Глава 7

1–7. Continued denunciations of Israel; the internal depravity of the people. 8–16. The false policy of the kingdom of Israel and its consequences. Os.7:1. When I healed Israel, the iniquity of Ephraim and the wickedness of Samaria were revealed: for they act deceitfully; and a thief enters, and the robber plunders through the streets. “When I healed Israel, the iniquity of Ephraim was revealed.” The prophet wants to say that as the Lord used various means to correct the people, the religious and moral corruption of the people’s body, its sins became even more pronounced. Hos.7:2. They do not think in their hearts that I remember all their atrocities; now their deeds surround them; they are before Me. The people are not aware of their crimes; they are so mired in them that they seem to be surrounded by them. Reading glory. The text “let them sing together, like one who sings with his heart” arose from LXX’s peculiar understanding of the original. - Instead of words ("surround them) their deeds" in glory. “their consciences” διαβούλια, with which the LXX term translates the Hebrew. maallej and in OS 4.9, 5.4. Hos.7:4. They all burn with adultery, like an oven lit by a baker who stops lighting it when he has kneaded the dough and it has risen. The prophet spoke about both carnal adultery and spiritual adultery, that is, serving idols. The prophet compares a people inflamed by passions to a blazing furnace. Just as a baker stops lighting the oven only for a short time (gloriously, “from mixing in the fat,” from kneading the dough), so Israel does not leave his passion for long, so that after resting he can surrender to it again. Hos.7:5. "The day of our king!" say the princes, heated to the point of illness by wine, and he stretches out his hand to the blasphemers The words "day of our king" are understood either as accusat. tempor., determining the time when what is mentioned below occurs (“on the day of your king”), or as a greeting with which the princes, inflamed with wine, address the king on the day of the holiday. Reading glory. “in the days of your kings” were the result of an amendment to the Greek, where it now reads: ημέραι βασιλέων υμών. “Stretching your hands with the destroyers” in the accepted Greek. The text is about a king (εξετείνε τήν χείρα αυτοῦ), who “extends his hand,” that is, enters into friendly communication with blasphemers. Hos.7:6. For by their deceit they make their heart like an oven: their baker sleeps all night, but in the morning it burns like a blazing fire. The idea of ​​the verse is not entirely clear. Apparently, the prophet continues to characterize the princes and explains why he called them blasphemers (hypocrites). The prophet wants to say that while welcoming the king, the princes at the same time are plotting intrigues in their hearts, so that their heart in this regard can be compared to a furnace that goes out only at night. Translation LXX and our glory, receding in Art. 6 from Hebrew letters. text, represents, in fact, the interpretation of the latter. The reading “Ephraim was filled with sleep all night” probably occurred as a result of confusion in LXX Heb. ophehem (their baker) with ephraim (Ephraim). Hos.7:7. They are all burning like a furnace, and they are devouring their judges; all their kings fall, and none of them calls to Me. The whole people is possessed by a passion for intrigues, devouring their judges, by which name the prophet probably calls the kings. The consequence of this is that “all their kings fall.” The history of the ten-tribe kingdom, indeed, presents us with a long series of dynastic upheavals, the victims of which were Novat (1 Kings 15.25–27), Elah (1 Kings 16.8–10), Joram (2 Kings 9.24), Zechariah, Menaim, Phakia (2 Kings 15.10, 14, 25). But no one was brought to their senses by the coups and frequent falls of kings, which were a punishment for the people. - Words of glory. the text “jegoma and fire” are found only in some lists; text. recipe LXX doesn't read them. ( Hos. 7:8 .) Ephraim mingled with the nations, Ephraim became like unturned bread. (Hos.7:9.) Strangers devoured his strength and he did not notice; gray hair has covered him, but he does not know. Selected from among the nations and chosen to be a holy nation, Israel deviated from its election, became like the pagans in everything and mixed with them. “Ephraim became like unturned bread,” glory. “we do not reverse unleavened bread” ... uggah - a thin flatbread that is baked by gradually turning it over hot ashes or on hot stones; unturned flatbread - burnt on one side and raw on the other. Just as fire burned unturned bread, so strangers, that is, pagan peoples, devoured Israel. Gray hair covered him. Gray hair is a sign of old age, the proximity of death. The prophet wants to say that Israel, having deviated from its destiny, is approaching decay and death. Os.7:10. And the pride of Israel was humiliated in their eyes, and for all that they did not turn to the Lord their God and did not seek Him. Hos.7:11. And Ephraim became like a stupid dove, without a heart: they are calling the Egyptians, they are going to Assyria. The prophet condemns the false policy of the kingdom of Israel. He compares Israel to a dove, which, in search of food, foolishly throws itself into the set nets. Like a dove, Israel, instead of seeking help from God, seeks it where it is threatened with destruction - from the Egyptians and Assyrians. Os.7:12. When they go, I will throw My net over them; I will cast them down like the birds of the air; I will punish them, as their congregation heard. The Prophet continues the comparison begun in v. 11th While Israel turns to the pagan nations for help, Jehovah, like a bird catcher, will cover it with a net and “cast” it, like a bird, from a state of freedom into a state of captivity. “I will punish them, as their congregation heard” - the thought is that punishment will follow in accordance with the threats that are addressed to sinners in the law. (Lev.26:14; Deut. 28.15) and in the speeches of the prophets (2 Kings 17.23; 2 Chronicles 24.18, 19). Instead of words, as heard by “their gathering” in glory. The text reads: “in the hearing of their sorrow.” It is believed that instead of adatam, their collection LXX read zarafam, their sorrow. Os.7:13. Woe to them that they have departed from Me; perdition to them, because they have fallen away from Me! I saved them, and they spoke lies against Me. Hos.7:14. And they did not cry out to Me with their hearts when they cried out on their beds; They gather for bread and wine, but they withdraw from Me. The Prophet, denouncing the people for moving away from Jehovah and threatening destruction (glorified “they are fearful”, δείλαιοι, unhappy, pitiful) means in Art. 13th Israel's false policy, seeking help from pagan nations and disbelief in Jehovah, Who repeatedly saved Israel. By evading God's help, the people seem to be testifying that the Lord cannot save them, and this is a lie against the Lord (“they spoke lies against Me”). And in general, instead of a heartfelt appeal to God, the Israelites only scream on their beds, worrying (itgoraru, from gur - to gather, crowd, also fear, tremble Job 19.29; Hos 10.5), about bread and wine, which have become the prey of enemies. Reading glory. The text “about wheat and wine sechakhusya” (κατετέμνοντα) arose, they think, because LXX itgoraru (gather, worry) was derived from garar, meaning in Arabic. language, cut. LXX probably saw in the words of the prophet an indication of the Eastern custom during severe grief - to torture oneself and make cuts (“sechahusya”). End of Art. On the 14th “but they depart from Me” in glory. and LXX is omitted. Os.7:15. I admonished them and strengthened their arms, but they plotted evil against Me. “And they plotted evil against Me.” The prophet refers to Israel's apostasy from Jehovah. Instead of the initial words of Art. I admonished (issarti) them in the words. reads: “they will be punished by me”, Greek. – επαιδευθησαν έν εμοί. Hos.7:16. They turned, but not to the Almighty, they became like an unfaithful bow; Their princes will fall by the sword for the insolence of their tongue; this will be a mockery of them in the land of Egypt. “They turned, but not to the Almighty,” more precisely from Hebrew. but not up, lo al. Apparently, LXX made a rearrangement in the expression and read al lo, είς ουδέν, hence the glory. “being seduced into nothing.” They became like an unfaithful (remijah) bow: the meaning of the comparison is that just as an unfaithful bow misses the mark, so Israel has deviated from its purpose - to honor Jehovah. Instead of reading glories. the text “like a bow is tense”, which arose, perhaps, from the replacement of the Masoretician. remijah, in the word romeh (shooting), many codes have. ώς τοξον ου τεταμενον, “like a bow not stretched.” - “Their princes will fall by the sword for the insolence of their tongue”: the insolence of the tongue was expressed in lies against Jehovah (Hos. 7:13), in defamation of His omnipotence. The princes of Israel hope in Egypt. But this hope is in vain, they will fall, and this fall will be the subject of ridicule in Egypt. You might be interested in: