and he will be like a tree planted by the waters, and he will put forth his root in the moisture, and 95 will not fear when the heat comes, and the stem will be green on it, and in the time of dryness he will not be afraid, and will not cease from producing fruit” (Jer. 17:5-8). So, it is better to cleave to God, pronouncing from a pure heart that wise saying: “I am yours, save me: for I have sought your justifications” (Ps. 119:94). Hos.5:14–15. Because I am like the panther of Ephraim, and like the lion of the house of Judah: I will also snatch, and go, and take, and will not take away: I will go, and return to my place, until they perish. He clearly indicates the reason why Ephraim’s defenders did not bring him any benefit, and why his torment will not cease: “I am,” he says, “like a panther to Ephraim, and like a lion to the house of Judah.” It is clear that if God leaves, then there is no one to save, for “who can turn away his high hand?” , as it is written (Is. 14:27) And that with the misfortunes that befell them, they were deprived of all leniency, which he secretly points out, likening His anger to the most terrible and powerful beasts. Namely: a leopard 96, if it rushes at someone, it rushes very quickly and moves its legs so easily that it is almost impossible to notice traces and any signs on the ground; and the lion roars terribly, deafeningly and thunderously on the mountains, which can bring fear to those who hear, for “the lion will roar,” it is said, “and who will not fear?” (Am.3:8) He attacks with irresistible force and rushes with uncontrollable swiftness; if he captures something, it is already lost, and no one can take the booty from him. And that the leopard is a fast beast and, as it were, flies away, grabbing whatever it comes across, while the lion is indestructible, fearless and unstoppable, he himself proves this, adding: “I will delight, and I will go, and I will take, and I will not take it away.” This corresponds to the power of the lions, and "I will catch and go" indicates the panther, which, as I said, acts in a similar way. And that the Lord will retreat from those who offended, stop almost all assistance and deprive of favor, this is explained with the words: “I will go and return to my place until they perish.” The Deity is completely unlimited by place, and if it is said that He is with someone, then this is in the case when He bestows His favor on him; if it is said that it is not with sinners, this means that it turns away from them and ceases its long-suffering. Of course, this is said about God in a human way, but you need to think about Him as befits Him. Os.5:15. And they will seek my face when there is anger. 97 Again he teaches that it is not in vain that sometimes God sends disasters to those who have an indomitable inclination towards the shameful and the habit of constantly sinning, but on the contrary - for their benefit and in the form of medicine. Indeed: despisers of divine mercy, not knowing that great long-suffering calls them to repentance, will never avoid manifestations of anger (Rom. 2:3-4); when they are broken by the cruelty of disaster, they learn what is useful, and to whom philanthropy has not brought any benefit, humiliation leads them to the knowledge of what is useful. Just as cruel physical illnesses, which cannot be easily cured, are often overcome by fire and iron, so, I think, in the same way and for the same reason, the illnesses that appear in the human soul, if they do not respond to a kind word or are not overcome by sound thinking, then succumb to labor, punishment and cruel disasters. So when they are embittered, then, and even then only barely, he says, “they will seek my face.” Unreasonable people, when goods are in their power, do not have a clear consciousness of what gives them complacency; When we happen to lose something so desired, then we strive especially and all the more strongly for it with our desires, and at the same time we also receive a feeling of strong disgust for what saddens us. Therefore, when they become embittered, then “they will seek my face.” This saying, it seems, is conveniently applied to the sacrament of Christ and very well explains redemption through Him and turning to God, for by the sought face of God one can understand, and with all justice, the Son himself, who is the image, radiance and expression of the hypostasis of the Father (Heb. 1:3). So, the true face of God and the Father is the Son, because in Him the Father is known, and whoever saw Him saw the Father (John 14:9). This is what the god-speaking singer also calls Him, exclaiming to the God of all and saying: “make your face shine on your servant” (Ps. 119:135). And also, as if on behalf of those who believed and who by the Spirit had already taken upon themselves the image of the Son (he says): “The light of your countenance, O Lord, is upon us” (Ps. 4:7), for, as the prophet says, the light of “our countenance is Christ the Lord” 98 (Pl. 4:20). Τίς, as in some lists of LXX, in others, as in St. Kirill: ἄνθρωπος person Heb. אִישׁ At St. Kirill: πορευθείς; glorious: and will serve in accordance with all authoritative codes. In Slavic there is a different arrangement of punctuation marks: Ephraim came to destruction in the days of punishment, among the tribes, etc. At St. Cyril’s words: directly to the east corresponds to one thing: ἀπέναντι, opposite. Aquila and Symmachus. The last one in the Barberine list is given a double reading: one as in Aquila, the other as in LXX, and the following note is made: Ἀκ. Συμ. εἰς οἷκον ἀνωφελοῦς, τουτέστιν εὶδώλου παντός, Ὤν δέ ἐστιν ὁ ἥλιος. Σ(ύμμαχος). Θἑοδ. Ὤν. See this place Field'a Origenis Hexaplorum quae supersunt, t. II, p. 948, especially note. 9-e; and Migne, Patr. curs. compl. series graeca, vol. XVI, pars 3, col. 2935; cp. An early note on the translation of Hos. 4:15. Ἐξέστη, retreated, evaded, according to the interpretation of St. Kirill. Πλὴν οὐχ ὁύτω ταῦτα διὰ παντός φησιν, i.e. Ephraim did not perish forever and completely, but only suffered disasters during the days of punishment, when God showed the truth of his words. However, instead of οὐχ, perhaps it is necessary to read οὗν, then the translation will be like this: And this is exactly what always happens, he says, for in the days... The words enclosed in brackets are absent in the Slavic text. Πὼς ἐν ἢθει – lat.: velut cum urbanitate. In glory: your eyes, and have no mercy. In glory added: and the virgin. μετ’ ἤθους, lat. habent (verba prophetica) festivitatem seu ironiam. Instead - rebellion (ταραχή, as in LXX) Akila - consuming (βρωστήρ), or moth, as in Russian; instead - osten (in the LXX - κέντρον) in Aquila and Symmachus - rottenness (σῆφις - cf. Is. 14:11), Russian. worm See Field II, 948 with notes. Φύλας, glory. Fula, vm. ordinary Φούα. This last name is also used by St. Cyril when interpreting Hos. 1:1. Migne, col. 20, p.; Wed translation of notes 13. Perhaps instead of πρεσβείαις we should read πρεσβείοις - gifts. Ἰαρείμ, or rather Ἰαρειβ Heb. ירֵָכ, personal. יריב gifil from רןּב, as they read Jer. ultor, Ak. Fed. ὁ δικαζόμενος, κριτής and Khald. The name of the Assyrian king is found in Hos. 10:6, and in LXX, in Sir. Arab. Italian Slav. and Russian taken as one's own name. In the latter case, this name can be attributed to Tiglaphelaser (2 Kings 16:7–10). But this word can also be taken as a general title of the Assyrian kings, similar to the name: “great king”, as in 2 Kings 18:19. Perhaps instead of ἠρεμῆσαι we should read ἠρεμίσαι - to calm you down a little. Apparently, there should be further words here: and he will dwell in dryness, and in the desert, in lands more glorious, and not inhabited. Πάνθηρ, actually a panther, or a leopard (πάρδαλις). In the Russian Bible - lion. St. Cyril ends the fifth chapter with the opening words of the 1st verse of the 6th chapter: ὅταν θλιβῶσιν (instead of the usual: ἔν τῆ θλιφει αὐτων, glorified in his sorrow). Some Greek codes have the same division. In glory: the spirit of our face is anointed by the Lord. At St. Cyril, instead of πνεῦμα, φῶς is put - an option that, as far as is known, is not found anywhere and is probably explained by the influence of the previous quote. You might be interested in: