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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
Предисловие

В русской и славянской библиях за книгой пророка Даниила, а в еврейской после книги Иезекииля следуют книги Двенадцати малых пророков. В древности все эти книги составляли одну, которая у евреев называлась schaejasar (Арам. trejasar, treisar), а у греков dwdekapirofhton. Первое свидетельство о том, что книги малых пророков были соединены в одну, можно находить у Иисуса сына Сирахова (ХLIX:10). Это свидетельство, затем, находит подтверждение и у Иосифа Флавия, который считает в еврейском каноне только 22: книги (Апион I, 8) и у церковных учителей Мелитона Сардийского (Евсевий, Церк. Ист. IV, 26), Афанасия Великого (39: Пасх. Посл. ), Кирилла Иерусалимского (Сл. IV, 35), Григория Богослова (33: стих. ) и др., употребляющих термин dwdekapirofhton определяющих число ветхозаветных канонических книг только в 12. Мотивы соединения 12: пророческих книг в одну неизвестны, так как высказанное блаж. Феодоритом (Предисл. к толков. на малых пророк. ) и р. Кимхи (Comment. in psalm. proef. ) и принимаемое некоторыми новыми авторами (Гоонакер) соображение, что книги соединены были вследствие малого объема, для предупреждения потери их, не может считаться основательным.

Составляя одну книгу, писания Двенадцати пророков занимали в кодексах Библии не одинаковое место: по Мелитону, они помещались после книг великих пророков, по Оригену и Епифанию пред этой книгой, как и теперь в принятом тексте LXX-ти. Равным образом, порядок отдельных произведений в сборнике малых пророков изменялся. В евр. библии сохранился порядок, принятый в наших текстах, а у LXX книги располагались иначе, именно: Осия, Амос, Михей, Иоиль, Авдий, Иона, Наум, Аввакум, Софония, Аггей, Захария и Малахия. Какие мотивы легли в основу указанного распределения книг малых пророков, нельзя сказать с определенностью; по-видимому твердого принципа не было, а отчасти руководились принципом хронологическим, отчасти принимали во внимание и объем книг. Поэтому книги послепленных пророков помещены были в конце всего собрания, а из допленных книг большая по объему кн. Осии помещена была впереди кн. Амоса, хотя Амос был предшественником Осии в пророческом служении.

Литература, посвященная истолкованию книг малых пророков чрезвычайно обширна.

Из церковных учителей книги малых пророков толковали блаж. Феодорит, св. Кирилл Александрийский, св. Ефрем Сирин, блаж. Иероним и блаж. Феофилакт. Из трудов, составленных в новейшее время, наиболее важными являются следующие: Hitzig, Die kleinen Propheten (4: Aufl. 1881); Keil, Die kl. Proph. (3: Aufl 1888); Knabenbauer, Comment, in prophetas minores. 1866. Nowack, Die kl. Proph uberzetzt und erklart, 1904, Marti, Dodekapropheton erklart 1904. Hoonacker Les douze petits prophetes. 1908.

В русской литературе истолкованию малых пророков посвящены труды Палладия, еп. Сарапульского (1872: и д. ). Ружемонта, Краткое объяснение 12: малых пророков 1880: и И. Смирнова (1873: и д. ).

Пророк Осия (Греч. Ώshe евр. Hoschea, от jascha спасать, помогать, означает спасение, спаситель, помощник), по свидетельству его книги, был сын некоего Беерия. О жизни пророка может считаться с достоверностью известным только то, что он был уроженцем десятиколенного царства и в этом же царстве проходил свое пророческое служение. Об этом свидетельствует: 1) выступающее повсюду в кн. Осии всестороннее знакомство пророка с внутренним состоянием Израильского царства (IV:1-2, 6, 11-14; V:11; VII:6-7, 11-14; IX:7-8; X:10; XII:7; XIII:2); 2) исключительное упоминание им городов этого царства (Самарии VII:1; VIII:5-6; Галаада VI:8; XII:11; Сихема VI:9; Галгала IV:15; IX:15; Вефиля или Беф-Авена IV:15; V:8; X:5, 8, 15). 3) Особенности речи пророка или арамеизмы, свойственные языку жителей Северного Царства (ХI:4: Ochil вместо aachil; XIII:15: japrija вместо japreh; XIII:10: ehi вместо asseh).

Если гл. I-III кн. Осии понимать в смысле описания действительных событий из жизни пророка (что, однако, не бесспорно), то из этих глав следует, что Осия имел жену и детей, но был несчастлив в своей семейной жизни, так как жена его была ему неверна.

Краткие сведения, почерпаемые из самой книги Осии, восполняются сообщаемыми у древних писателей (Ефрем Сир, Дорофей) преданиями, что Осия был родом из г. Беелмофа или Белемона в колене Иссахаровом, что он умер в Вавилоне, а погребен был в верхней Галилее. Достоверность этих преданий также трудно защищать, как и отстаивать предположение Дума (Dulm, Tbeologie der Propheten 1875, s. 130), что Осия принадлежал к священническому сословию: знакомство с прошлой историей Израиля, высокий взгляд на жертвы, упоминание о законе Божием и другие, отмечаемые Думом черты книги поняты в книге пророка и без предположения принадлежности его к священникам.

Время пророческой деятельности Осии не может быть указало с точностью. Из надписания книги следует, что пророк проходил свое служение в период иудейских царей Озии, Иоафама, Ахаза и Езекии (791-698). Если понять надписание в том смысле, что Осия начал свою деятельность только во второй половине царствования Озии, а заключил ее уже в начале царствования Езекии, то все-таки время служения пророка придется определять периодом в 59-63: г. (26-28: л. Озии 16: Иоафама. 4: Цар XV:33; 16: Ахаза 4: Цар XVI:2: и 1-3: Езекии). Столь значительная продолжительность деятельности пророка возбуждает у некоторых исследователей сомнение в точности надписания. Основание для этого сомнения находится еще и в том, что из царей Израильских для всего периода служения пророка называется один Иеровоам II, который был современником только Озии. Отсюда не без основания делают заключение (все почти западные авторы, из русских Яворский), что написание в кн. Осии повреждено и что время служения пророка должно определять только на основами указаний, имеющихся в содержании самой книги. Согласно этим указаниям пророк начал свое служение в конце царствования Иеровоама II (787-746). По I:4: дому Ииуя только еще угрожается падением; последнее же произошло после смерти Иеронима, при сыне его Захарии. Предполагаемое гл. I-III благосостояние царства (II:7) соответствует именно времени Иеровоама. Указания же дальнейших глав книги на времена анархии, когда падали князья и судьи (VII:7) на колебания между дружбой с Египтом и союзом с Ассирией (VII:11) соответствуют уже времени преемников Иеровоама. Конец служения пророка определяется следующими данными: 1) Пророк везде предполагает существование десятиколенного царства и говорит о разрушении его (722: г. ) как о будущем; 2) в книге нет никаких указаний на бывшую войну с Иудейским царством. Израильского царя Факея и Сирийского Репина (735); 3) B VI:8; XII:12: Галаад называется еще городам Ефремовым, между тем область Галаадская еще в 734: г. была опустошена Тиглат-Пелассаром. Таким образом, на основании указаний книги время служения пророка можно ограничивать периодом от 750: до 735: г.

Пророку Осии пришлось проходить свое служение при трудных обстоятельствах. Страна переживала тяжелое политическое состояние. Иеровоам II расширил предел Израильского царства от Емафа до Мертвого моря (4: Цар XIV:25-28) и доставил ему могущество и силу, которых оно не имело со дней Давида и Соломона. Но тотчас по смерти Иеронима начался быстрый упадок царства. Последний представитель дома Ииуева Захария на 6-м месяце своего царствования пал жертвой заговора Саллума (4: Цар XV:8: и 9). Через месяц Саллум был убит Менаимом. Менаим мог держаться на троне только при посторонней помощи. Эту помощь он получил от ассирийского царя Фула, уплатив ему большую дань. Сын и преемник Менаима - Факия после двух лет своего царствования был умерщвлен Факеем (4: Цар XV:26). Факей в свою очередь был низложен и убит Осией (4: Цар XV:30). Таким образом, после смерти Иеровоама в десятиколенном царстве водворилась анархия, престол переходил от одного узурпатора к другому, во внутренние дела страны вмешались ассирияне, вскоре положившие конец северному царству. Тяжелое положение переживала страна и в отношении peлигиозно-нравственном. В стране господствовал введенный Иеровоамом 1-м, по политическим соображениям, культ тельцов, центрами которого были святилища в Вефиле и Дане. Представляя в образе тельца Иегову, народ стал приравнивать Иегову божествам языческим и, смешивая его с Ваалами, усвоил Иегове имя Ваала (II:16). Незаконное, само по себе служение тельцам явилось, таким образом, ступенью для перехода от религии Иеговы к культу языческому. Это отпадение от Иеговы отражалось на нравственном состоянии народа. В народе исчез страх и пред святостью закона, и пред святостью Бога. Не было ни истины, ни милосердия; клятвопреступления, убийства, обман, воровства, прелюбодеяния (IV:1-2) распространились по всей стране, проникли во вcе слои общества. Священники занимались разбоем и грабежом (IV:8; V:1-6), князья "пылали к злодейству, как раскаленная печь", народ утопал в разврате (Ос IV:13-14, 18).

Кн. Осии представляет собою не собрание отдельных речей пророка, а свод их, сокращенное изложение того, что проповедовал пророк в течение своего служения. Это изложение, как и в других библейских книгах, не имеет строго систематического характера. Обыкновенно книгу Осии разделяют на две части: к первой относят гл. I-III, а ко второй гл. IV-XIV. Первая часть обнимает начало служения пророка, т. е. речи из времени Иеровоама II, а во второй содержится изложение обличительных и утешительных речей пророка из последующего периода его служения. Обе части книги Осии при этом, проникнуты одной идеей, около которой вращаются вcе речи пророка. Соответственно современному пророку, состоянию народа, кн. Осии имеет обличительный характер. Исходным пунктом проповеди для пророка служит идея брачного союза народа Израильского с Иеговою. С точки зрения этой идеи, пророк рассматривает и настоящее народа, и его будущее. Образ брачного союза постоянно предносится пророку, и он пользуется им и в символическом действии, которым началась его проповедь, и в последующих речах. Иегова, заключив завет с народом в любви, оставался верен этому завету. Любовь Иеговы к своему народу никогда не угасала. Он вывел Израиля из Египта (II:1), даровал ему закон (VIII:12), спасал его от врагов (VII:13), воздвигал для него пророков (XI:2), изливал на него щедрые милости (XII:9). Но Израиль нарушил брачный союз с Иеговою, сделался блудницей и прелюбодейцей, подобно Гомери (I-III). Уже в первое время после заключения союза с Иеговою, Израиль пошел к Ваал-Фегору (IX:10). Позже он совсем забыл Создателя Своего (VIII:14), привязался к Идолам (IV:17), стал курить Ваалам (II:15; XI:2), настроил жертвенников (VIII:2) и погиб через Ваала. (XIII:1). "Сильно блудодействует земля сия, отступив от Господа" (I:2). Забвение Иеговы, и служение Ваалу есть первый великий грех Израиля. Но этот грех явился источником и причиной других преступлений, которые и обличает пророк в своих речах. В связи с уклонением от Иеговы стоит прежде всего второй грех Израиля - отмщение от дома Давидова народ поставил себе царей сам (VIII:4) или, если и даны они ему Богом, то даны в гневе (XIII:9-11). Затем, последствием безбожного настроения Израиля явилась ложная политика царства, искание дружбы с язычниками. Желая при помощи иноземцев избавиться от наказания Божия (V:13), стремясь, вопреки своему прямому назначению, играть роль между народами (VII:8; VIII:8). Израиль стал заключать союзы с Египтом и Ассирией, причем это заключение союза соединялось с "словами пустыми и ложными клятвами" (XII:2; X:4). - "И стал Ефрем, - говорит пророк, - как глупый голубь без сердца, зовут в Египет, идут в Ассирию" (VII:11). И вот результаты этой политики: "Ефрем смешался с народами... Чужие пожирали силу его, и он не замечал, седина покрыла его, а он не знает" (VII:8-9). Наконец, уклонение от Иеговы привело народ к крайнему нравственному упадку (IV:1-2) "нет ни истины, ни милосердия, ни богопознания на земле; клятва и обман, убийство и воровство и прелюбодейство крайне распространились" и кровопролитие следует за кровопролитием. Обличая отступничество народа, пророк при этом начертывает для него идеал, к которому должно стремиться. Израиль должен быть верной женой Иегове и не вспоминать имени Ваалов (II:16-17). Он должен взыскать Господа Бога своего и Давида, царя своего (III:5). Он должен познать (jadah) Господа, так как боговедение в очах Божиих имеет цены более, нежели всесожжение, ибо Господь говорит: "Я милости хочу, а не жертвы и боговедения более, нежели всесожжения" (VI:6). Евр. глаг. jadah - знать заключает мысль о таком знании, которое основывается на теснейшем, непосредственном единении с познаваемыми и потому употребляется для обозначения супружеских отношений. Когда пророк выставляет идеалом для народа Боговедение, то он разумеет не приобретение теоретических знаний о Боге, а именно достижение теснейшего общения с Богом, единения в любви. Отсутствие боговедения, т. е. любви к Богу было причиной нравственных преступлений народа, достижение боговедения будет для него источником новой, чистой жизни. Средством для возвращения народа к цели его избрания, по мысли пророка Осии, послужат наказания. Подобно своему старшему современнику Амосу, Осия с решительностью говорит о неизбежности наказания Израильского царства. Это наказание пророк представляет под образом возвращения народа в Египет (VIII:13; IX:1). Пророк возвещает предстоящее разрушение царства, отведение в плен и рассеяние народа (XI:1; IX:17), уменьшение его численности (IX:11), погибель царского дома (X:7; XI:1) разрушение святилищ (С:8) и наступление ряда тяжелых бедствий (XIII:7-6). Среди этих бедствий, согласно с Амосом, Осия возвещает пребывание народа без откровения Божия (III:4; V:6; IХ:4), а также неимение жертв и жертвенников (III:4; IX:4). Вообще, по мысли пророка, чтобы осуществить свое назначение, чтобы очиститься, чтобы жить, народ должен умереть, и только творческим, божественным актом он может быть воскрешен для жизни. Пророк провидит это время, когда Господь возвратит народ свой из земли переселения (I:11; XI:11), восставит его от смерти, и он будет жить пред лицом Его (VI:2), когда упразднены будут даже сила смерти и власть ада (XIII:14). После этого осуществится и та цель, которая имелась в виду при призвании Израиля. В новом обществе, - среди нового Израиля - целомудренного, как дева (II:19: aras - "обручать" употребляется об обручении с девицей), многочисленного, как песок моря, вследствие присоединения к нему тех, которые не были доселе народом Божиим (I:10), - будет восстановлен брачный союз с Господом во всей чистоте и глубине (II:16: и д. ). Основой этого нового союза со стороны Бога будет правда, суд, благость и милосердие (II:19), а со стороны общества познание Господа, т. е. единение с Богом в любви. Это восстановление в чистоте брачного союза общества с Господом будет сопровождаться восстановлением полной гармонии в природе, того мира, который был нарушен некогда грехом человека (II:17-22).

Из сказанного видно, что пророк Осия в своих речах является проповедником любви к Богу в недостатке этой любви (богопознания) он видит причину грехов народа, а в возвращении к ней указывает подлинный источник жизни. Глубина чувства, горячая любовь к своему народу составляют отличительные черты и личности самого пророка Осии. По этим качествам пророк Осия может быть сближаем с новозаветным апостолом любви Иоанном Богословом, а его книга с посланиями возлюбленного ученика Христова.

Со стороны изложения кн. Осии отличается обилием образов, заимствованных из области природы (Ср. II:21; IV:16, 19; V:1, 12-13: и др. ), и быстрыми переходами от одной мысли к другой, - от обличения к угрозе, от угрозы к обетованию. В языке пророка встречаются редкие слова и формы (IV:18: ahavu hevu; V:13: nahah; VI:10: Schaarurijah и др. ), а также отступления от обычной конструкции и орфографии (V:2; VI:9; X:14; XI:7; VII:6; VII:9). В общем, кн. Осии по содержанию и языку представляет одну из наиболее трудных для понимания книг Ветхого Завета. Еврейский текст книги может считаться сохранившимся в достаточной чистоте, причем уклонения переводов от подлинника, за исключением немногих мест (VI:5; X:10), объясняются ошибками и вольностью переводчиков.

Кроме отмеченных общих трудов о книгах Малых пророков кн. Осии наследуется в ряде специальных монографий. Из них важны - иностранная Wunsche, Der Prophet Hosea. 1868; Nowack, Der Prophet Hosea. 1880; Scholz, Commentar zum Buche Pr. Hosea 1882; Valeton, Amos und Hosea. 1898; русские - Смирнов, Св. Прор. Осия и Иоиль; Яворский, Символические действия пророка Осии (1903) и особенно Проф. И. А. Бродович, Кн. пророка Осии. Введение и экзегесис. К. 1903. Монография Проф. Бродовича представляет ученый комментарий на кн. Осии, составленный на основании изучения обширной литературы.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
I. WE have now before us the twelve minor prophets, which some of the ancients, in reckoning up the books of the Old Testament, put all together, and reckon but as one book. They are called the minor prophets, not because their writings are of any less authority or usefulness than those of the greater prophets, or as if these prophets were less in God's account or might be so in ours than the other, but only because they are shorter, and less in bulk, than the other. We have reason to think that these prophets preached as much as the others, but that they did not write so much, nor is so much of their preaching kept upon record. Many excellent prophets wrote nothing, and others but little, who yet were very useful in their day. And so in the Christian church there have been many burning and shining lights, who are not known to posterity by their writings, and yet were no way inferior in gifts, and graces, and serviceableness to their own generation, than those who are; and some who have left but little behind them, and make no great figure among authors, were yet as valuable men as the more voluminous writers. These twelve small prophets, Josephus says, were put into one volume by the men of the great synagogue in Ezra's time, of which learned and pious body of men the last three of these twelve prophets are supposed to have been themselves members. These are what remained of the scattered pieces of inspired writing. Antiquaries value the fragmenta veterum--the fragments of antiquity; these are the fragments of prophecy, which are carefully gathered up by the divine Providence and the care of the church, that nothing might be lost, as St. Paul's short epistles after his long ones. The son of Sirach speaks of these twelve prophets with honour, as men that strengthened Jacob, Ecclus. xlix. 10. Nine of these prophets prophesied before the captivity, and the last three after the return of the Jews to their own land. Some difference there is in the order of these books. We place them as the ancient Hebrew did; and all agree to put Hosea first; but the ancient thing is not material. And, if we covet to place them according to their seniority, as to some of them we shall find no certainty.
II. We have before us the prophecy of Hosea, who was the first of all the writing prophets, being raised up somewhat before the time of Isaiah. The ancients say, He was of Bethshemesh, and of the tribe of Issachar. He continued very long a prophet; the Jews reckoned that he prophesied nearly fourscore and ten years; so that, as Jerome observes, he prophesied of the destruction of the kingdom of the ten tribes when it was at a great distance, and lived himself to see and lament it, and to improve it when it was over, for warning to its sister kingdom. The scope of his prophecy is to discover sin, and to denounce the judgments of God against a people that would not be reformed. The style is very concise and sententious, above any of the prophets; and in some places it seems to be like the book of Proverbs, without connexion, and rather to be called Hosea's sayings than Hosea's sermons. And a weighty adage may sometimes do more service than a laboured discourse. Huetius observes that many passages in the prophecies of Jeremiah and Ezekiel seem to refer to, and to be borrowed from, the prophet Hosea, who wrote a good while before them. As Jer. vii. 34; xvi. 9; xxv. 10; and Ezek. xxvi. 13, speak the same with Hos. ii. 11; so Ezek. xvi. 16, &c., is taken from Hos. ii. 8. And that promise of serving the Lord their God, and David their king, Jer. xxx. 8, 9. Ezek. xxxiv. 23, Hosea had before, ch. iii. 5. And Ezek. xix. 12 is taken from Hos. xiii. 15. Thus one prophet confirms and corroborates another; and all these worketh that one and the self-same Spirit.

The mind of God is revealed to this prophet, and by him to the people, in the first three chapters, by signs and types, but afterwards only by discourse. In this chapter we have, I. The general title of the whole book, ver. 1. II. Some particular instructions which he was ordered to give to the people of God. 1. He must convince them of their sin in going a whoring from God, by marrying a wife of whoredoms, ver. 2, 3. 2. He must foretel the ruin coming upon them for their sin, in the names of his sons, which signified God's disowning and abandoning them, ver. 4-6, 8, 9. 3. He must speak comfortable to the kingdom of Judah, which still retained the pure worship of God, and assure them of the salvation of the Lord, ver. 7. 4. He must give an intimation of the great mercy God had in store both for Israel and Judah, in the latter days (ver. 10, 11), for in this prophecy many precious promises of mercy are mixed with the threatenings of wrath.
Adam Clarke: Commentary on the Bible - 1831
Introduction to the Book of the Prophet Hosea
Hosea, the son of Beeri, is the first of the minor prophets. Epiphanius says that he was of the town of Belemoth, in the tribe of Issachar; which is no other, in all probability, than Beelmeon, towards Esdraelon, in this tribe. The rabbins say that Bura was his father, who is mentioned in the Chronicles, and was prince of the tribe of Reuben at the time when Tiglath-pileser carried some of the tribes of Israel into captivity. But if it be so, Hosea must be said to be of the tribe of Reuben; and a native of Beelmeon, beyond Jordan. This prophet lived in the kingdom of Samaria; and his prophecies for the most part have a view to this state, though there are likewise some particular things which concern the kingdom of Judah.
We read, in the introduction to his prophecy, that he prophesied under the kings of Judah, Uzziah, Jotham, Ahaz, and Hezekiah, and under Jeroboam II., king of Israel. If he prophesied in the reign of all these princes, he must have lived a very long time; for there are a hundred and twelve years from the beginning of Uzziah's reign to the end of Hezekiah's reign. Uzziah began to reign A.M. 3194, and Hezekiah's reign ended in 3306. Add, if you please, twenty or five and twenty years, which might be the age of Hosea when he began to prophesy; and this will make one hundred and thirty-two, or one hundred and thirty-seven years. And if we were to take ten years from Uzziah, and as many from Hezekiah, during which Hosea might not have prophesied, there will still remain one hundred and twelve, or one hundred and fifteen years.
In the whole collection of Hosea's prophecies, we find nothing which proves that he prophesied so long. And, besides, why should his prophecies be dated in the title by the reigns of the kings of Judah, when he did not live under their dominion? It is therefore very probable that this title is not Hosea's, but some ancient transcriber's; and that the true beginning of this prophet's work is at these words: "The beginning of the word of the Lord by Hosea." It is our opinion that he began about the end of Jeroboam's reign, who was the second king of Israel of this name. See Calmet.
St. Jerome and many others believe Hosea to be the oldest prophet, whose writings are in our possession; and that he was witness to the first captivity of the four tribes carried away by Tiglath-pileser, and the extinction of the kingdom of Samaria by Shalmaneser. St. Jerome will have it that he prophesied even afterwards. The first verses of 1: have a view to the death of Zechariah, king of Israel, and son of Jeroboam II: From the sixth verse of the first chapter to the third chapter, is a prediction of the captivity of Israel: but after he has foretold this captivity, he declares the return and end of it. He inveighs strongly against the disorders which prevailed in the kingdom of the ten tribes. It appears that in his time there were idols; not only at Dan, Beth-el, and Samaria, but likewise at Gilgal, upon Tabor, at Sichem, Beer-sheba, and upon the mountains of Gilead. He speaks of the Israelites as of a people entirely corrupted, and the measure of whose sins was filled up; he foretells that their golden calves should be pulled down, cast upon the ground, and carried into Assyria.
He reflects, with the same severity, upon the irregularities which reigned in Judah. He stands up against those who went to worship false gods at Gilgal. He speaks of Sennacherib's invading the territories of Judah. He foretells that the people of Judah should still continue some time in their country after the captivity of the ten tribes; but that after this they themselves should likewise be carried captives beyond the Euphrates, from whence the Lord would bring them back after a certain number of years. The style of Hosea is obscure, and his expressions often dubious and perplexed. The things whereof he speaks contribute farther to his obscurity, by reason of their distance, and our ignorance of the history of those times.
In the beginning of Hosea's prophecy, we read that the Lord directed him "to take unto him a wife of whoredoms, and children of whoredoms;" that is, to marry a woman who, before her marriages had lived a debauched life, but who, after her marriage, should retire from all bad conversation, and whose children should be legitimate, notwithstanding that, by reason of the blemish which their mother had contracted by her former life, they were called the children of whoredoms. This prostitute woman, and the children who were to be born of her, were a figure and a kind of real prophecy which described the idolatry and infidelity of Samaria and the ten tribes, formerly the Lord's spouse, but who afterwards became idolatrous and corrupt.
The children of this faithless woman are children of prostitution, since they imitate the idolatry of their mother. God gives these children the names of Jezreel, God will disperse; Lo-rechamah, or Without mercy; and Lo-ammi, Thou art no longer my people; to show, -
1. That God was going to revenge upon the house of Jehu, king of Israel, the sins which he had committed at Jezreel, when he usurped the kingdom of the ten tribes.
2. That the Lord would treat his idolatrous and sinful people without mercy.
3. That he would reject them, and no more look upon them as his people.
Hosea is concise, sententious, and abrupt. It is his manner to omit the connexive and adversative particles; an observation which we should recollect when we observe them occasionally supplied by versions or manuscripts. These are among the causes of that obscurity for which he is remarkable: but the greatest difficulties arise from the corrupt readings which deform the printed text. He chiefly addresses Israel; but introduces frequent mention of Judah. He not only inveighs against the vices of the people, but sharply arraigns the conduct of their kings, princes, and priests.
Like many of the Hebrew prophets, he tempers denunciations of God's vengeance against an idolatrous and vicious people, with promises of abundant mercies in store for them; and his transitions from one of these subjects to the other are rapid and unexpected. He abounds with short and lively comparisons; and, like the best Greek and Roman writers, often omits the particle of similitude. These comparisons he sometimes accumulates in the spirit of that poetry which is most admired. See Hos 6:3, Hos 6:4; Hos 9:10; Hos 11:11; Hos 13:3; Hos 14:5-7. He has often a Great Force of Expression. See Hos 1:7; Hos 2:3, Hos 2:18, Hos 2:21, Hos 2:22; Hos 4:2; Hos 6:5; Hos 11:4; Hos 12:1. He is sometimes Highly Animated. See Hos 4:14; Hos 5:8; Hos 8:1; Hos 9:5, Hos 9:14; Hos 13:10, Hos 13:14. Many Beautiful Passages occur in this prophet, as in the Similes throughout; in the Allegories, Hos 2:2, Hos 2:20; Hos 7:11, Hos 7:12, Hos 8:7; Hos 10:11, Hos 10:12, Hos 10:13; Hos 13:15; in the Pathos, Hos 11:3; and Hos 11:8, Hos 11:9; in the Figures, Hos 13:12; Hos 14:2. There are also some parts which are truly Sublime, as Hos 5:14, Hos 5:15; Hos 8:7; Hos 10:8; Hos 13:7, Hos 13:8.
I have already, at the beginning of Isaiah, given a table of the chronological succession of all the prophets: that of Archbishop Newcome on the twelve minor prophets I subjoin here, because it contains some differences from the preceding.
Order and Time in Which the Twelve Minor Prophets Flourished
1. Jonah Prophesied between 823 b.c. and 783 b.c. in the reign of Jeroboam II., king of Israel. See Kg2 14:25.
2. Amos prophesied from about 823 b.c. to about 785 b.c. in the reign of Uzziah, king of Judah, and in that of Jeroboam II., king of Israel. See Amo 1:1.
3. Hosea flourished from about 809 b.c. to about 698 b.c., in the reigns of Uzziah, Jotham, Ahaz, and Hezekiah, kings of Judah, and in that of Jeroboam II., king of Israel. See Hos 1:1. [But see the observations in the preceding page].
4. Micah flourished between 757 b.c. and 698 b.c., in the reigns of Jotham, Ahaz, and Hezekiah, kings of Judah. See Mic 1:1.
5. Nahum is supposed to have prophesied between 720 b.c. and 698 b.c., in the reign of Hezekiah.
6. Joel is supposed to have prophesied between 697 b.c. and 660 b.c., in the reign of Manasseh.
7. Zephaniah prophesied between 640 b.c. and 609 b.c., in the reign of Josiah. See Zep 1:1.
8. Habakkuk is thought to have prophesied between 606 b.c. and 598 b.c., in the reign of Jehoiakim.
9. Obadiah prophesied soon after 587 b.c., between the taking of Jerusalem by Nebuchadnezzar, and the destruction of the Edomites by the same prince.
10. Haggai prophesied about 520 b.c. after the return from Babylon. See Hag 1:1.
11. Zechariah prophesied from 520 b.c. to about 518 b.c.; and was contemporary with Haggai. See Zac 1:1.
12. Malachi is generally believed to have prophesied about 436 b.c.
Under the figure of a wife proving false to her marriage vows, and bearing children that would follow her example, the prophet represents the shameful idolatry of the ten tribes, which provoked God to cast them of. The whole passage is information by action instead of words. This names of the children are all emblematical. The first is intended to put Israel in mind of their unrepented guilt, and the acts of cruelty committed in their palace of Jezreel, (Kg1 21:1.) The second and third, signifying not finding mercy, and not my people, denote that, in consequence of their guilt, they were to be rejected of God, Hos 1:1-9. God promises, however, to repair the loss to his Church by calling in the Gentiles, Hos 1:10; and by uniting all the children of God under one head, the Messiah, in the latter days, Hos 1:11.
Albert Barnes: Notes on the Bible - 1834
Introduction to the Minor Prophets, And Chiefly To Hosea
The twelve prophets, at the head of whom Hosea has been placed, were called of old "the lesser, or minor prophets," by reason of the smaller compass of their prophecies, not as though their prophecies were less important than those of the four greater prophets . Hosea, at least, must have exercised the prophetic office longer than any besides; he must have spoken as much and as often, in the Name of God. A prophecy of Micah and words of Joel are adopted by Isaiah; Jeremiah employs verses of Obadiah to denounce anew the punishment of Edom; a prophecy of Joel is expanded by Ezekiel. The "twelve" were the organs of important prophecy, as to their own people, or foreign nations, or as to Him whom they looked for, our Lord. Now, since the first five were earlier than Isaiah, and next, in order of time, to the prophetic Psalms of David, Solomon, Asaph and the sons of Korah, the Rev_elations made to these lesser prophets even ante-date those given through the four greater.
The general outpouring of the Spirit on all flesh and the Day of the Lord were first spoken of by Joel. Our resurrection in Christ on the 3rd day; the inward graces which Christ should bestow on His Church in its perpetual union with Him; the entire victory over death and the grave; and the final conversion of Judah and Israel, were first prophesied by Hosea. When James wished to show that the conversion of the Gentiles had been foretold by a prophet, he quoted a passage of Amos. "The twelve," as they begun, so they closed the cycle of those whom God employed to leave written prophecies. Yet God, who willed that of all the earlier prophets, who prophesied from the time of Samuel to Elisha, no prophecy should remain, except the few words in the books of Kings, willed also, that little, in comparison, should be preserved, of what these later prophets spoke in His Name. Their writings altogether are not equal in compass to those of the one prophet, Isaiah. And so, like the twelve Apostles, they were enrolled in one prophetic band; their writings, both in the Jewish and Christian Church (see Cosin. Section 47ff), have been counted as one book; and, like the Apostles, they were called "the twelve" (see Carpzov iii. 270, and Cosin).
The earliest of this band followed very closely upon the ministry of Elijah and Elisha. Elisha, in his parting words Kg2 13:14, Kg2 13:25. foretold to Joash the three victories whereby he recovered from Syria the cities of Israel which Hazael had taken from his father Jehoahaz. In the next reign, namely, that of Jeroboam II, there arose the first of that brilliant constellation of prophets, whose light gleamed over the fall of Israel and Judah, shone in their captivity, and set at last, with the prediction of him, who should precede the rising of the Sun of Righteousness.
In the reign of Jeroboam II, Hosea, Amos, Jonah, prophesied in the kingdom of Israel. Joel was probably called at the same time to prophesy in Judah, and Obadiah to deliver his prophecy as to Edom; Isaiah, a few years later. Micah, we know, began his office in the following reign of Jotham, and then prophesied, together with Isaiah, to and in the reign of Hezekiah.
The order, then, of "the twelve" was probably, for the most part, an order of time. We know that the greater prophets are placed in that order, as also the three last of the twelve, Haggai, Zechariah, and Malachi. Of the five first, Hosea, Amos and Jonah were nearly contemporary; Joel was prior to Amos ; and of the four remaining, Micah and Nahum were later than Jonah, whom they succeed in order; Nahum refers to Jonah; Zephaniah quotes Habakkuk. It may be from an old Jewish tradition, that Jerome says , "know that those prophets, whose time is not prefixed in the title, prophesied under the same kings, as those other prophets, who are placed before them, and who have titles."
Hosea, the first of the twelve, must have prophesied during a period, as long as the ordinary life of man. For he prophesied (the title tells us) while Uzziah king of Judah and Jeroboam II, king of Israel, were both reigning, as also during the reigns of Jotham, Ahaz, and Hezekiah. But Uzziah survived Jeroboam, 26 years. Jotham and Ahaz reigned, each, 16 years. Thus, we have already 58 years complete, without counting the years of Jeroboam, during which Hosea prophesied at the beginning of his office, or those of Hezekiah which elapsed before its close. But since the prophecy of Hosea is directed almost exclusively to Israel, it is not probable that the name of Jeroboam would alone have been selected for mention, unless Hosea had prophesied for some time during his reign. The house of Jehu, which sunk after the death of Jeroboam, was yet Jos 1:4-5 standing, and in its full strength, when Hosea first prophesied.
Its might apparently is contrasted with the comparative weakness of Judah Hos 1:7. On the other hand, the office of Hosea probably closed before the end of the 4th year of Hezekiah Kg2 18:9. For in that year, 721 b. c., the judgment denounced by Hosea upon Samaria was fulfilled, and all his prophecy looks on to this event as yet to come: the 13th chapter closes with the prophecy of the utter destruction of Samaria; and of the horrible cruelties which would befall her helpless ones. The last chapter alone winds up the long series of denunciations by a prediction of the future conversion of Israel. This chapter, however, is too closely connected with the preceding, to admit of its being a consolation after the captivity had begun. If then we suppose that Hosea prophesied during 2 years only of the reign of Hezekiah, and 10 of those in which the reigns of Jeroboam II and Uzziah coincided, his ministry will have lasted 70 years.
A long and heavy service for a soul full of love like his, mitigated only by his hope of the coming of Christ, the final conversion of his people, and the victory over the grave! But the length is nothing incredible, since, about this time, Jehoiada Ch2 24:15 "did good in Israel both toward God and toward His House;" until he "was 130 years." The shortest duration of Hosea's office must have been some 65 years. But if God called him quite young to his office, he need but have lived about 95 years, whereas Anna the prophetess served God in the temple with fasting and prayer night and day, after a widowhood probably of 84 years ; and John the Evangelist lived probably until 104 years; and Polycarp became a martyr when he was about 104 years old, having served Christ for 86 years , and having, when 95, sailed from Asia to Italy. Almost in our own days, we have heard of 100 centenarians, deputed by a religious order who ate no animal food, to bear witness that their rule of life was not unhealthy. Not then the length of Hosea's life but his endurance was superhuman. So long did God will that His prophets should toil; so little fruit were they content to leave behind them. For these few chapters alone remain of a labor beyond the ordinary life of man. But they were content to have God for their exceeding great reward.
The time, during which Hosea prophesied, was the darkest period in the history of the kingdom of Israel. Jeroboam II was almost the last king who ruled in it by the appointment of God. The promise of God to Jehu Kg2 10:30 in reward of his partial obedience, that his Kg2 15:8 "children of the fourth generation should sit on the throne of Israel," expired with Jeroboam's son, who reigned but for 6 months (see Kg2 15:10, Kg2 15:14, Kg2 15:25, Kg2 15:30) after an anarchy of 11 years. The rest of Hosea's life was passed amid the decline of the kingdom of Israel. Politically all was anarchy or misrule; kings made their way to the throne through the murder of their predecessors, and made way for their successors through their own Kg2 15:8. Shallum killed Zechariah; Menahem killed Shallum; Pekah killed the son of Menahem; Hoshea killed Pekah. The whole kingdom of Israel was a military despotism, and, as in the Roman empire, those in command came to the throne. Baasha, Zimri, Omri, Jehu, Menahem, Pekah, held military office before they became kings Kg2 16:14. Pekah was a captain of Romaliah 2 Kings 16:25).
Each usurper seems to have strengthened himself by a foreign alliance. At least, we find Baasha in league with Benhadad, king of Syria Kg1 15:19; Ahab marrying Jezebel, daughter of a king of Tyre and Zidon Kg1 16:31; Menahem giving Pul king of Assyria tribute, that he might "confirm the kingdom in his hand" Kg2 15:19; Pekah confederate with Rezin Isa 7:1, Isa 7:9, Isa 7:16; Ch2 28:5-6. These alliances brought with them the corruptions of the Phoenician and Syrian idolatry, wherein murder and lust became acts of religion. Jehu also probably sent tribute to the king of Assyria, to secure to himself the throne which God had given him. The fact appears in the cuneiform inscriptions ; it falls in with the character of Jehu and his half belief, using all means, human or divine, to establish his own end. In one and the same spirit, he destroyed the Baal-worshippers, as adherents of Ahab, retained the calf-worship, courted the ascetic Jonadab, son of Rechab, spoke of the death of Jehoram as the fulfillment of prophecy, and sought help from the king of Assyria.
These irreligions had the more deadly sway, because they were countenanced by the corrupt worship, which Jeroboam I had set up as the state religion, over against the worship at Jerusalem. To allow the people to go up to Jerusalem, as the center of the worship of God, would have risked their owning the line of David as the kings of God's appointment. To pRev_ent this, Jeroboam set up a great system of rival worship. Himself a refugee in Egypt Kg1 11:40; Kg1 12:2, he had there seen nature (i. e., what are God's workings in nature) worshiped under the form of the calf . He adopted it, in the words in which Aaron had been overborne to sanction it, as the worship of the One True God under a visible form: "These be thy gods, O Israel, which brought thee up out of the land of Egypt" Exo 32:4; Kg1 12:28.
With great human subtlety, he laid hold of Israel's love for idol-worship, and their Rev_erence for their ancestors, and words which even Aaron had used, and sought to replace, by this symbol of God's working. His actual presence over the mercy-seat. Around this he gathered as much of the Mosaic ritual as he could. The priests and Levites remaining faithful to God Ch2 11:13-15, he made others priests, not of the line of Aaron . Then, while he gratified the love of idolatry, he decked it out with all the rest of the worship which God had appointed for Himself. He retained the feasts which God had appointed, the three great festivals , their solemn assemblies, Amo 5:21 the new moons and sabbaths Hos 2:11; and these last feasts were observed even by those, to whose covetousness the rest on the festival was a hindrance Amo 8:5.
Every kind of sacrifice was retained, the daily sacrifice, Amo 4:4 the burnt-offering, Amo 5:22 the meal-offering Hos 9:4; Amo 5:22, the drink-offering Hos 9:4, thank-offerings (Hos 5:6; Hos 6:6, perhaps Hos 4:8), peace-offerings Amo 5:22, free-will offerings (Hos 5:6; Hos 6:6, perhaps Hos 4:8), sin-offerings (Amo 4:5, and of this class generally, Hos 8:13). They had hymns and instrumental music Amo 5:23; Amo 8:3. They paid the tithes of the third year Amo 4:4; probably they gave the first fruits ; they had priests Kg1 12:32; Hos 4:6, Hos 4:9; Hos 5:1; Hos 6:9; Hos 10:5 and prophets Hos 4:5; Hos 9:7-8 and temples Kg1 12:31-32; Hos 8:14; the temple at Bethel was the king's chapel, the temple of the state Amo 7:13.
The worship was maintained by the civil authority Hos 5:11; Hos 13:2. But all this outward show was rotten at the core. God had forbidden man so to worship Him, nor was it He who was worshiped at Bethel and Dan, though Jeroboam probably meant it. People, when they alter God's truth, alter more than they think for. Such is the lot of all heresy. Jeroboam probably meant that God should be worshiped under a symbol, and he brought in a worship, which was not, in truth, a worship of God at all. The calf was the symbol, not of the personal God, but of ever-renewed life, His continued vivifying of all which lives, and renewing of what decays. And so what was worshiped was not God, but much what people now call "nature." The calf was a symbol of "nature;" much as people say, "nature does this or that;" "nature makes man so and so;" "nature useth simplicity of means;" "nature provides," etc.; as if "nature were a sort of semi-deity," or creation were its own Creator. As men now profess to own God, and do own Him in the abstract, but talk of "nature," until they forget Him, or because they forget Him, so Jeroboam, who was a shrewd, practical, irreligious man, slipped into a worship of nature, while he thought, doubtless, he was doing honor to the Creator, and professing a belief in Him.
But they were those same workings in creation, which were worshiped by the neighboring pagan, in Baal and Ashtaroth; only there the name of the Creator was altogether dropped. Yet it was but a step from one to the other. The calf was the immediate and often the sole object of worship. They "sacrificed to the calves" Kg1 12:32; "kissed the calves" Hos 13:2, in token of worship; swore by them as living gods Amo 8:4. They had literally Psa 106:20 "changed their Glory (i. e., God) into the similitude of a bull which eateth hay." Calf-worship paved the way for those coarser and more cruel worships of nature, under the names of Baal and Ashtaroth, with all their abominations of consecrated child-sacrifices, and degrading or horrible sensuality. The worship of the calves led to sin. The pagan festival was one of unbridled licentiousness. The account of the calf-festival in the wilderness agrees too well with the pagan descriptions. The very least which can be inferred from the words "Aaron had made them naked to their shame before their enemies" Exo 32:25, is an extreme relaxedness, on the borders of further sin.
And now in Hosea's time, these idolatries had yielded their full bitter fruits. The course of iniquity had been run. The stream had become darker and darker in its downward flow. Creature worship (as Paul points out, Rom. 1), was the parent of every sort of abomination; and religion having become creature-worship, what God gave as the check to sin became its incentive. Every commandment of God was broken, and that, habitually. All was falsehood Hos 4:1; Hos 7:1, Hos 7:3, adultery Hos 4:11; Hos 5:3-4; Hos 7:4; Hos 9:10; Amo 2:7, bloodshedding Hos 5:2; Hos 6:8; deceit to God Hos 4:2; Hos 10:13; Hos 11:12 produced faithlessness to man; excess Hos 4:11; Hos 7:5; Amo 4:1 and luxury Hos 4:15; Hos 6:4-6 were supplied by secret Hos 4:2; Hos 7:1 or open robbery Hos 7:1, oppression Hos 12:7; Amo 3:9-10; Amo 4:1; Amo 5:11, false dealing Hos 12:7; Amo 8:5, perversion of justice Hos 10:4; Amo 2:6-7; Amo 5:7, Amo 5:12; Amo 6:3, Amo 6:12, grinding of the poor Amo 2:7; Amo 8:6.
Blood was shed like water, until one stream met another Hos 4:2, and overspread the land with one defiling deluge. Adultery was consecrated as an act of religion (see the note at Hos 4:14). Those who were first in rank were first in excess. People and king vied in debauchery Hos 7:5, and the Scottish king joined and encouraged the free-thinkers and blasphemers of his court Hos 7:5. The idolatrous priests loved and shared in the sins of the people Hos 4:8-9; nay, they seem to have set themselves to intercept those on either side of Jordan, who would go to worship at Jerusalem, laying wait to murder them Hos 5:1; Hos 6:9. Corruption had spread throughout the whole land Hos 5:1; even the places once sacred through God's Rev_elations or other mercies to their forefathers, Bethel Hos 4:15; Hos 10:5, Hos 10:8, Hos 10:15; Hos 12:4; Amo 3:14; Amo 5:5; Amo 7:10, Amo 7:13, Gilgal Hos 4:15; Hos 9:15; Hos 12:11, Gilead Hos 6:8; Hos 12:11, Mizpah Hos 5:1, Shechem (see the note at Hos 6:9), were special scenes of corruption or of sin. Every holy memory was effaced by present corruption. Could things be worse? There was one aggravation more. Remonstrance was useless Hos 4:4; the knowledge of God was willfully rejected Hos 4:6; the people hated rebuke Amo 5:10; the more they were called, the more they refused (Hos 11:2, add 7); they forbade their prophets to prophesy Amo 2:12; and their false prophets hated God greatly Hos 9:7, Hos 9:9. All attempts to heal all this disease only showed its incurableness Hos 7:1.
Such was the condition of the people among whom Hosea had to prophesy for some 70 years. They themselves were not sensible of their decay Hos 7:9, moral or political. They set themselves, in despite of the prophet's warning, to prop up their strength by aid of the two pagan nations, Egypt or Assyria. In Assyria they chiefly trusted (Hos 5:13; Hos 8:9-10; Hos 14:3; and with Egypt, Hos 7:11; Hos 12:1), and Assyria, he had to denounce to them, should carry them captive (Hos 10:6; Hos 11:9, denying it of Egypt); stragglers at least, from them fled to Egypt Hos 9:3, and in Egypt they should be a derision Hos 7:16, and should find their grave Hos 9:6. This captivity he had to foretell as imminent Hos 1:4; Hos 5:7, certain Hos 5:9; Hos 9:7, and irRev_ersible Hos 1:6; Hos 5:6. Once only, in the commencement of his prophecy, does he give any hope, that the temporal punishment might be averted through repentance.
This too he follows up by renewing the declaration of God expressed in the name of his daughter, "I will not have mercy" Hos 1:2-4. He gives them in God's Name, a distant promise of a spiritual restoration in Christ, and forewarns them that it is distant Hos 3:4-5. But, that they might not look for any temporal restoration, he tells them, on the one hand, in peremptory terms, of their dispersion; on the other, he tells them of their spiritual restoration without any intervening shadows of temporal deliverance. God tells them absolutely (Hos 1:4, Hos 1:6; Hos 9:17; Hos 9:3; Hos 8:8, and of distant captivity, Hos 4:19, Hos 4:16), "I will cause the kingdom of the house of Israel to cease;" "I will no more have mercy upon the house of Israel;" "they shall be wanderers among the nations;" "they shall not dwell in the Lord's land;" "Israel is swallowed up; she shall be among the nations like a vessel in which is no pleasure." On the other hand, the promises are markedly spiritual (Hos 1:10; Hos 2:19 ff; Hos 3:5; Hos 6:1-3; Hos 10:12; Hos 13:14); "Ye are the sons of the living God;" "I will betroth her to Me for ever;" "they shall fear the Lord and His goodness;" "He will raise us up, and we shall live in His sight;" "till He come and rain righteousness upon you." "I will ransom them from the power of the grave, I will redeem them from death." Again, God contrasts Hos 1:7; Hos 6:11 with this His sentence, on Israel, His future dealings with Judah, and His mercies to her, of which Israel should not partake, while of Judah's spiritual mercies, He says, that Israel should partake by being united with Judah Hos 1:11; Hos 3:5.
The ground of this difference was, that Israel's separate existence was bound up with that sin of Jeroboam, which clave to them throughout their history, and which none of their least bad kings ventured to give up. God tried them for two centuries and a half; and not one king was found, who would risk his throne for God. In merciful severity then, the separate kingdom of Israel was to be destroyed, and the separate existence of the ten tribes was to be lost.
This message of woe gives a unique character to the prophecies of Hosea. He, like Paul, was of the people, whose temporary excision he had to declare. He calls the wretched king of Israel "our king" Hos 7:5; and God calls the rebellious people "thy people" Hos 4:4 . Of that people, he was specially the prophet. Judah he mentions incidentally, when he does mention them, not in his warnings only, but in his prophecies of good also. His main commission lay among the ten tribes. Like Elijah and Elisha whom he succeeded, he was raised up out of them, for them. His love could not be tied down to them; and so he could not but warn Judah against sharing Israel's sin. But it is, for the most part, incidentally and parenthetically . He does not speak of them equally, except as to that which was the common sin of both, the seeking to Assyria for help, and unfulfilled promise of amendment Hos 5:13-14; Hos 6:4. And so, on the other hand, mercies, which belong to all as God's everlasting betrothal of His Church Hos 2:19-20, and our redemption from death Hos 13:14 and the grave, he foretells with special reference to Ephraim, and in one place only expressly includes Judah (Hos 1:11; Judah is included virtually in Hos 3:5).
The prophecies of Hosea (as he himself collected them) form one whole, so that they cannot be distinctly separated, In one way, as the second chapter is the expansion and application of the first, so the remainder of the book after the third is an expansion and application of the third, The first and third chapters illustrate, summarily, Ephraim's ingratitude and desertion of God and His dealings with her, by likening them to the wife which Hosea was commanded to take, and to her children. The second chapter expands and applies the picture of Israel's unfaithfulness, touched upon in the first, but it dwells more on the side of mercy; the remaining chapters enlarge the picture of the third, although, until the last, they dwell chiefly on the side of judgment. Yet while the remainder of the book is an expansion of the third chapter, the three first chapters, (as every reader has felt) are united together, not by their narrative form only, but by the prominence given to the history of Hosea which furnishes the theme of the book, the shameful unfaithfulness of Israel, and the exceeding tenderness of the love of God, who, "in wrath, remembers mercy."
The narrative leads us deep into the prophet's personal sorrows. There is no ground to justify our taking as a parable, what Holy Scripture relates as a fact. There is no instance in which it can be shown, that Holy Scripture relates that a thing was done, and that, with the names of persons, and yet that God did not intend it to be taken as literally true . There would then be no test left of what was real, what imaginary; and the histories of Holy Scripture would be left to be a prey to individual caprice, to be explained away as parables, when people disliked them. Hosea, then, at God's command, united to himself in marriage, one who, amid the widespread corruption of those times, had fallen manifoldly into fleshly sin. With her he was commanded to live holily, as his wife, as Isaac lived with Rebecca whom he loved. Such an one he took, in obedience to God's command, one Gomer. At some time after she bore the prophet's children, she fell into adultery, and forsook him. Perhaps she fell into the condition of a slave (see the note at Hos 3:2). God anew commanded him to show mercy to her, to redeem her from her fallen condition, and, without restoring to her the rights of marriage (see the note at Hos 3:3), to guard and protect her from her sins. Thus, by the love of God and the patient forbearance which He instructed the prophet to show, a soul was rescued from sin unto death, and was won to God; to the children of Israel there was set forth continually before their eyes a picture and a prophecy of the punishment upon sin, and of the close union with Himself which He vouchsafes to sinners who repent and return to Him.
"Not only in visions which were seen," says Irenaeus (iv. 20. 12. p. 374 Old Testament), "and in words which were preached, but in acts also was He (the Word) seen by the prophets, so as to prefigure and foreshew things future, through them. For which cause also, the prophet Hosea took 'a wife of whoredoms,' prophesying by his act, that the earth, i. e., the people who are on the earth, shall commit whoredoms, departing from the Lord; and that of such people God will be pleased to take to Himself a Church, to be sanctified by the communication of His Son, as she too was sanctified by the communion of the prophet. Wherefore Paul also saith, that Co1 7:14 the unbelieving woman is sanctified in her believing husband." "What," asks Augustine of the scoffers of his day, "is there opposed to the clemency of truth, what contrary to the Christian faith, that one unchaste, leaving her fornication, should be converted to a chaste marriage? And what so incongruous and alien from the faith of the prophet, as it would have been, not to believe that all the sins of the unchaste were forgiven, when she was converted and amended? So then, when the prophet made the unchaste one his wife, a kind provision was made for the woman to amend her life, and the mystery (of the union of Christ Himself with the Church of Jews and Gentiles) was expressed" (Augustine, ib. 89). "Since the Lord, through the same Scripture, lays clearly open what is figured by this command and deed, and since the apostolic Epistles attest that this prophecy was fulfilled in the preaching of the New Testament, who would venture to say that it was not commanded and done for that end, for which He who commanded it, explains in the holy Scripture that He commanded, and that the prophet did it?"
The names which Hosea, by God's command gave to the children who were born, expressed the temporal punishment, which was to come upon the nation. The prophet himself, in his relation to his restored yet separated wife, was, so long as she lived, one continued, living prophecy of the tenderness of God to sinners. Fretful, wayward, jealous, ungovernable, as are mostly the tempers of those who are recovered from such sins as her's, the prophet, in his anxious, watchful charge, was a striking picture of the forebearing loving-kindness of God to us amid our provocations and infirmities. Nay, the love which the prophet bare her, grew the more out of his compassion and tenderness for her whom God had commanded him to take as his own. Certain it is, that Holy Scripture first speaks of her as the object of his love, when God commanded him a second time to take charge of her who had betrayed and abandoned him. God bids him show active love to her, whom, amid her unfaithfulness, he loved already. "Go yet, love a woman, beloved of her husband, yet an adulteress." Wonderful picture of God's love for us, for whom He gave His Only-begotten Son, loving us, while alien from Him, and with nothing in us to love!
Such was the tenderness of the prophet, whom God employed to deliver such a message of woe; and such the people must have known to be his personal tenderness, who had to speak so sternly to them.
The three first prophecies, contained severally in the three first chapters, form each, a brief circle of mercy and judgment. They do not enter into any detail of Israel's sin, but sum up all in the one, which is both center and circumference of all sin, the all-comprehending sin, departure from God, choosing the creature rather than the Creator. On this, the first prophecy foretells the entire irRev_ocable destruction of the kingdom; God's temporary rejection of His people, but their acceptance, together with Judah, in One Head, Christ. The second follows the same outline, rebuke, chastisement, the cessation of visible worship, banishment, and then the betrothal foRev_er. The third speaks of offence against deeper love, and more prolonged punishment. It too ends in the promise of entire restoration; yet only in the latter days, after many days of separation, both from idolatry and from the true worship of God, such as is Israel's condition now.
The rest is one continuous prophecy, in which the prophet has probably gathered into one the substance of what he had delivered in the course of his ministry. Here and there, yet very seldom in it Hos 4:5; Hos 5:3, Hos 5:7; Hos 9:1, the prophet refers to the image of the earlier chapters. For the most part he exhibits his people to themselves, in their varied ingratitude, folly, and sin. The prophecy has many pauses, which with one exception coincide with our chapters . It rises and falls, and then bursts out in fresh tones of upbraiding (see the beginnings of Hos 5:1-15; Hos. 7; Hos 8:1-14; Hos. 9; Hos 10:1-15; Hos 11:1-12; Hos 12:1-14; Hos. 13), and closes mostly in notes of sorrow and of woe , for the destruction which is coming. Yet at none of these pauses is there any complete break, such as would constitute what preceded, a separate prophecy; and on the other hand, the structure of the last portion of the book corresponds most with that of the first three chapters, if it is regarded as one whole. For as there, after rebuke and threatened chastisement, each prophecy ended with the promise of future mercy, so here, after finally foreannouncing the miseries at the destruction of Samaria, the prophet closes his prophecy and his whole book with a description of Israel's future repentance and acceptance, and of his flourishing with manifold grace.
The brief summary, in which the prophet calls attention to all which he had said, and foretells, who would and who would not understand it, the more marks the prophecy as one whole.
Yet, although these prophecies, as worked into one by the prophet, bear a strong impress of unity, there yet seem to be traces, here and there, of the different conditions of the kingdom of Israel, amid which different parts were first uttered. The order, in which they stand, seems, upon the whole, to be an order of time. In the first chapters, the house of Jeroboam is still standing in strength, and Israel appears to have trusted in its own power, as the prophet Amos Amo 2:14, Amo 2:16; Amo 6:13 also, at the same time, describes them. The fourth chapter is addressed to the "house of Israel" Hos 4:1 only, without any allusion to the king, and accords with that time of convulsive anarchy, which followed the death of Jeroboam II. The omission of the king is the more remarkable, inasmuch as the "house of the king" is included in the corresponding address in Hos 5:1. The "rulers" Hos 4:18 of Israel are also spoken of in the plural; and the bloodshed Hos 4:2 described seems to be more than individual insulated murders.
In this case, the king upbraided in Hos 5:1-15 would, naturally, be the next king, Zechariah, in whom God's promise to the house of Jehu expired. In Hos. 7 a weak and sottish king is spoken of, whom his princes misled to debauchery, disgusting drunkenness and impiety. But Menahem was a general of fierce determination, energy and barbarity. Debauchery and brutal ferocity are natural associates; but this sottishness here described was rather the fruit of weak compliance with the debauchery of others. "The princes made him sick" Hos 7:5, it is said. This is not likely to have been the character of successful usurpers, as Menahem, or Pekah, or Hoshea. It is far more likely to have been that of Zechariah, who was placed on the throne for 6 months, "did evil in the sight of the Lord," and then was "slain publicly before the being people" Kg2 15:10, no one resisting. Him, as the last of the line of Jehu, and sanctioned by God, Hosea may the rather have called "our king" Hos 7:5, owning in him, evil as he was, God's appointment.
The words, "they have devoured their judges, all their kings have fallen" Hos 7:7, had anew their fulfillment in the murder of Zechariah and Shallum (772 B. C) as soon as the promise to the house of Jehu had expired. The blame of Judah for "multiplying fenced cities" Hos 8:14, instead of trusting in God, probably relates to the temper in which they were built in the days of Jotham Ch2 27:2-4, between 758, and 741 b. c. Although Jotham was a religious king, the corruption of the people at this time is especially recorded; "the people did corruptly." Later yet, we have mention of the dreadful battle, when Shalman, or Shalmanezer, took and massacred women and children at Betharbel Hos 10:14 in the valley of Jezreel, about 729 b. c. Hosea, thus, lived to see the fulfillment of his earlier prophecy, "I will break the bow of Israel in the valley of Jezreel" (Hos 1:4, see the note at Hos 10:14). It has been thought that the question "where is thy king?" relates to the captivity of Hoshea, three years before the destruction of Samaria. This sort of question, however, relates not to the actual place where the king was, but to his ability or inability to help.
It belongs to the mournful solemnity of Hosea's prophecy, that he scarcely speaks to the people in his own person. The ten chapters, which form the center of the prophecy, are almost wholly one long dirge of woe, in which the prophet rehearses the guilt and the punishment of his people. If the people are addressed, it is, with very few exceptions, God Himself, not the prophet, who speaks to them; and God speaks to them as their judge . Once only does the prophet use the form, so common in the other prophets, "saith the Lord" Hos 11:11. As in the three first chapters, the prophet, in his relation to his wife, represented that of God to His people, so, in these ten chapters, after the first words of the fourth and fifth chapters, "Hear the word of the Lord, for the Lord hath a controversy with the inhabitants of the land," "Hear ye this, O priests" Hos 4:1; Hos 5:1, whenever the prophet uses the first person, he uses it not of himself, but of God. "I" "My" are not Hosea, and the things of Hosea, but God and what belongs to God. God addresses the prophet himself in the second person Hos 4:4, Hos 4:17; Hos 8:1.
In four verses only of these chapters does the prophet himself apparently address his own people Israel, in two Hos 9:1, Hos 9:5 expostulating with them; in two, (Hos 10:12; (but followed by a declaration of the fruitlessness of his call Hos 10:13, Hos 10:15) Hos 12:6) calling them to repentance. In two other verses he addresses Judah Hos 4:13, or foretells to him judgment mingled with mercy (see the note at Hos 6:11). The last chapter alone is one of almost unmingled brightness; the prophet calls to repentance Hos 14:1, Hos 14:3, and God in His own Person Hos 14:4, Hos 14:8 accepts it, and promises large supply of grace. But this too closes the prophecy with the warning, that righteous as are the ways of God, the transgressors should stumble in them.
It is this same solemn pathos, which has chiefly occasioned the obscurity, complained of in Hosea. The expression of Jerome has often been repeated ; "Hosea is concise, and speaketh, as it were, in detached sayings." The words of upbraiding, of judgment, of woe, burst out, as it were, one by one, slowly, heavily, condensed, abrupt, from the prophet's heavy and shrinking soul, as God commanded and constrained him, and put His words, like fire, in the prophet's mouth. An image of Him Who said, "O Jerusalem, Jerusalem, thou that killest the prophets and stonest them which are sent unto thee, how often would I have gathered thy children together, even as a hen gathers her chickens under her wings, and ye would not" Mat 23:37, he delivers his message, as though each sentence burst with a groan from his soul, and he had anew to take breath, before he uttered each renewed woe.
Each verse forms a whole for itself, like one heavy toll in a funeral knell. The prophet has not been careful about order and symmetry, so that each sentence went home to the soul. And yet the unity of the prophecy is so evident in the main, that we cannot doubt that it is not broken, even when the connection is not apparent on the surface. The great difficulty consequently in Hosea is to ascertain that connection in places where it evidently exists, yet where the prophet has not explained it. The easiest and simplest sentences (for example, Hos 12:9, Hos 12:12-13) are sometimes, in this respect, the most difficult. It is in remarkable contrast with this abruptness in the more mournful parts, that when Hosea has a message of mercy to deliver, his style becomes easy and flowing. Then no sign of present sin or impending misery disturbs his brightness. He lives wholly in the future bliss which he was allowed to foretell.
Yet, meanwhile, no prophet had a darker future to declare. The prophets of Judah could mingle with their present denunciations a prospect of an early restoration. The ten tribes, as a whole, had no future. The temporal part of their punishment was irRev_ersible. Hosea lived almost to see its fulfillment. Yet not the less confidently does he foretell the spiritual mercies in store for his people. He promises them as absolutely as if he saw them. It is not a matter of hope, but of certainty. And this certainty Hosea announces, in words expressive of the closest union with God; an union shadowed by the closest union which we know, that, whereby a man and his wife are "no more twain, but one flesh." Here, as filled and overfilled with joy, instead of abrupt sentences, he gladly lingers on his subject, adding in every word something to the fullness of the blessing contained in the preceding" Hos 2:14-20; Hos 14:1-7. He is, indeed, (if one may venture so to speak) eminently a prophet of the tenderness of the love of God. In foretelling God's judgments, he ventures to picture Him to us, as overcome (so to speak) by mercy, so that He would not execute His full sentence Hos 11:8-9. God's mercies he predicts in the inmost relation of love, that those whom He had rejected, He would own, as "sons of the living God;" that He would betroth them to Himself in righteousness, in judgment, loving-kindness, mercies, faithfulness, and that, foRev_er; that He would raise us up on the third day, and that we should live in His sight, ransoming us, Himself, and redeeming us, as our Kinsman, from death and the grave (see the notes at Hos 1:10; notes at Hos 2:19 ff; notes at Hos 6:2; notes at Hos 13:14).
In this prophecy of the betrothal of the Church to God, he both applies and supplies the teaching of Ps. 45 and of the Song of Solomon. Moses had been taught to declare to his people that God had, in a special way, made them His people, and was Himself their God. The violation of this relation, by taking other gods, Moses had also spoken of under the image of married faithlessness. But faithlessness implies the existence of the relation, to which they were bound to be faithful. The whole human family, however, had once belonged to God, and had fallen away from Him. And so Moses speaks of the pagan idolatry also under this name, and warned Israel against sharing their sin. "Lest thou make a covenant with the inhabitants of the land, and they go a whoring after their gods - and their daughters go a whoring after their gods, and make thy sons go a whoring after their gods" Exo 34:15-16. The relation itself of betrothal Moses does not mention; yet it must have been suggested to the mind of Israel by his describing this special sin of choosing other gods, under the title of married faithlessness Lev 17:7; Lev 20:5-6; Num 14:33 and of desertion of God Deu 31:16, and by his attributing to God the title of "Jealous" Exo 20:5; Exo 34:14; Deu 4:24; Deu 5:9; Deu 6:15; Num 25:2. It was reserved to Hosea, to exhibit at once to Israel under this image, God's tender love for them and their ingratitude, to dwell on their relation to God whom they forsook , and explicitly to foretell to them that new betrothal in Christ which should abide foRev_er.
The image, however, presupposes an acquaintance with the language of the Pentateuch; and it has been noticed that Hosea incidentally asserts that the written Pentateuch was still used in the kingdom of Israel. For God does not say, "I have given to him," but "I have written," or "I write Hos 8:12 to him the great" or "manifold" things of the law. The "ten thousand things" which God says that He had written, cannot be the decalogue only, nor would the word "written" be used of an unwritten tradition. God says moreover, "I write," in order to express that the law, although written once for all, still came from the ever-present authority of Him Who wrote it.
The language of Hosea is, for the most part, too concise and broken, to admit of his employing actual sentences from the Pentateuch. This he does sometimes (see Hos 3:1; Hos 4:8, Hos 4:10; Hos 5:6, Hos 5:10-11, Hos 5:14; Hos 6:2-3; Hos 10:14; Hos 11:7-8; Hos 12:4, Hos 12:6; Hos 13:6, Hos 13:9; Hos 14:2), as has been pointed out . On the other hand, his concise allusions would scarcely be understood by those who were not familiar with the history and laws of the Pentateuch (see Hos 1:10-11; Hos 3:2; Hos 4:4, Hos 4:8; Hos 8:6, Hos 8:11, Hos 8:13; Hos 9:3, Hos 9:10; Hos 10:4, Hos 10:11; Hos 11:8; Hos 12:4-6, Hos 12:10-12; Hos 14:3-4). Since then plainly a prophet spoke so as to be understood by the people, this is an evidence of the continual use of the Pentateuch in Israel, after the great schism from Judah. The schools of the prophets, doubtless, maintained the teaching of the law, as they did the public worship. The people went to Elisha on new-moons and sabbaths, and so to other prophets also Kg2 4:23. Even after the great massacre of the prophets by Jezebel Kg1 18:13, we have incidental notices of schools of the prophets at Bethel Kg2 2:3, Jericho Kg2 2:5, Gilgal Kg2 4:38, Mount Ephraim Kg2 5:22, Samaria , from which other schools were formed Kg2 6:1. The selection of Gilgal, Bethel, and Samaria, shows that the spots were chosen, in order to confront idolatry and corruption in their chief abodes. The contradiction of people's lives to the law, thus extant and taught among them, could scarcely have been greater than that of Christians now to the Bible which they have in their houses and their hands and their ears, but not in their hearts.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Hos 1:1, Hosea, to shew God's judgment for spiritual whoredom, takes Gomer, Hos 1:4, and has by her Jezreel; Hos 1:6, Loruhamah; Hos 1:8, and Lo-ammi; Hos 1:10, The restoration of Judah and Israel under one head.
Carl Friedrich Keil and Franz Delitzsch
I. Israel's Adultery - Hosea 1-3
On the ground of the relation hinted at even in the Pentateuch (Ex 34:15-16; Lev 17:7; Lev 20:5-6; Num 14:33; Deut 32:16-21), and still further developed in the Song of Solomon and Psalm 45, where the gracious bond existing between the Lord and the nation of His choice is represented under the figure of a marriage, which Jehovah had contracted with Israel, the falling away of the ten tribes of Israel from Jehovah into idolatry is exhibited as whoredom and adultery, in the following manner. In the first section (Hosea 1:2-2:3), God commands the prophet to marry a wife of whoredoms with children of whoredoms, and gives names to the children born to the prophet by this wife, which indicate the fruits of idolatry, viz., the rejection and putting away of Israel on the part of God (Hos 1:2-9), with the appended promise of the eventual restoration to favour of the nation thus put away (Hos 2:1-3). In the second section (Hosea 2:4-23), the Lord announces that He will put an end to the whoredom, i.e., to the idolatry of Israel, and by means of judgments will awaken in it a longing to return to Him (Hos 2:4-15), that He will thereupon lead the people once more through the wilderness, and, by the renewal of His covenant mercies and blessings, will betroth Himself to it for ever in righteousness, mercy, and truth (Hos 2:16-23). In the third section (Hos 3:1-5) the prophet is commanded to love once more a wife beloved of her husband, but one who had committed adultery; and after having secured her, to put her into such a position that it will be impossible for her to carry on her whoredom any longer. And the explanation given is, that the Israelites will sit for a long time without a king, without sacrifice, and without divine worship, but that they will afterwards return, will seek Jehovah their God, and David their king, and will rejoice in the goodness of the Lord at the end of the days. Consequently the falling away of the ten tribes from the Lord, their expulsion into exile, and the restoration of those who come to a knowledge of their sin - in other words, the guilt and punishment of Israel, and its restoration to favour - form the common theme of all three sections, and that in the following manner: In the first, the sin, the punishment, and the eventual restoration of Israel, are depicted symbolically in all their magnitude; in the second, the guilt and punishment, and also the restoration and renewal of the relation of grace, are still further explained in simple prophetic words; whilst in the third, this announcement is visibly set forth in a new symbolical act.
In both the first and third sections, the prophet's announcement is embodied in a symbolical act; and the question arises here, Whether the marriage of the prophet with an adulterous woman, which is twice commanded by God, is to be regarded as a marriage that was actually consummated, or merely as an internal occurrence, or as a parabolical representation.
(Note: Compare on this point the fuller discussion of the question by John Marck, Diatribe de muliere fornicationum, Lugd. B. 1696, reprinted in his Comment. in 12 proph. min., ed. Pfaff. 1734, p. 214ff.; and Hengstenberg's Christology, i. p. 177ff., translation, in which, after a historical survey of the different views that have been expressed, he defends the opinion that the occurrence was real, but not outward; whilst Kurtz (Die Ehe des Propheten Hosea, 1859) has entered the lists in defence of the assumption that it was a marriage actually and outwardly consummated.)
The supporters of a marriage outwardly consummated lay the principal stress upon the simple words of the text. The words of Hos 1:2, "Go, take unto thee a wife of whoredoms," and of Hos 1:3, "So he went and took Gomer ... which conceived," etc., are so definite and so free from ambiguity, that it is impossible, they think, to take them with a good conscience in any other sense than an outward and historical one. But since even Kurtz, who has thrown the argument into this form, feels obliged to admit, with reference to some of the symbolical actions of the prophets, e.g., Jer 25:15. and Zechariah 11, that they were not actually and outwardly performed, it is obvious that the mere words are not sufficient of themselves to decide the question priori, whether such an action took place in the objective outer world, or only inwardly, in the spiritual intuition of the prophet himself.
(Note: It is true that Kurtz endeavours to deprive this concession of all its force, by setting up the canon, that of all the symbolical actions of the prophets the following alone cannot be interpreted as implying either an outward performance or outward experience; viz., (1) those in which the narration itself expressly indicates a visionary basis or a parabolical fiction, and (2) those in which the thing described is physically impossible without the intervention of a miracle. But apart from the arbitrary nature of this second canon, which is apparent from the fact that the prophets both performed and experienced miracles, the symbolical actions recorded in Jeremiah 25 and Zechariah 11 do not fall under either the first or second of these canons. Such a journey as the one which Jeremiah is commanded to take (Jeremiah 25), viz., to the kings of Egypt, of the Philistines, the Phoenicians, the Arabians, the Edomites, the Ammonites, the Syrians, of Media, Elam, and Babylon, cannot be pronounced an absolute impossibility, however improbable it may be. Still less can the taking of two shepherds' staves, to which the prophet gives the symbolical names Beauty and Bands, or the slaying of three wicked shepherds in one month (Zechariah 11), be said to be physically impossible, notwithstanding the assertion of Kurtz, in which he twists the fact so clearly expressed in the biblical text, viz., that "a staff Beauty does not lie within the sphere of physically outward existence, any more than a staff Bands.")
The reference to Is 7:3, and Is 8:3-4, as analogous cases, does apparently strengthen the conclusion that the occurrence was an outward one; but on closer examination, the similarity between the two passages in Isaiah and the one under consideration is outweighed by the differences that exist between them. It is true that Isaiah gave his two sons names with symbolical meanings, and that in all probability by divine command; but nothing is said about his having married his wife by the command of God, nor is the birth of the first-named son ever mentioned at all. Consequently, all that can be inferred from Isaiah is, that the symbolical names of the children of the prophet Hosea furnish no evidence against the outward reality of the marriage in question. Again, the objection, that the command to marry a wife of whoredoms, if understood as referring to an outward act, would be opposed to the divine holiness, and the divine command, that priests should not marry a harlot, cannot be taken as decisive. For what applied to priests cannot be transferred without reserve to prophets; and the remark, which is quite correct in itself, that God as the Holy One could not command an immoral act, does not touch the case, but simply rests upon a misapprehension of the divine command, viz., upon the idea that God commanded the prophet to beget children with an immoral person without a lawful marriage, or that the "children of whoredom," whom Hosea was to take along with the "wife of whoredom," were the three children whom she bare to him (Hos 1:3, Hos 1:6, Hos 1:8); in which case either the children begotten by the prophet are designated as "children of whoredom," or the wife continued her adulterous habits even after the prophet had married her, and bare to the prophet illegitimate children. But neither of these assumptions has any foundation in the text. The divine command, "Take thee a wife of whoredom, and children of whoredom," neither implies that the wife whom the prophet was to marry was living at that time in virgin chastity, and was called a wife of whoredom simply to indicate that, as the prophet's lawful wife, she would fall into adultery; nor even that the children of whoredom whom the prophet was to take along with the wife of whoredom are the three children whose birth is recorded in Hos 1:3, Hos 1:6, Hos 1:8. The meaning is rather that the prophet is to take, along with the wife, the children whom she already had, and whom she had born as a harlot before her marriage with the prophet. If, therefore, we assume that the prophet was commanded to take this woman and her children, for the purpose, as Jerome has explained it, of rescuing the woman from her sinful course, and bringing up her neglected children under paternal discipline and care; such a command as this would be by no means at variance with the holiness of God, but would rather correspond to the compassionate love of God, which accepts the lost sinner, and seeks to save him. And, as Kurtz has well shown, it cannot be objected to this, that by such a command and the prophet's obedience on his first entering upon his office, all the beneficial effects of that office would inevitably be frustrated. For if it were a well-known fact, that the woman whom the prophet married had hitherto been leading a profligate life, and if the prophet declared freely and openly that he had taken her as his wife for that very reason, and with this intention, according to the command of God; the marriage, the shame of which the prophet had taken upon himself in obedience to the command of God, and in self-denying love to his people, would be a practical and constant sermon to the nation, which might rather promote than hinder the carrying out of his official work. For he did with this woman what Jehovah was doing with Israel, to reveal to the nation its own sin in so impressive a manner, that it could not fail to recognise it in all its glaring and damnable character. But however satisfactorily the divine command could be vindicated on the supposition that this was its design, we cannot found any argument upon this in favour of the outward reality of the prophet's marriage, for the simple reason that the supposed object is neither expressed nor hinted at in the text. According to the distinct meaning of the words, the prophet was to take a "wife of whoredom," for the simple purpose of begetting children by her, whose significant names were to set before the people the disastrous fruits of their spiritual whoredom. The behaviour of the woman after the marriage is no more the point in question than the children of whoredom whom the prophet was to take along with the woman; whereas this is what we should necessarily expect, if the object of the marriage commanded had been the reformation of the woman herself and of her illegitimate children. The very fact that, according to the distinct meaning of the words, there was no other object for the marriage than to beget children, who should receive significant names, renders the assumption of a real marriage, i.e., of a marriage outwardly contracted and consummated, very improbable.
And this supposition becomes absolutely untenable in the case of Hos 3:1-5, where Jehovah says to the prophet (Hos 3:1), "Go again, love a woman beloved by the husband, and committing adultery;" and the prophet, in order to fulfil the divine command, purchases the woman for a certain price (Hos 3:2). The indefinite expression 'issâh, a wife, instead of thy wife, or at any rate the wife, and still more the purchase of the woman, are quite sufficient of themselves to overthrow the opinion, that the prophet is here directed to seek out once more his former wife Gomer, who has been unfaithful, and has run away, and to be reconciled to her again. Ewald therefore observes, and Kurtz supports the assertion, that the pronoun in "I bought her to me," according to the simple meaning of the words, cannot refer to any adulteress you please who had left her husband, but must refer to one already known, and therefore points back to Hos 1:1-11. But with such paralogisms as these we may insert all kinds of things in the text of Scripture. The suffix in ואכּרה, "I bought her" (Hos 1:2), simply refers to the "woman beloved of her friend" mentioned in Hos 1:1, and does not prove in the remotest degree, that the "woman beloved of her friend, yet an adulteress," is the same person as the Gomer mentioned in Hos 1:1-11. The indefiniteness of 'issâh without the article, is neither removed by the fact that, in the further course of the narrative, this (indefinite) woman is referred to again, nor by the examples adduced by Kurtz, viz., יקּח־לב in Hos 4:11, and הלך אחרי־צו in Hos 5:11, since any linguist knows that these are examples of a totally different kind. The perfectly indefinite אשּׁה receives, no doubt, a more precise definition from the predicates אהסבת רע וּמנאפת, so that we cannot understand it as meaning any adulteress whatever; but it receives no such definition as would refer back to Hos 1:1-11. A woman beloved of her friend, i.e., of her husband, and committing adultery, is a woman who, although beloved by her husband, or notwithstanding the love shown to her by her husband, commits adultery. Through the participles אהבת and מנאפת, the love of the friend (or husband), and the adultery of the wife, are represented as contemporaneous, in precisely the same manner as in the explanatory clauses which follow: "as Jehovah loveth the children of Israel, and they turn to other gods!" If the 'isshâh thus defined had been the Gomer mentioned in Hos 1:1-11, the divine command would necessarily have been thus expressed: either, "Go, and love again the wife beloved by her husband, who has committed adultery;" or, "Love again thy wife, who is still loved by her husband, although she has committed adultery." But it is quite as evident that this thought cannot be contained in the words of the text, as that out of two co-ordinate participles it is impossible that the one should have the force of the future or present, and the other that of the pluperfect. Nevertheless, Kurtz has undertaken to prove the possibility of the impossible. He observes, first of all, that we are not justified, of course, in giving to "love" the meaning "love again," as Hofmann does, because the husband has never ceased to love his wife, in spite of her adultery; but for all that, the explanation, restitue amoris signa (restore the pledges of affection), is the only intelligible one; since it cannot be the love itself, but only the manifestation of love, that is here referred to. But the idea of "again" cannot be smuggled into the text by any such arbitrary distinction as this. There is nothing in the text to the effect that the husband had not ceased to love his wife, in spite of her adultery; and this is simply an inference drawn from Hos 2:11, through the identification of the prophet with Jehovah, and the tacit assumption that the prophet had withdrawn from Gomer the expressions of his love, of all which there is not a single syllable in Hos 1:1-11. This assumption, and the inference drawn from it, would only be admissible, if the identity of the woman, beloved by her husband and committing adultery, with the prophet's wife Gomer, were an established fact. But so long as this is not proved, the argument merely moves in a circle, assuming the thing to be demonstrated as already proved. But even granting that "love" were equivalent to "love again," or "manifest thy love again to a woman beloved of her husband, and committing adultery," this could not mean the same things as "go to thy former wife, and prove to her by word and deed the continuance of thy love," so long as, according to the simplest rules of logic, "a wife" is not equivalent to "thy wife." And according to sound logical rules, the identity of the 'isshâh in Hos 3:1 and the Gomer of Hos 1:3 cannot be inferred from the fact that the expression used in Hos 3:1, is, "Go love a woman," and not "Go take a wife," or from the fact that in Hos 1:2 the woman is simply called a shore, not an adulteress, whereas in Hos 3:1 she is described as an adulteress, not as a whore. The words "love a woman," as distinguished from "take a wife," may indeed be understood, apart from the connection with Hos 1:2, as implying that the conclusion of a marriage is alluded to; but they can never denote "the restoration of a marriage bond that had existed before," as Kurtz supposes. And the distinction between Hos 1:2, where the woman is described as "a woman of whoredom," and Hos 3:1, where she is called "an adulteress," points far more to a distinction between Gomer and the adulterous woman, than to their identity.
But Hos 3:2, "I bought her to me for fifteen pieces of silver," etc., points even more than Hos 3:1 to a difference between the women in Hos 1:1-11 and Hos 3:1-5. The verb kârâh, to purchase or acquire by trading, presupposes that the woman had not yet been in the prophet's possession. The only way in which Kurtz is able to evade this conclusion, is by taking the fifteen pieces of silver mentioned in Hos 3:2, not as the price paid by the prophet to purchase the woman as his wife, but in total disregard of ואמר אליה, in Hos 3:3, as the cost of her maintenance, which the prophet gave to the woman for the period of her detention, during which she was to sit, and not go with any man. But the arbitrary nature of this explanation is apparent at once. According to the reading of the words, the prophet bought the woman to himself for fifteen pieces of silver and an ephah and a half of barley, i.e., bought her to be his wife, and then said to her, "Thou shalt sit for me many days; thou shalt not play the harlot," etc. There is not only not a word in Hos 3:1-5 about his having assigned her the amount stated for her maintenance; but it cannot be inferred from Hos 2:9, Hos 2:11, because there it is not the prophet's wife who is referred to, but Israel personified as a harlot and adulteress. And that what is there affirmed concerning Israel cannot be applied without reserve to explain the symbolical description in Hos 3:1-5, is evident from the simple fact, that the conduct of Jehovah towards Israel is very differently described in ch. 2, from the course which the prophet is said to have observed towards his wife in Hos 3:3. In Hos 2:7, the adulterous woman (Israel) says, "I will go and return to my former husband, for then was it better with me than now;" and Jehovah replies to this (Hos 2:8-9), "Because she has not discovered that I gave her corn and new wine, etc.; therefore will I return, and take away my corn from her in the season thereof, and my wine," etc. On the other hand, according to the view adopted by Kurtz, the prophet took his wife back again because she felt remorse, and assigned her the necessary maintenance for many days.
From all this it follows, that by the woman spoken of in Hos 3:1-5, we cannot understand the wife Gomer mentioned in Hos 1:1-11. The "wife beloved of the companion (i.e., of her husband), and committing adultery," is a different person from the daughter of Diblathaim, by whom the prophet had three children (Hos 1:1-11). If, then, the prophet really contracted and consummated the marriage commanded by God, we must adopt the explanation already favoured by the earlier commentators, viz., that in the interval between Hos 1:1-11 and Hos 3:1-5 Gomer had either died, or been put away by her husband because she would not repent. But we are only warranted in adopting such a solution as this, provided that the assumption of a marriage consummated outwardly either has been or can be conclusively established. And as this is not the case, we are not at liberty to supply things at which the text does not even remotely hint. If, then, in accordance with the text, we must understand the divine commands in Hos 1:1-11 and Hos 3:1-5 as relating to two successive marriages on the part of the prophet with unchaste women, every probability is swept away that the command of God and its execution by the prophet fall within the sphere of external reality. For even if, in case of need, the first command, as explained above, could be vindicated as worthy of God, the same vindication would not apply to the command to contract a second marriage of a similar kind. The very end which God is supposed to have had in view in the command to contract such a marriage as this, could only be attained by one marriage. But if Hosea had no sooner dissolved the first marriage, than he proceeded to conclude a second with a person in still worse odour, no one would ever have believed that he did this also in obedience to the command of God. And the divine command itself to contract this second marriage, if it was intended to be actually consummated, would be quite irreconcilable with the holiness of God. For even if God could command a man to marry a harlot, for the purpose of rescuing her from her life of sin and reforming her, it would certainly be at variance with the divine holiness, to command the prophet to marry a person who had either broken the marriage vow already, or who would break it, notwithstanding her husband's love; since God, as the Holy One, cannot possibly sanction adultery.
(Note: This objection to the outward consummation of the prophet's marriage cannot be deprived of its force by the remark made by the older Rivetus, to the effect that "things which are dishonourable in themselves, cannot be honourable in vision, or when merely imaginary." For there is an essential difference between a merely symbolical representation, and the actual performance of anything. The instruction given to a prophet to set forth a sin in a symbolical form, for the purpose of impressing upon the hearts of the people its abominable character, and the punishment it deserved, is not at variance with the holiness of God; whereas the command to commit a sin would be. God, as the Holy One, cannot abolish the laws of morality, or command anything actually immoral, without contradicting Himself, or denying His own nature.)
Consequently no other course is left to us, than the picture to ourselves Hosea's marriages as internal events, i.e., as merely carried out in that inward and spiritual intuition in which the word of God was addressed to him; and this removes all the difficulties that beset the assumption of marriages contracted in outward reality. In occurrences which merely happened to a prophet in spiritual intercourse with God, not only would all reflections as to their being worthy or not worthy of God be absent, when the prophet related them to the people, for the purpose of impressing their meaning upon their hearts, inasmuch as it was simply their significance, which came into consideration and was to be laid to heart; but this would also be the case with the other difficulties to which the external view is exposed - such, for example, as the questions, why the prophet was to take not only a woman of whoredom, but children of whoredom also, when they are never referred to again in the course of the narrative; or what became of Gomer, whether she was dead, or had been put away, when the prophet was commanded the second time to love an adulterous woman - since the sign falls back behind the thing signified.
But if, according to this, we must regard the marriages enjoined upon the prophet as simply facts of inward experience, which took place in his own spiritual intuition, we must not set them down as nothing more than parables which he related to the people, or as poetical fictions, since such assumptions as these are at variance with the words themselves, and reduce the statement, "God said to Hosea," to an unmeaning rhetorical phrase. The inward experience has quite as much reality and truth as the outward; whereas a parable or a poetical fiction has simply a certain truth, so far as the subjective imagination is concerned, but no reality.
John Gill
INTRODUCTION TO HOSEA 1
After the general inscription of the book, in which the author, penman, and time of this prophecy, are expressed, Hos 1:1, the people of Israel are reproved for their idolatry, under the representation of a harlot the prophet is bid to marry, which he is said to do, Hos 1:2, and their ruin and destruction are foretold in the names of the children he had by her, and by what is said on the occasion of the birth of each, Hos 1:4, but mercy and salvation are promised to Judah, Hos 1:7 and the chapter is concluded with a glorious prophecy of the conversion of the Gentiles, and the calling of the Jews in the latter day; and of the union of Judah and Israel under one Head and Saviour, Christ; and of the greatness and glory of that day, Hos 1:10.
1:11:1: Բան Տեառն որ եղեւ առ Ովսէէ որդի Երեայ. Յաւուրս Ոզիայ, եւ Յովաթամու, եւ Աքազու, եւ Եզեկիայ՝ թագաւորաց Յուդայ. եւ յաւուրս Յերոբովամայ որդւոյ Յովասայ թագաւորի Իսրայէլի։
1 Տիրոջ խօսքը, որ հասաւ Երիի որդի Օսէէին, Յուդայի երկրի թագաւորներ Օզիայի, Յովաթամի, Աքազի եւ Եզեկիայի օրերին եւ Իսրայէլի թագաւոր Յովասի որդի Յերոբովամի ժամանակ:
1 Տէրոջը խօսքը, որ Բէերիի որդիին Ովսէէին եղաւ, Յուդայի թագաւորներուն, Ոզիային, Յովաթամին, Աքազին ու Եզեկիային եւ Իսրայէլի թագաւորին Յովասին որդիին Յերոբովամին օրերը։
Բան Տեառն որ եղեւ առ Ովսէէ որդի [1]Երեայ. յաւուրս Ոզիայ եւ Յովաթամու եւ Աքազու եւ Եզեկեայ` թագաւորաց Յուդայ, եւ յաւուրս Յերոբովամայ որդւոյ Յովասայ թագաւորին Իսրայելի:

1:1: Բան Տեառն որ եղեւ առ Ովսէէ որդի Երեայ. Յաւուրս Ոզիայ, եւ Յովաթամու, եւ Աքազու, եւ Եզեկիայ՝ թագաւորաց Յուդայ. եւ յաւուրս Յերոբովամայ որդւոյ Յովասայ թագաւորի Իսրայէլի։
1 Տիրոջ խօսքը, որ հասաւ Երիի որդի Օսէէին, Յուդայի երկրի թագաւորներ Օզիայի, Յովաթամի, Աքազի եւ Եզեկիայի օրերին եւ Իսրայէլի թագաւոր Յովասի որդի Յերոբովամի ժամանակ:
1 Տէրոջը խօսքը, որ Բէերիի որդիին Ովսէէին եղաւ, Յուդայի թագաւորներուն, Ոզիային, Յովաթամին, Աքազին ու Եզեկիային եւ Իսրայէլի թագաւորին Յովասին որդիին Յերոբովամին օրերը։
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1:11:1 Слово Господне, которое было к Осии, сыну Беериину, во дни Озии, Иоафама, Ахаза, Езекии, царей Иудейских, и во дни Иеровоама, сына Иоасова, царя Израильского.
1:1 λόγος λογος word; log κυρίου κυριος lord; master ὃς ος who; what ἐγενήθη γινομαι happen; become πρὸς προς to; toward Ωσηε ωσηε Hōsēe; Osie τὸν ο the τοῦ ο the Βεηρι βεηρι in ἡμέραις ημερα day Οζιου οζιας Ozias καὶ και and; even Ιωαθαμ ιωαθαμ Iōatham; Ioatham καὶ και and; even Αχαζ αχαζ Achaz; Akhaz καὶ και and; even Εζεκιου εζεκιας Ezekias βασιλέων βασιλευς monarch; king Ιουδα ιουδα Iouda; Iutha καὶ και and; even ἐν εν in ἡμέραις ημερα day Ιεροβοαμ ιεροβοαμ son Ιωας ιωας monarch; king Ισραηλ ισραηλ.1 Israel
1:1 דְּבַר־ dᵊvar- דָּבָר word יְהוָ֣ה׀ [yᵊhwˈāh] יְהוָה YHWH אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] הָיָ֗ה hāyˈā היה be אֶל־ ʔel- אֶל to הֹושֵׁ֨עַ֙ hôšˈēₐʕ הֹושֵׁעַ Hosea בֶּן־ ben- בֵּן son בְּאֵרִ֔י bᵊʔērˈî בְּאֵרִי Beeri בִּ bi בְּ in ימֵ֨י ymˌê יֹום day עֻזִּיָּ֥ה ʕuzziyyˌā עֻזִּיָּה Uzziah יֹותָ֛ם yôṯˈām יֹותָם Jotham אָחָ֥ז ʔāḥˌāz אָחָז Ahaz יְחִזְקִיָּ֖ה yᵊḥizqiyyˌā יְחִזְקִיָּה Hezekiah מַלְכֵ֣י malᵊḵˈê מֶלֶךְ king יְהוּדָ֑ה yᵊhûḏˈā יְהוּדָה Judah וּ û וְ and בִ vi בְּ in ימֵ֛י ymˈê יֹום day יָרָבְעָ֥ם yārovʕˌām יָרָבְעָם Jeroboam בֶּן־ ben- בֵּן son יֹואָ֖שׁ yôʔˌāš יֹואָשׁ Joash מֶ֥לֶךְ mˌeleḵ מֶלֶךְ king יִשְׂרָאֵֽל׃ yiśrāʔˈēl יִשְׂרָאֵל Israel
1:1. verbum Domini quod factum est ad Osee filium Beeri in diebus Oziae Ioatham Ahaz Ezechiae regum Iuda et in diebus Hieroboam filii Ioas regis IsrahelThe word of the Lord, that came to Osee, the son of Beeri, in the days of Ozias, Joathan, Achaz, and Ezechias, kings of Juda, and in the days of Jeroboam, the son of Joas, king of Israel.
1. The word of the LORD that came unto Hosea the son of Beeri, in the days of Uzziah, Jotham, Ahaz, and Hezekiah, kings of Judah, and in the days of Jeroboam the son of Joash, king of Israel.
The word of the LORD that came unto Hosea, the son of Beeri, in the days of Uzziah, Jotham, Ahaz, [and] Hezekiah, kings of Judah, and in the days of Jeroboam the son of Joash, king of Israel:

1:1 Слово Господне, которое было к Осии, сыну Беериину, во дни Озии, Иоафама, Ахаза, Езекии, царей Иудейских, и во дни Иеровоама, сына Иоасова, царя Израильского.
1:1
λόγος λογος word; log
κυρίου κυριος lord; master
ὃς ος who; what
ἐγενήθη γινομαι happen; become
πρὸς προς to; toward
Ωσηε ωσηε Hōsēe; Osie
τὸν ο the
τοῦ ο the
Βεηρι βεηρι in
ἡμέραις ημερα day
Οζιου οζιας Ozias
καὶ και and; even
Ιωαθαμ ιωαθαμ Iōatham; Ioatham
καὶ και and; even
Αχαζ αχαζ Achaz; Akhaz
καὶ και and; even
Εζεκιου εζεκιας Ezekias
βασιλέων βασιλευς monarch; king
Ιουδα ιουδα Iouda; Iutha
καὶ και and; even
ἐν εν in
ἡμέραις ημερα day
Ιεροβοαμ ιεροβοαμ son
Ιωας ιωας monarch; king
Ισραηλ ισραηλ.1 Israel
1:1
דְּבַר־ dᵊvar- דָּבָר word
יְהוָ֣ה׀ [yᵊhwˈāh] יְהוָה YHWH
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
הָיָ֗ה hāyˈā היה be
אֶל־ ʔel- אֶל to
הֹושֵׁ֨עַ֙ hôšˈēₐʕ הֹושֵׁעַ Hosea
בֶּן־ ben- בֵּן son
בְּאֵרִ֔י bᵊʔērˈî בְּאֵרִי Beeri
בִּ bi בְּ in
ימֵ֨י ymˌê יֹום day
עֻזִּיָּ֥ה ʕuzziyyˌā עֻזִּיָּה Uzziah
יֹותָ֛ם yôṯˈām יֹותָם Jotham
אָחָ֥ז ʔāḥˌāz אָחָז Ahaz
יְחִזְקִיָּ֖ה yᵊḥizqiyyˌā יְחִזְקִיָּה Hezekiah
מַלְכֵ֣י malᵊḵˈê מֶלֶךְ king
יְהוּדָ֑ה yᵊhûḏˈā יְהוּדָה Judah
וּ û וְ and
בִ vi בְּ in
ימֵ֛י ymˈê יֹום day
יָרָבְעָ֥ם yārovʕˌām יָרָבְעָם Jeroboam
בֶּן־ ben- בֵּן son
יֹואָ֖שׁ yôʔˌāš יֹואָשׁ Joash
מֶ֥לֶךְ mˌeleḵ מֶלֶךְ king
יִשְׂרָאֵֽל׃ yiśrāʔˈēl יִשְׂרָאֵל Israel
1:1. verbum Domini quod factum est ad Osee filium Beeri in diebus Oziae Ioatham Ahaz Ezechiae regum Iuda et in diebus Hieroboam filii Ioas regis Israhel
The word of the Lord, that came to Osee, the son of Beeri, in the days of Ozias, Joathan, Achaz, and Ezechias, kings of Juda, and in the days of Jeroboam, the son of Joas, king of Israel.
1. The word of the LORD that came unto Hosea the son of Beeri, in the days of Uzziah, Jotham, Ahaz, and Hezekiah, kings of Judah, and in the days of Jeroboam the son of Joash, king of Israel.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1. Надписание книги, говорящее о личности пророка и времени его деятельности.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
1 The word of the LORD that came unto Hosea, the son of Beeri, in the days of Uzziah, Jotham, Ahaz, and Hezekiah, kings of Judah, and in the days of Jeroboam the son of Joash, king of Israel.
1. Here is the prophet's name and surname; which he himself, as other prophets, prefixes to his prophecy, for the satisfaction of all that he is ready to attest what he writes to be of God; he sets his hand to it, as that which he will stand by. His name, Hosea, or Hosea (for it is the very same with Joshua's original name), signifies a saviour; for prophets were instruments of salvation to the people of God, so are faithful ministers; they help to save many a soul from death, by saving it from sin. his surname was Ben-Beeri, or the son of Beeri. As with us now, so with them then, some had their surname from their place, as Micah the Morashite, Nahum the Elkoshite; others from their parents, as Joel the son of Bethuel, and here Hosea the son of Beeri. And perhaps they made use of that distinction when the eminence of their parents was such as would bring honour upon them; but it is a groundless conceit of the Jews that where a prophet's father is names he also was a prophet. Beeri signifies a well, which may put us in mind of the fountain of life and living waters from which prophets are drawn and must be continually drawing. 2. Here are his authority and commission: The word of the Lord came to him. It was to him; it came with power and efficacy to him; it was revealed to him as a real thing, and not a fancy or imagination of his own, in some such way as God then discovered himself to his servants the prophets. What he said and wrote was by divine inspiration; it was by the word of the Lord, as St. Paul speaks concerning that which he had purely by revelation, 1 Thess. iv. 15. Therefore this book was always received among the canonical books of the Old Testament, which is confirmed by what is quoted out of it in the New Testament, Matt. ii. 15; ix. 13; xii. 7; Rom. ix. 25, 26; 1 Pet. ii. 10. For the word of the Lord endures for ever. 3. Here is a particular account of the times in which he prophesied--in the days of Uzziah, Jotham, Ahaz, and Hezekiah, kings of Judah, and in the days of Jeroboam the son of Joash, king of Israel. We have only this general date of his prophecy; and not the date of any particular part of it, as, before, in Isaiah, Jeremiah, Ezekiel, and Daniel, and, afterwards, in Haggai and Zechariah. Here is only one king of Israel named, though there were many more within this time, because, having mentioned the kings of Judah, there was no necessity of naming the other; and, they being all wicked, he took no pleasure in naming them, nor would do them the honour. Now by this account here given of the several reigns in which Hosea prophesied (and it should seem the word of the Lord still came to him, more or less, at times, throughout all these reigns) it appears, (1.) That he prophesied a long time, that he began when he was very young, which gave him the advantage of strength and sprightliness, and that he continued at his work till he was very old, which gave him the advantage of experience and authority. It was a great honour to him to be thus long employed in such good work, and a great mercy to the people to have a minister so long among them that so well knew their state, and naturally cared for it, one they had been long used to and who therefore was the more likely to be useful to them. And yet, for aught that appears, he did but little good among them; the longer they enjoyed him the less they regarded him; they despised his youth first, and afterwards his age. (2.) That he passed through a variety of conditions. Some of these kings were very good, and, it is likely, countenanced and encouraged him; others were very bad, who (we may suppose) frowned upon him and discouraged him; and yet he was still the same. God's ministers must expect to pass through honour and dishonour, evil report and good report, and must resolve in both to hold fast their integrity and keep close to their work. (3.) That he began to prophesy at a time when the judgments of God were abroad, when God was himself contending in a more immediate way with that sinful people, who fell into the hands of the Lord, before they were turned over into the hands of man; for in the days of Uzziah, and of Jeroboam his contemporary, the dreadful earthquake was, mentioned Zech. xiv. 5 and Amos i. 1. And then was the plague of locusts, Joel i. 2-4; Amos vii. 1; Hos. iv. 3. The rod of God is sent to enforce the word and the word of God is sent to explain the rod, yet neither prevails till God by his Spirit opens the ear to instruction and discipline. (4.) That he began to prophesy in Israel at a time when their kingdom was in a flourishing prosperous condition, for so it was in the reign of Jeroboam the second, as we find 2 Kings xiv. 25, He restored the coast of Israel, and God saved them by his hand; yet then Hosea boldly tells them of their sins and foretels their destruction. Men are not to be flattered in their sinful ways because they prosper in the world, but even then must be faithfully reproved, and plainly told that their prosperity will not be their security, nor will it last long if they go on still in their trespasses.
Adam Clarke: Commentary on the Bible - 1831
1:1: Hosea, the son of Beeri - See the preceding account of this prophet.
In the days of Uzziah, etc. - If we suppose, says Bp. Newcome, that Hosea prophesied during the course of sixty-six years, and place him from the year 790 before Christ to the year 724, he will have exercised his office eight years in the reign of Jeroboam the second, thirty-three years in the reign of Uzziah, the whole reigns of Jotham and Ahaz, and three years in the reign of Hezekiah; but will not have survived the taking of Samaria. But see the preceding account of this prophet.
I think the first verse to be a title to this book added by the compiler of his prophecies, and that it relates more to facts which took place in those reigns, and had been predicted by Hosea, who would only be said to have prophesied under an those kings. by his predictions, which were consecutively fulfilled under them. By those, though dead, he continued to speak. The prophet's work properly begins at Hos 1:2; hence called, "The beginning of the word of the Lord by Hosea."
Albert Barnes: Notes on the Bible - 1834
1:1: The word of the Lord, that came unto Hosea - Hosea, at the very beginning of his prophecy, declares that all this, which he delivered, came, not from his own mind but from God. As Paul says, "Paul an Apostle, not of men neither by man, but by Jesus Christ, and God the Father." He refers all to God, and claims all obedience to Him. That word came to him; it existed then before, in the mind of God. It was first God's, then it became the prophet's, receiving it from God. So it is said, "the word of God came to John" Luk 3:2.
Hosea - i. e., "Salvation, or, the Lord saveth." The prophet bare the name of our Lord Jesus, whom he foretold and of whom he was a type. "Son of Beeri, i. e., my well or welling-forth." God ordained that the name of his father too should signify truth. From God, as from the fountain of life, Hosea drew the living waters, which he poured out to the people. "With joy shall ye draw water out of the wells of salvation" Isa 12:3.
In the days of Uzziah ... - Hosea, although a prophet of Israel, marks his prophecy by the names of the kings of Judah, because the kingdom of Judah was the kingdom of the theocracy, the line of David to which the promises of God were made. As Elisha, to whose office he succeeded, turned away from Jehoram Kg2 3:13-14, saying, "get thee to the prophets of thy father, and to the prophets of thy mother," and owned Jehoshaphat king of Judah only, so, in the title of his prophecy, Hosea at once expresses that the kingdom of Judah alone was legitimate. He adds the name of Jeroboam, partly as the last king of Israel whom, by virtue of His promise to Jehu, God helped; partly to show that God never left Israel unwarned. Jeroboam I was warned first by the prophet 1 Kings 13, who by his own untimely death, as well as in his prophecy, was a witness to the strictness of God's judgments, and then by Ahijah 1 Kings 14; Baasha by Jehu, son of Hanani 1 Kings 16; Ahab, by Elijah and Micaiah son of Imla; Ahaziah by Elijah 2 Kings 1; Jehoram by Elisha who exercised his office until the days of Joash Kg2 13:14.
So, in the days of Jeroboam II, God raised up Hosea, Amos and Jonah. "The kings and people of Israel then were without excuse, since God never ceased to send His prophets among them; in no reign did the voice of the prophets fail, warning of the coming wrath of God, until it came." While Jeroboam was recovering to Israel a larger rule than it had ever had since it separated from Judah, annexing to it Damascus Kg2 14:28 which had been lost to Judah even in the days of Solomon, and from which Israel had of late so greatly suffered, Hosea was sent to forewarn it of its destruction. God alone could utter "such a voice of thunder out of the midst of such a cloudless sky." Jeroboam doubtless thought that his house would, through its own strength, survive the period which God had pledged to it. "But temporal prosperity is no proof either of stability or of the favor of God. Where the law of God is observed, there, even amid the pressure of outward calamity, is the assurance of ultimate prosperity. Where God is disobeyed, there is the pledge of coming destruction. The seasons when men feel most secure against future chastisement, are often the preludes of the most signal Rev_olutions."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:1: word: Jer 1:2, Jer 1:4; Eze 1:3; Joe 1:1; Jon 1:1; Zac 1:1; Joh 10:35; Pe2 1:21
Hosea: Rom 9:25, Osee
in: Isa 1:1; Mic 1:1
Uzziah: Kg2 14:16-29, Kg2 15:1, Kg2 15:2, Kg2 15:32, Kg2 16:1-20, Kg2 18:1-37; ch2 26:1-32:33
Carl Friedrich Keil and Franz Delitzsch
1:1
Hos 1:1 contains the heading to the whole of the book of Hosea, the contents of which have already been discussed in the Introduction, and defended against the objections that have been raised, so that there is no tenable ground for refusing to admit its integrity and genuineness. The techillath dibber-Yehōvâh with which Hos 1:2 introduces the prophecy, necessarily presupposes a heading announcing the period of the prophet's ministry; and the "twisted, un-Hebrew expression," which Hitzig properly finds to be so objectionable in the translation, "in the days of Jeroboam, etc., was the commencement of Jehovah's speaking," etc., does not prove that the heading is spurious, but simply that Hitzig's construction is false, i.e., that techillath dibber-Yehōvâh is not in apposition to Hos 1:1, but the heading in Hos 1:1 contains an independent statement; whilst the notice as to time, with which Hos 1:2 opens, does not belong to the heading of the whole book, but simply to the prophecy which follows in Hosea 1-3.
Geneva 1599
1:1 The word of the LORD that came unto Hosea, the son of Beeri, in the days (a) of Uzziah, Jotham, Ahaz, [and] Hezekiah, (b) kings of Judah, and in the days of Jeroboam the son of Joash, king of Israel.
The Argument - After the ten tribes had fallen away from God by the wicked and subtle counsel of Jeroboam, the son of Neba, and instead of his true service commanded by his word, worshipped him according to their own imaginings and traditions of men, giving themselves to most vile idolatry and superstition, the Lord from time to time sent them Prophets to call them to repentance. But they grew even worse and worse, and still abused God's benefits. Therefore now when their prosperity was at the highest under Jeroboam, the son of Joash, God sent Hosea and Amos to the Israelites (as he did at the same time send Isaiah and Micah to those of Judah) to condemn them for their ingratitude. And whereas they thought themselves to be greatly in the favour of God, and to be his people, the Prophet calls them bastards and children born in adultery: and therefore shows them that God would take away their kingdom, and give them to the Assyrians to be led away captives. Thus Hosea faithfully executed his office for the space of seventy years, though they remained still in their vices and wickedness and derided the Prophets, and condemned God's judgments. And because they would neither be discouraged with threatening only, nor should they flatter themselves by the sweetness of God's promises, he sets before them the two principal parts of the Law, which are the promise of salvation, and the doctrine of life. For the first part he directs the faithful to the Messiah, by whom alone they would have true deliverance: and for the second, he uses threatenings and menaces to bring them from their wicked manners and vices: and this is the chief scope of all the Prophets, either by God's promises to allure them to be godly, or else by threatenings of his judgments to scare them from vice. And even though the whole Law contains these two points, yet the Prophets moreover note distinctly both the time of God's judgments and the manner.
(a) Also called Azariah, who being a leper was disposed from his kingdom.
(b) So that it may be gathered by the reign of these four kings that he preached about eighty years.
John Gill
1:1 The word of the Lord that came unto Hosea,.... Whose name is the same with Joshua and Jesus, and signifies a saviour; he was in some things a type of Christ the Saviour, and prophesied of him, and salvation by him; and was the instrument and means of saving men, as all true prophets were, and faithful ministers of the word are: to him the word of the Lord, revealing his mind and will, was brought by the Spirit of God, and impressed upon his mind; and it was committed to him to be delivered unto others. This is the general title of the whole book, showing the divine original and authority of it:
the son of Beeri; which is added to distinguish him from another of the same name; and perhaps his father's name was famous in Israel, and therefore mentioned. The Jews have a rule, that where a prophet's father's name is mentioned, it shows that he was the son of a prophet; but this is not to be depended upon; and some of them say that this is the same with Beerah, a prince of the Reubenites, who was carried captive by Tiglathpileser king of Assyria, 1Chron 5:6, but the name is different; nor does the chronology seem so well to agree with him; and especially he cannot be the father of Hosea, if he was of the tribe of Issachar, as some have affirmed:
in the days of Uzziah, Jotham, Ahaz, and Hezekiah, kings of Judah, and in the days of Jeroboam the son of Joash, king of Israel; from whence it appears that Hosea prophesied long, and lived to a great age; for from the last year of Jeroboam, which was the fifteenth of Uzziah, to the first of Hezekiah, must be sixty nine years; for Jeroboam reigned forty one years, and in the twenty seventh of his reign began Uzziah or Azariah to reign over Judah, and he reigned fifty two years, 4Kings 14:23, so that Uzziah reigned thirty seven years after the death of Jeroboam, through which time Hosea prophesied; Jotham after him reigned sixteen years, and so many reigned Ahaz, 4Kings 15:23, so that without reckoning any part, either of Jeroboam's reign, or Hezekiah's, he must prophesy sixty nine years, and, no doubt, did upwards of seventy, very probably eighty, the Jews say ninety; and allowing him to be twenty four or five years of age when he begun to prophesy, or only twenty (for it is certain he was at an age fit to marry, as appears by the prophecy), he: must live to be upwards of a hundred years; and in all probability he lived to see not only part of Israel carried captive by Tiglathpileser, which is certain; but the entire destruction of the ten tribes by Shalmaneser, which he prophesied of. Jeroboam king of Israel is mentioned last, though prior to these kings of Judah; because Hosea's prophecy is chiefly against Israel, and began in his reign, when they were in a flourishing condition. It appears from hence that Isaiah, Amos, and Micah, were contemporary with him; see Is 1:1, within this compass of time Hosea prophesied lived Lycurgus the famous lawgiver of the Lacedemonians, and Hesiod the Greek poet; and Rome began to be built.
(h) Shalsheleth Hakabala, fol. 12. 1.
Robert Jamieson, A. R. Fausset and David Brown
1:1 INSCRIPTION. (Hos 1:1-11)
Spiritual whoredom of Israel set forth by symbolical acts; Gomer taken to wife at God's command: Jezreel, Lo-ruhamah, and Lo-Ammi, the children. Yet a promise of Judah and Israel's restoration.
The word of the Lord that came unto Hosea--See Introduction.
Jeroboam--the second; who died in the fifteenth year of Uzziah's forty-one years' reign. From his time forth all Israel's kings worshipped false gods: Zachariah (4Kings 15:9), Menahem (4Kings 15:18), Pekahiah (4Kings 15:24), Pekah (4Kings 15:28), Hoshea (4Kings 17:2). As Israel was most flourishing externally under Jeroboam II, who recovered the possessions seized on by Syria, Hosea's prophecy of its downfall at that time was the more striking as it could not have been foreseen by mere human sagacity. Jonah the prophet had promised success to Jeroboam II from God, not for the king's merit, but from God's mercy to Israel; so the coast of Israel was restored by Jeroboam II from the entering of Hamath to the sea of the plain (4Kings 14:23-27).
1:21:2: Սկիզբն բանից Տեառն առ Ովսէէ։ Եւ ասէ Տէր ցՈվսէէ. Գնա ա՛ռ դու քեզ կին պոռնկութեան, եւ որդի՛ս պոռնկութեան. զի պոռնկելով պոռնկեսցի երկիր ՚ի Տեառնէ[10352]։ [10352] Օրինակ մի ՚ի բաց թողեալ զվերնագիր առաջին համարոյն՝ այսպէս սկիզբն առնէ մարգարէութեանս. Եւ եղեւ բան Տեառն առ Ովսէէ. եւ ասէ Տէր ցՈվսէէ գնա՛ ա՛ռ դու առ քեզ կին։ ՚Ի բազումս պակասի. Կին պոռնկութեան, եւ որդիս պոռնկութեան։
2 Օսէէին տրուած Տիրոջ խօսքի սկիզբը: Տէրը ասաց Օսէէին.«Դու գնա՛ եւ քեզ համար մի պոռնիկ կին ա՛ռեւ պոռնկութեան որդիներ,որովհետեւ երկիրը չափից դուրս պիտի պոռնկանայ Տիրոջ դէմ»:
2 Ովսէէի միջոցով եղած Տէրոջը խօսքին սկիզբը։ Տէրը ըսաւ Ովսէէին. «Գնա՛, քեզի պոռնկութեան կին մը ու պոռնկութեան տղաքներ ա՛ռ, քանզի երկիրը Տէրոջմէ խոտորելով՝ խիստ շատ պոռնկացաւ»։
Սկիզբն բանից Տեառն առ Ովսէէ: Եւ ասէ Տէր ցՈվսէէ. Գնա առ դու քեզ կին պոռնկութեան, եւ որդիս պոռնկութեան. զի պոռնկելով [2]պոռնկեսցի երկիր ի Տեառնէ:

1:2: Սկիզբն բանից Տեառն առ Ովսէէ։ Եւ ասէ Տէր ցՈվսէէ. Գնա ա՛ռ դու քեզ կին պոռնկութեան, եւ որդի՛ս պոռնկութեան. զի պոռնկելով պոռնկեսցի երկիր ՚ի Տեառնէ[10352]։
[10352] Օրինակ մի ՚ի բաց թողեալ զվերնագիր առաջին համարոյն՝ այսպէս սկիզբն առնէ մարգարէութեանս. Եւ եղեւ բան Տեառն առ Ովսէէ. եւ ասէ Տէր ցՈվսէէ գնա՛ ա՛ռ դու առ քեզ կին։ ՚Ի բազումս պակասի. Կին պոռնկութեան, եւ որդիս պոռնկութեան։
2 Օսէէին տրուած Տիրոջ խօսքի սկիզբը: Տէրը ասաց Օսէէին.«Դու գնա՛ եւ քեզ համար մի պոռնիկ կին ա՛ռեւ պոռնկութեան որդիներ,որովհետեւ երկիրը չափից դուրս պիտի պոռնկանայ Տիրոջ դէմ»:
2 Ովսէէի միջոցով եղած Տէրոջը խօսքին սկիզբը։ Տէրը ըսաւ Ովսէէին. «Գնա՛, քեզի պոռնկութեան կին մը ու պոռնկութեան տղաքներ ա՛ռ, քանզի երկիրը Տէրոջմէ խոտորելով՝ խիստ շատ պոռնկացաւ»։
zohrab-1805▾ eastern-1994▾ western am▾
1:21:2 Начало слова Господня к Осии. И сказал Господь Осии: иди, возьми себе жену блудницу и детей блуда; ибо сильно блудодействует земля сия, отступив от Господа.
1:2 ἀρχὴ αρχη origin; beginning λόγου λογος word; log κυρίου κυριος lord; master πρὸς προς to; toward Ωσηε ωσηε Hōsēe; Osie καὶ και and; even εἶπεν επω say; speak κύριος κυριος lord; master πρὸς προς to; toward Ωσηε ωσηε Hōsēe; Osie βάδιζε βαδιζω take; get σεαυτῷ σεαυτου of yourself γυναῖκα γυνη woman; wife πορνείας πορνεια prostitution; depravity καὶ και and; even τέκνα τεκνον child πορνείας πορνεια prostitution; depravity διότι διοτι because; that ἐκπορνεύουσα εκπορνευω prostitute out / herself; depraved ἐκπορνεύσει εκπορνευω prostitute out / herself; depraved ἡ ο the γῆ γη earth; land ἀπὸ απο from; away ὄπισθεν οπισθεν from behind; in back of τοῦ ο the κυρίου κυριος lord; master
1:2 תְּחִלַּ֥ת tᵊḥillˌaṯ תְּחִלָּה beginning דִּבֶּר־ dibber- דבר speak יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH בְּ bᵊ בְּ in הֹושֵׁ֑עַ פ hôšˈēₐʕ f הֹושֵׁעַ Hosea וַ wa וְ and יֹּ֨אמֶר yyˌōmer אמר say יְהוָ֜ה [yᵊhwˈāh] יְהוָה YHWH אֶל־ ʔel- אֶל to הֹושֵׁ֗עַ hôšˈēₐʕ הֹושֵׁעַ Hosea לֵ֣ךְ lˈēḵ הלך walk קַח־ qaḥ- לקח take לְךָ֞ lᵊḵˈā לְ to אֵ֤שֶׁת ʔˈēšeṯ אִשָּׁה woman זְנוּנִים֙ zᵊnûnîm זְנוּנִים fornication וְ wᵊ וְ and יַלְדֵ֣י yalᵊḏˈê יֶלֶד boy זְנוּנִ֔ים zᵊnûnˈîm זְנוּנִים fornication כִּֽי־ kˈî- כִּי that זָנֹ֤ה zānˈō זנה fornicate תִזְנֶה֙ ṯiznˌeh זנה fornicate הָ hā הַ the אָ֔רֶץ ʔˈāreṣ אֶרֶץ earth מֵֽ mˈē מִן from אַחֲרֵ֖י ʔaḥᵃrˌê אַחַר after יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
1:2. principium loquendi Dominum in Osee et dixit Dominus ad Osee vade sume tibi uxorem fornicationum et filios fornicationum quia fornicans fornicabitur terra a DominoThe beginning of the Lord's speaking by Osee: and the Lord said to Osee: Go, take thee a wife of fornications, and have of her children of fornications: for the land by fornication shall depart from the Lord.
2. When the LORD spake at the first by Hosea, the LORD said unto Hosea, Go, take unto thee a wife of whoredom and children of whoredom: for the land doth commit great whoredom, departing from the LORD.
The beginning of the word of the LORD by Hosea. And the LORD said to Hosea, Go, take unto thee a wife of whoredoms and children of whoredoms: for the land hath committed great whoredom, [departing] from the LORD:

1:2 Начало слова Господня к Осии. И сказал Господь Осии: иди, возьми себе жену блудницу и детей блуда; ибо сильно блудодействует земля сия, отступив от Господа.
1:2
ἀρχὴ αρχη origin; beginning
λόγου λογος word; log
κυρίου κυριος lord; master
πρὸς προς to; toward
Ωσηε ωσηε Hōsēe; Osie
καὶ και and; even
εἶπεν επω say; speak
κύριος κυριος lord; master
πρὸς προς to; toward
Ωσηε ωσηε Hōsēe; Osie
βάδιζε βαδιζω take; get
σεαυτῷ σεαυτου of yourself
γυναῖκα γυνη woman; wife
πορνείας πορνεια prostitution; depravity
καὶ και and; even
τέκνα τεκνον child
πορνείας πορνεια prostitution; depravity
διότι διοτι because; that
ἐκπορνεύουσα εκπορνευω prostitute out / herself; depraved
ἐκπορνεύσει εκπορνευω prostitute out / herself; depraved
ἡ ο the
γῆ γη earth; land
ἀπὸ απο from; away
ὄπισθεν οπισθεν from behind; in back of
τοῦ ο the
κυρίου κυριος lord; master
1:2
תְּחִלַּ֥ת tᵊḥillˌaṯ תְּחִלָּה beginning
דִּבֶּר־ dibber- דבר speak
יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH
בְּ bᵊ בְּ in
הֹושֵׁ֑עַ פ hôšˈēₐʕ f הֹושֵׁעַ Hosea
וַ wa וְ and
יֹּ֨אמֶר yyˌōmer אמר say
יְהוָ֜ה [yᵊhwˈāh] יְהוָה YHWH
אֶל־ ʔel- אֶל to
הֹושֵׁ֗עַ hôšˈēₐʕ הֹושֵׁעַ Hosea
לֵ֣ךְ lˈēḵ הלך walk
קַח־ qaḥ- לקח take
לְךָ֞ lᵊḵˈā לְ to
אֵ֤שֶׁת ʔˈēšeṯ אִשָּׁה woman
זְנוּנִים֙ zᵊnûnîm זְנוּנִים fornication
וְ wᵊ וְ and
יַלְדֵ֣י yalᵊḏˈê יֶלֶד boy
זְנוּנִ֔ים zᵊnûnˈîm זְנוּנִים fornication
כִּֽי־ kˈî- כִּי that
זָנֹ֤ה zānˈō זנה fornicate
תִזְנֶה֙ ṯiznˌeh זנה fornicate
הָ hā הַ the
אָ֔רֶץ ʔˈāreṣ אֶרֶץ earth
מֵֽ mˈē מִן from
אַחֲרֵ֖י ʔaḥᵃrˌê אַחַר after
יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
1:2. principium loquendi Dominum in Osee et dixit Dominus ad Osee vade sume tibi uxorem fornicationum et filios fornicationum quia fornicans fornicabitur terra a Domino
The beginning of the Lord's speaking by Osee: and the Lord said to Osee: Go, take thee a wife of fornications, and have of her children of fornications: for the land by fornication shall depart from the Lord.
2. When the LORD spake at the first by Hosea, the LORD said unto Hosea, Go, take unto thee a wife of whoredom and children of whoredom: for the land doth commit great whoredom, departing from the LORD.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
2. Начало слова Господня к Осии: надписание, относящееся, как полагают, к первым трем главам кн. Осии. - Со второй половины ст. 2-го начинается описание символического действия. В этом символическом действии (ср. еще примеч. к г. III) пророк изображает Иегову, блудница Гомерь - народ Израильский, дети блудницы - современное пророку поколение Израиля. Преступная жизнь Гомери - образ идолопоклоннической жизни Израиля, символические имена детей ее - предсказание будущей судьбы народа Израильского. - Осия получает повеление от Господа взять жену блудницу (escheth senunim) и детей блуда (jaldej senunim) для выражения того, что земля Израильская сильно блудодействует. Выражение (akach ischsich) "взять жену" значит на библейском языке - вступить в брак (Ср. Быт IV:19; VI:2; XIX:14; XXV:1). Таким образом, пророку не просто повелевается взять женщину в дом - (напр. с целью исправления ее) или вступить с нею в плотские отношения, а именно - вступить с нею в законный брак. Женщина, которую повелевается пророку взять, называется escheth senunim, женою блудодеяний, т. е. всецело преданной блуду. Хотя слово sanun, блуд, употребляется в Библии, и в частности у пророка Осии, нередко в смысле переносном, обозначая идолослужение (Ср. Ос II:2, 4, 5; III:1; IV:2, 10, 11-15), в рассматриваемом стихе, как ясно из контекста, пророк говорит о блуде в собственном смысле. Многие комментаторы (Гитциг, Генгстенберг, Гоонакер) полагают, что женщина называется блудницей не в отношении ее прошлого, а ввиду ее будущей неверности пророку. И детей блуда, vejaldej senunim, в слав. (из Вульгата) и роди (fac) чада блужения. О каких детях блуда идет речь? Образ выражения пророка (иди, возьми), как будто говорит о том, что дети блужения - добрачные дети Гомери, отличающиеся от названных далее (Изреель, Лорухама, Лоамми). Пророк, таким образом, получает повеление взять этих детей, т. е. вероятно, признать их своими, усыновить. Но по мнению большинства экзегетов (Ефрем Сирин, блаж. Феодорит, Генгстенберг, Новак) в ст. 2-м разумеются будущие дети пророка, имена которых названы далее в ст. 3, 6, 8: и которые родились по вступлении Гомери в брак с пророком. Они называются детьми блуда или потому, что явились плодом супружеской неверности Гомери, или ввиду их собственной нравственной испорченности. Таким образом, характеристика Гомери и детей в ст. 2: делается на основании предвещания будущей их жизни. Ибо сильно блудодействует земля сия, отступивши от Господа. Пророк имеет в виду только землю десятиколенного царства, так как по ст. 7-му именно ей предстоит кара за блудодеяние. Под последним пророк разумеет идолослужение.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
2 The beginning of the word of the LORD by Hosea. And the LORD said to Hosea, Go, take unto thee a wife of whoredoms and children of whoredoms: for the land hath committed great whoredom, departing from the LORD. 3 So he went and took Gomer the daughter of Diblaim; which conceived, and bare him a son. 4 And the LORD said unto him, Call his name Jezreel; for yet a little while, and I will avenge the blood of Jezreel upon the house of Jehu, and will cause to cease the kingdom of the house of Israel. 5 And it shall come to pass at that day, that I will break the bow of Israel in the valley of Jezreel. 6 And she conceived again, and bare a daughter. And God said unto him, Call her name Lo-ruhamah: for I will no more have mercy upon the house of Israel; but I will utterly take them away. 7 But I will have mercy upon the house of Judah, and will save them by the LORD their God, and will not save them by bow, nor by sword, nor by battle, by horses, nor by horsemen.
These words, The beginning of the word of the Lord by Hosea, may refer either, 1. To that glorious set of prophets which was raised up about this time. About this time there lived and prophesied Joel, Amos, Micah, Jonah, Obadiah, and Isaiah; but Hosea was the first of them that foretold the destruction of Israel; the beginning of this word of the Lord was by him. We read in the history of this Jeroboam here named (2 Kings xiv. 27) that the Lord had not yet said he would blot out the name of Israel, but soon after he said he would, and Hosea was the man that began to say it, which made it so much the harder task to him, to be the first that should carry an unpleasing message and some time before any were raised up to second him. Or, rather, 2. To Hosea's own prophecies. This was the first message God sent him upon to this people, to tell them that they were an evil and an adulterous generation. He might have desired to be excused from dealing so roughly with them till he had gained authority and reputation, and some interest in their affections. No; he must begin with this, that they might know what to expect from a prophet of the Lord. Nay, he must not only preach this to them, but he must write it, and publish it, and leave it upon record as a witness against them. Now here,
I. The prophet must, as it were in a looking-glass, show them their sin, and show it to be exceedingly sinful, exceedingly hateful. The prophet is ordered to take unto him a wife of whoredoms and children of whoredoms, v. 2. And he did so, v. 3. He married a woman of ill fame, Gomer the daughter of Diblaim, not one that had been married and had committed adultery, for then she must have been put to death, but one that had lived scandalously in the single state. To marry such a one was not malum in se--evil in itself, but only malum per accidens--incidentally an evil, not prudent, decent, or expedient, and therefore forbidden to the priests, and which, if it were really done, would be an affliction to the prophet (it is threatened as a curse on Amaziah that his wife should be a harlot, Amos vii. 17), but not a sin when God commanded it for a holy end; nay, if commanded, it was his duty, and he must trust God with his reputation. But most commentators think that it was done in vision, or that it is no more than a parable; and that was a way of teaching commonly used among the ancients, particularly prophets; what they meant of others they transferred to themselves in a figure, as St. Paul speaks, 1 Cor. iv. 6. He must take a wife of whoredoms, and have such children by her as every one would suspect, though born in wedlock, to be children of whoredoms, begotten in adultery, because it is too common for those who have lived lewdly in the single state to live no better in the married state. "Now" (saith God) "Hosea, this people is to me such a dishonour, and such a grief and vexation, as a wife of whoredoms and children of whoredoms would be to thee. For the land has committed great whoredoms." In all instances of wickedness they had departed from the Lord; but their idolatry especially is the whoredom they are here charged with. Giving that glory to any creature which is due to God alone is such an injury and affront to God as for a wife to embrace the bosom of a stranger is to her husband. It is especially so in those that have made a profession of religion, and have been taken into covenant with God; it is breaking the marriage-bond; it is a heinous odious sin, and, as much as any thing, besots the mind and takes away the heart. Idolatry is great whoredom, worse than any other; it is departing from the Lord, to whom we lie under greater obligations than any wife does or can do to her husband. The land has committed whoredom; it is not here and there a particular person that is guilty of idolatry, but the whole land is polluted with it; the sin has become national, the disease epidemical. What an odious thing would it be for the prophet, a holy man, to have a whorish wife, and children whorish like her! What an exercise would it be of his patience, and, if she persisted in it, what could be expected but that he should give her a bill of divorce! And is it not then much more offensive to the holy God to have such a people as this to be called by his name and have a place in his house? How great is his patience with them! And how justly may he cast them off! It was as if he should have married Gomer the daughter of Diblaim, who probably was at that time a noted harlot. The land of Israel was like Gomer the daughter of Diblaim. Gomer signifies corruption; Diblaim signifies two cakes, or lumps of figs; this denotes that Israel was near to ruin, and that their luxury and sensuality were the cause of it. They were as the evil figs that could not be eaten, they were so evil. It intimates sin to be the daughter of plenty and destruction the daughter of the abuse of plenty. Some give this sense of the command here given to the prophet: "Go, take thee a wife of whoredoms, for, if thou shouldst go to seek for an honest modest woman, thou wouldst not find any such, for the whole land, and all the people of it, are given to whoredom, the usual concomitant of idolatry."
II. The prophet must, as it were through a perspective glass, show them their ruin; and this he does in the names given to the children born of this adulteress; for as lust, when it has conceived, brings forth sin, so sin, when it is finished, brings forth death.
1. He foretels the fall of the royal family in the name he is appointed to give to his first child, which was a son: Call his name Jezreel, v. 4. We find that the prophet Isaiah gave prophetical names to his children (Isa. vii. 3; viii. 3), so this prophet here. Jezreel signifies the seed of God (so they should have been); but it signifies also the scattered of God; they shall be as sheep on the mountains that have no shepherds. Call them not Israel, which signifies dominion, they have lost all the honour of that name; but call them Jezreel, which signifies dispersion, for those that have departed from the Lord will wander endlessly. Hitherto they have been scattered as seek; let them now be scattered as chaff. Jezreel was the name of one of the royal seats of the kings of Israel; it was a beautiful city, seated in a pleasant valley, and it is with allusion to that city that this child is called Jezreel, for yet a little while and I will avenge the blood of Jezreel upon the house of Jehu, from whom the present king, Jeroboam, was lineally descended. The house of Jehu smarted for the sins of Jehu, for God often lays up men's iniquity for their children and visits it upon them. It is the kingdom of the house of Israel, which may be meant either of the present royal family, that of Jehu, which God did quickly cause to cease (for the son of this Jeroboam, Zechariah, reigned but six months, and he was the last of Jehu's race), or of the whole kingdom in general, which continued corrupt and wicked, and which was made to cease in the reign of Hoshea, about seventy years after; and with God that is but a little while. Note, Note, Neither the pomp of kings nor the power of kingdoms can secure them from God's destroying judgments, if they continue to rebel against him. (2.) What is the ground of this controversy: I will revenge the blood of Jezreel upon the house of Jehu, the blood which Jehu shed at Jezreel, when by commission from God and in obedience to his command, he utterly destroyed the house of Ahab, and all that were in alliance with it, with all the worshippers of Baal. God approved of what he did (2 Kings x. 30): Thou has done well in executing that which is right in my eyes; and yet here God will avenge that blood upon the house of Jehu, when the time has expired during which it was promised that his family should reign, even to the fourth generation. But how comes the same action to be both rewarded and punished? Very justly; the matter of it was good; it was the execution of a righteous sentence passed upon the house of Ahab, and, as such, it was rewarded; but Jehu did it not in a right manner; he aimed at his own advancement, not at the glory of God, and mingled his own resentments with the execution of God's justice. He did it with a malice against the sinners, but not with any antipathy to the sin; for he kept up the worship of the golden calves, and took no heed to walk in the law of God, 2 Kings x. 31. And therefore when the measure of the iniquity of his house was full, and God came to reckon with them, the first article in the account is (and, being first, it is put for all the rest) for the blood of the house of Ahab, here called the blood of Jezreel. Thus when the house of Baasha was rooted out it was because he did like the house of Jeroboam, and because he killed him, 1 Kings xvi. 7. Note, Those that are entrusted with the administration of justice are concerned to see to it that they do it from a right principle and with a right intention, and that they do not themselves live in those sins which they punish in others, lest even their just executions should be reckoned for, another day, as little less than murders. (3.) How far the controversy shall proceed; it shall be not a correction, but a destruction. Some make those words, I will visit, or appoint, the blood of Jezreel upon the house of Jehu, to signify, not as we read it the revenging of that bloodshed, but the repeating of that bloodshed: "I will punish the house of Jehu, as I punished the house of Ahab, because Jehu did not take warning by the punishment of his predecessors, but trod in the steps of their idolatry. And after the house of Jehu is destroyed I will cause to cease the kingdom of the house of Israel; I will begin to bring it down, though now it flourish." After the death of Zechariah, the last of the house of Jehu, the kingdom of the ten tribes went to decay, and dwindled sensibly. And, in order to the ruin of it, it is threatened (v. 5), I will break the bow of Israel in the valley of Jezreel; the strength of the warriors of Israel, so the Chaldee. God will disable them either to defend themselves or to resist their enemies. And the bow abiding in strength, and being renewed in the hand, intimates a growing power, so the breaking of the bow intimates a sinking ruined power. The bow shall be broken in the valley of Jezreel, where, probably, the armoury was; or, it may be, in that valley some battle was fought, wherein the kingdom of Israel was very much weakened. Note, There is no fence against God's controversy; when he comes forth against a people their strong bows are soon broken and their strong-holds broken down. In the valley of Jezreel they shed that blood which the righteous God would in that very place avenge upon them; as some notorious malefactors are hanged in chains just where the villainy they suffer for was perpetrated, that the punishment may answer the sin.
2. He foretels God's abandoning the whole nation in the name he gives to the second child. This was a daughter, as the former was a son, to intimate that both sons and daughters had corrupted their way. Some make to signify that Israel grew effeminate, and was thereby enfeebled and made weak. Call the name of this daughter Lo-ruhamah--not beloved (so it is translated Rom. ix. 25), or not having obtained mercy, so it is translated 1 Pet. ii. 10. It comes all to one. This reads the doom of the house of Israel: I will no more have mercy upon them. It intimates that God had shown them great mercy, but they had abused his favours, and forfeited them, and now he would show them favour no more. Note, Those that forsake their own mercies for lying vanities have reason to expect that their own mercies should forsake them, and that they should be left to their lying vanities, Jonah ii. 8. Sin turns away the mercy of God even from the house of Israel, his own professing people, whose case is sad indeed when God says that he will no more have mercy upon them. And then it follows, I will utterly take them away, will utterly remove them (so some), will utterly pluck them up, so others. Note, When the streams of mercy are stopped we can expect no other than that the vials of wrath should be opened. Those whom God will no more have mercy upon shall be utterly taken away, as dross and dung. The word for taking away sometimes signifies to forgive sin; and some take it in that sense here: I will no more have mercy upon them, though in pardoning I have pardoned them heretofore. Though God has borne long, he will not bear always, with a people that hate to be reformed. Or, I will no more have mercy upon them, that I should in any wise pardon them, or (as our margin reads it) that I should altogether pardon them. If pardoning mercy is denied, no other mercy can be expected, for that opens the door to all the rest. Some make this to speak comfort: I will no more have mercy upon them till in pardoning I shall pardon them, that is, till the Redeemer comes to Zion to turn away ungodliness from Jacob. The Chaldee reads it, But, if they repent, in pardoning I will pardon them. Even the greatest sinners, if in time they bethink themselves and return, will find that there is forgiveness with God.
III. He must show them what mercy God had in store for the house of Judah, at the same time that he was thus contending with the house of Israel (v. 7): But I will have mercy upon the house of Judah. Note, Though some are justly cast off for their disobedience, yet God will always secure to himself a remnant that shall be the vessels and monuments of mercy. When divine justice is glorified in some, yet there are others in whom free grace is glorified. And, though some through unbelief are broken off, yet God will have a church in this world till the end of time. It aggravates the rejection of Israel that God will have mercy on Judah, and not on them, and magnifies God's mercy to Judah that, though they also have done wickedly, yet God did not reject them, as he rejected Israel: I will have mercy upon them and will save them. Note, Our salvation is owing purely to God's mercy, and not to any merit of our own. Now,
1. This, without doubt, refers to the temporal salvations which God wrought for Judah in a distinguishing way, the favours shown to them and not to Israel. When the Assyrian armies had destroyed Samaria, and carried the ten tribes away into captivity, they proceeded to besiege Jerusalem; but God had mercy on the house of Judah, and saved them by the vast slaughter which an angel made, in one night, in the camp of the Assyrians; then they were saved by the Lord their God immediately, and not by sword or bow. When the ten tribes were continued in their captivity, and their land was possessed by others, they being utterly taken away, God had mercy on the house of Judah and saved them, and, after seventy years, brought them back, not by might or power, but by the Spirit of the Lord of hosts, Zech. iv. 6. I will save them by the Lord their God, that is, by myself. God will be exalted in his own strength, will take the work into his own hands. That salvation is sure which he undertakes to be the author of; for, if he will work, none shall hinder. And that salvation is most acceptable which he does by himself. So the Lord alone did lead him. The less there is of man in any salvation, and the more of God, the brighter it shines and the sweeter it tastes. I will save them in the word of the Lord (so the Chaldee), for the sake of Christ, the eternal word, and by his power. I will save them not by bow nor by sword, that is, (1.) They shall be saved when they are reduced to so low an ebb that they have neither bow nor sword to defend themselves with, Judg. v. 8; 1 Sam. xiii. 22. (2.) They shall be saved by the Lord when they are brought off from trusting to their own strength and their weapons of war, Ps. xliv. 6. (3.) They shall be saved easily, without the trouble of sword and bow, v. 7. Isa. ix. 5, I will save them by the Lord their God. In the calling him their God, he upbraids the ten tribes who had cast him off from being theirs, for which reason he had cast them off, and intimates what was the true reason why he had mercy, distinguishing mercy, for the house of Judah, and saved them: it was in pursuance of his covenant with them as the Lord their God, and in recompence for their faithful adherence to him and to his word and worship. But,
2. This may refer also to the salvation of Judah from idolatry, which qualified and prepared them for their other salvations. And this is indeed a salvation by the Lord their God; it is wrought only by the power of his grace, and can never be wrought by sword or bow. Just at the time that the kingdom of Israel was utterly taken away, under Hoshea, the kingdom of Judah was gloriously reformed, under Hezekiah, and was therefore preserved; and in Babylon God saved them from their idolatry first, and then from their captivity.
3. Some make this promise to look forward to the great salvation which, in the fulness of time, was to be wrought out by the Lord our God, Jesus Christ, who came into the world to save his people from their sins.
Adam Clarke: Commentary on the Bible - 1831
1:2: A wife of whoredoms - That is, says Newcome, a wife from among the Israelites, who were remarkable for spiritual fornication, or idolatry. God calls himself the husband of Israel; and this chosen nation owed him the fidelity of a wife. See Exo 34:15; Deu 31:16; Jdg 2:17; Isa 54:5; Jer 3:14; Jer 31:32, Eze 16:17; Eze 23:5, Eze 23:27; Hosea 2, Hos 5:1-15; Rev 17:1, Rev 17:2. He therefore says, with indignation, Go join thyself in marriage to one of those who have committed fornication against me, and raise up children who, by the power of example, will themselves swerve to idolatry. See Hos 5:7. And thus show them that they are radically depraved.
Albert Barnes: Notes on the Bible - 1834
1:2: The beginning of the word of the Lord by Hosea or in Hosea - God first Rev_ealed Himself and His mysteries to the prophet's soul, by His secret inspiration, and then declared, through him, to others, what He had deposited in him. God enlightened him, and then others through the light in him.
And the Lord said unto Hosea - For this thing was to be done by Hosea alone, because God had commanded it, not by others of their own mind. To Isaiah God first Rev_ealed Himself, as sitting in the temple, adored by the Seraphim: to Ezekiel God first appeared, as enthroned above the cherubim in the holy of holies; to Jeremiah God announced that, ere yet he was born, He had sanctified him for this office: to Hosea He enjoined, as the beginning of his prophetic office, an act contrary to man's natural feelings, yet one, by which he became an image of the Redeemer, uniting to Himself what was unholy, in order to make it holy.
Go take unto thee - Since Hosea prophesied some eighty years, he must now have been in early youth, holy, pure, as became a prophet of God. Being called thus early, he had doubtless been formed by God as a chosen instrument of His will, and had, like Samuel, from his first childhood, been trained in true piety and holiness. Yet he was to unite unto him, so long as she lived, one greatly defiled, in order to win her thereby to purity and holiness; herein, a little likeness of our Blessed Lord, who, in the Virgin's womb, to save us, espoused our flesh, in us sinful, in Him all-holy, without motion to sin; and, further, espoused the Church, formed of us who, "whether Jews or Gentiles," were all under sin, aliens from God and gone away from Him, "serving divers lusts and passions Eph 5:27, to make it a glorious Church, without spot or wrinkle."
A wife of whoredoms - i. e., take as a wife, one who up to that time had again and again been guilty of that sin. So "men of bloods" Psa 5:6 are "men given up to bloodshedding;" and our Lord was "a Man of Sorrows Isa 53:3, not occasional only, but manifold and continual, throughout His whole life. She must, then, amid the manifold corruption of Israel, have been repeatedly guilty of that sin, perhaps as an idolatress, thinking of it to be in honor of their foul gods (see the Hos 4:13, note; Hos 4:14, note). She was not like those degraded ones, who cease to bear children; still she must have manifoldly sinned. So much the greater was the obedience of the prophet. Nor could any other woman so shadow forth the manifold defilements of the human race, whose nature our incarnate Lord vouchsafed to unite in His own person to the perfect holiness of the divine nature.
And children of whoredoms - For they shared the disgrace of their mother, although born in lawful marriage. The sins of parents descend also, in a mysterious way, on their children, Sin is contagious, and, unless the entail is cut off by grace, hereditary. The mother thus far portrays man's Rev_olts, before his union with God; the children, our forsaking of God, after we have been made His children. The forefathers of Israel, God tells them, "served other gods, on the other side of the flood" Jos 24:14, (i. e., in Ur of the Chaldees, from where God called Abraham) "and in Egypt." It was out of such defilement, that God took her Eze 23:3, Eze 23:8, and He says, "Thou becamest Mine" Eze 16:8. whom He maketh His, He maketh pure; and of her, not such as she was in herself by nature, but as such as He made her, He says, "I remember thee, the kindness of thy youth, the love of thine espousals when thou wentest after Me, in the wilderness" Jer 2:2. But she soon fell away; and thenceforth there were among them (as there are now among Christians,) "the children of God, the children of the promise, and the children of whoredoms, or of the devil."
For the land ... - This is the reason why God commands Hosea to do this thing, in order to shadow out their foulness and God's mercy. What no man would dare to do Jer 3:1, except at God's bidding, God in a manner doth, restoring to union with Himself those who had gone away from Him. "The land," i. e., Israel, and indirectly, Judah also, and, more widely yet, the whole earth.
Departing from - Literally, "from after the Lord." Our whole life should be Phi 3:13, forgetting the things which are behind, to follow after Him, whom here we can never fully attain unto, God in His Infinite Perfection, yet so as, with our whole heart, "fully to follow after Him." To depart from the Creator and to serve the creature, is adultery; as the Psalmist says, "Thou hast destroyed all them, that go a whoring from Thee" Psa 73:27. He who seeks anything out of God, turns from following Him, and takes to him something else as his god, is unfaithful, and spiritually an adulterer and idolater. For he is an adulterer, who becomes another's than God's.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:2: beginning: Mar 1:1
Go: Hos 3:1; Isa 20:2, Isa 20:3; Jer 13:1-11; Ezek. 4:1-5:17
a wife: That is, says Apb. Newcome, a wife from among the Israelites, who were a people remarkable for spiritual fornication or idolatry.
children: Hos 2:4; Pe2 2:14 *marg.
for: Exo 34:15, Exo 34:16; Deu 31:16; Ch2 21:13; Psa 73:27, Psa 106:39; Jer 2:13; Jer 3:1-4, Jer 3:9; Eze 6:9, Eze 16:1-63, Eze 23:1-49; Rev 17:1, Rev 17:2, Rev 17:5
Carl Friedrich Keil and Franz Delitzsch
1:2
For the purpose of depicting before the eyes of the sinful people the judgment to which Israel has exposed itself through its apostasy from the Lord, Hosea is to marry a prostitute, and beget children by her, whose names are so appointed by Jehovah as to point out the evil fruits of the departure from God. Hos 1:2. "At first, when Jehovah spake to Hosea, Jehovah said to him, God, take thee a wife of whoredom, and children of whoredom; for whoring the land whoreth away from Jehovah." The marriage which the prophet is commanded to contract, is to set forth the fact that the kingdom of Israel has fallen away from the Lord its God, and is sunken in idolatry. Hosea is to commence his prophetic labours by exhibiting this fact. תּחלּת דּבּר יי: literally, "at the commencement of 'Jehovah spake,'" i.e., at the commencement of Jehovah's speaking (dibber is not an infinitive, but a perfect, and techillath an accusative of time (Ges. 118, 2); and through the constructive the following clause is subordinated to techillath as a substantive idea: see Ges. 123, 3, Anm. 1; Ewald, 332, c.). דּבּר with ב, not to speak to a person, or through any one (ב is not = אל), but to speak with (lit., in) a person, expressive of the inwardness or urgency of the speaking (cf. Num 12:6, Num 12:8; Hab 2:1; Zech 1:9, etc.). "Take to thyself:" i.e., marry (a wife). אשׁת זנוּנים is stronger than זונה. A woman of whoredom, is a woman whose business or means of livelihood consists in prostitution. Along with the woman, Hosea is to take children of prostitution as well. The meaning of this is, of course, not that he is first of all to take the woman, and then beget children of prostitution by her, which would require that the two objects should be connected with קח per zeugma, in the sense of "accipe uxorem et suscipe ex ea liberos" (Drus.), or "sume tibi uxorem forn. et fac tibi filios forn." (Vulg.). The children begotten by the prophet from a married harlot-wife, could not be called yaldē zenūnı̄m, since they were not illegitimate children, but legitimate children of the prophet himself; nor is the assumption, that the three children born by the woman, according to Hos 1:3, Hos 1:6, Hos 1:8, were born in adultery, and that the prophet was not their father, in harmony with Hos 1:3, "he took Gomer, and she conceived and bare him a son." Nor can this mode of escaping from the difficulty, which is quite at variance with the text, be vindicated by an appeal to the connection between the figure and the fact. For though this connection "necessarily requires that both the children and the mother should stand in the same relation of estrangement from the lawful husband and father," as Hengstenberg argues; it neither requires that we should assume that the mother had been a chaste virgin before her marriage to the prophet, nor that the children whom she bare to her husband were begotten in adultery, and merely palmed off upon the prophet as his own. The marriage which the prophet was to contract, was simply intended to symbolize the relation already existing between Jehovah and Israel, and not the way in which it had come into existence. The "wife of whoredoms" does not represent the nation of Israel in its virgin state at the conclusion of the covenant at Sinai, but the nation of the ten tribes in its relation to Jehovah at the time of the prophet himself, when the nation, considered as a whole, had become a wife of whoredom, and in its several members resembled children of whoredom. The reference to the children of whoredom, along with the wife of whoredom, indicates unquestionably priori, that the divine command did not contemplate an actual and outward marriage, but simply a symbolical representation of the relation in which the idolatrous Israelites were then standing to the Lord their God. The explanatory clause, "for the land whoreth," etc., clearly points to this. הארץ, "the land," for the population of the land (cf. Hos 4:1). זנה מאחרי יי, to whore from Jehovah, i.e., to fall away from Him (see at Hos 4:12).
Geneva 1599
1:2 The beginning of the word of the LORD by Hosea. And the LORD said to Hosea, Go, take unto thee a wife (c) of whoredoms and children of whoredoms: for the land hath committed great whoredom, [departing] from the LORD.
(c) That is, one that has been a harlot for a long time: not that the Prophet did this thing in effect, but he saw this in a vision, or else was commanded by God to set forth under this parable or figure the idolatry of the Synagogue, and of the people her children.
John Gill
1:2 The beginning of the word of the Lord by Hosea,.... Or "in Hosea" (i); which was internally revealed to him, and was inspired into him, by the Holy Ghost, who first spoke in him, and then by him; not that Hosea was the first of the prophets to whom the word of the Lord came; for there were Moses, Samuel, David, and others, before him; nor the first of the minor prophets, for Jonah, Joel, and Amos; are by some thought to be before him; nor the first of those contemporary with him, as the Jewish writers interpret it, which is not certain, at least not all of them; but the meaning is, that what follows is the first part of his prophecy, or what it began with; by which it appears he was put upon hard service at first, to prophesy against Israel, an idolatrous people, and to do it in such a manner as must be disagreeable to a young man:
and the Lord said to Hosea, go, take thee a wife of whoredoms and children of whoredoms; a woman given to whoredom, a notorious strumpet, one taken out of the stews, and children that were spurious and illegitimate, not born in lawful wedlock. Some think this was really done; that the prophet took a whore, and cohabited with her, or married her which, though forbidden a high priest, was not forbid to a prophet; and had it been against a law, yet the Lord commanding it made it lawful, as in the cases of Abraham's slaying his son, and the Israelites borrowing jewels of the Egyptians; but this seems not likely, since it would not only look like countenancing whoredom, which is contrary to the holy law of God; but must be very dishonourable to the prophet, and render him contemptible to the people; and, besides, would not answer the end proposed, to reprove the spiritual adultery or idolatry of Israel, but rather serve to confirm in it; for how should that appear criminal and abominable to them, which was commanded the prophet by the Lord? others think that the woman he is bid to marry, though before marriage a harlot, was afterwards reformed; but this is directly contrary to Hos 3:1 and besides, the children born of her, whether reformed or not, yet in lawful wedlock could not be called children of whoredom; nor would the above end be answered by it, since such a person would be no fit representative of Israel committing spiritual adultery or idolatry, and continuing in it; and moreover, whether this or the former was the case, the prophecy must be many years delivering; it must be near a year before the first child was born, and the same space must be between the birth of each; so that here must be a long and frequent interruption of the prophecy, which does not seem likely: nor is it probable that he took his own wife, which is the opinion of others, and gave her the character of a whore, and his children with her, and called them children of whoredom, in order to represent and reprove the idolatry of Israel: what Maimonides (k), and the Jewish writers in general, give into, is more agreeable, that this was all done in the vision of prophecy; that it so seemed to the prophet in vision to be really done, and so he related it to the people; but this is liable to objection, that such an impure scene of things should be represented to the mind of the prophet by the Holy Spirit of God; nor can the relation of it be thought to have any good effect upon the people, who would be ready to mock at him, and reproach him for it. It seems best therefore to understand the whole as a parable, and that the prophet, in a parabolical way, is bid to represent the treachery, unfaithfulness, and spiritual adultery of the people of Israel, under the feigned name of an unchaste woman, and of children begotten in fornication; and to show unto them that their case was as if he had taken a woman out of the stews, and her bastards with her; or as if a wife married by him had defiled his bed, and brought him a spurious brood of children. So the Targum interprets it,
"go, prophesy a prophecy against the inhabitants of the idolatrous city, who add to sin:''
for the land hath committed great whoredom, departing from the Lord; or
"for the inhabitants of the land erring, erred from the worship of the Lord,''
as the Targum; that is, the inhabitants of the land of Israel have committed idolatry, which is often in Scripture signified by adultery and whoredom; as an adulterous woman deals treacherously with her husband, so these people had dealt with God, who stood in such a relation to them; see Jer 3:1, this interprets the parable, and shows the reason of using the following symbols and emblems.
(i) , Sept.; in Hosea, V. L. Pagninus, Montanus, Drusius, Tarnovius. (k) Moreh Nevochim, par. 2. 46. Aben Ezra & Kimchi in loc.
John Wesley
1:2 Go take - This was, probably, done in vision, and was to be told to the people, as other visions were: it was parabolically proposed to them, and might have been sufficient to convince the Jews, would they have considered it, as David considered Nathan's parable. A wife of whoredoms and children - Receive and maintain the children she had before.
Robert Jamieson, A. R. Fausset and David Brown
1:2 beginning--not of the prophet's predictions generally, but of those spoken by Hosea.
take . . . wife of whoredoms--not externally acted, but internally and in vision, as a pictorial illustration of Israel's unfaithfulness [HENGSTENBERG]. Compare Ezek 16:8, Ezek 16:15, &c. Besides the loathsomeness of such a marriage, if an external act, it would require years for the birth of three children, which would weaken the symbol (compare Ezek 4:4). HENDERSON objects that there is no hint of the transaction being fictitious: Gomer fell into lewdness after her union with Hosea, not before; for thus only she was a fit symbol of Israel, who lapsed into spiritual whoredom after the marriage contract with God on Sinai, and made even before at the call of the patriarchs of Israel. Gomer is called "a wife of whoredoms," anticipatively.
children of whoredoms--The kingdom collectively is viewed as a mother; the individual subjects of it are spoken of as her children. "Take" being applied to both implies that they refer to the same thing viewed under different aspects. The "children" were not the prophet's own, but born of adultery, and presented to him as his [KITTO, Biblical CyclopÃ&brvbr;dia]. Rather, "children of whoredoms" means that the children, like their mother, fell into spiritual fornication. Compare "bare him a son" (see Hos 2:4-5). Being children of a spiritual whore, they naturally fell into her whorish ways.
1:31:3: Եւ չոգա՛ւ ա՛ռ զԳոմեր՝ դո՛ւստր Դաբելայիմայ. եւ յղացաւ՝ եւ ծնաւ նմա որդի[10353]։ [10353] Բազումք. Եւ չոգաւ եւ ա՛ռ զԳոմեր զդուստր։
3 Նա գնաց ու առաւ Գոմերին՝ Գաբելայիմի աղջկան, որը յղիացաւ եւ որդի ծնեց նրա համար:
3 Անիկա գնաց ու Դաբելայիմին աղջիկը՝ Գոմերը՝ առաւ եւ անիկա յղացաւ ու անոր որդի մը ծնաւ։
Եւ չոգաւ առ զԳոմեր` դուստր Դաբեղայիմայ. եւ յղացաւ եւ ծնաւ նմա որդի:

1:3: Եւ չոգա՛ւ ա՛ռ զԳոմեր՝ դո՛ւստր Դաբելայիմայ. եւ յղացաւ՝ եւ ծնաւ նմա որդի[10353]։
[10353] Բազումք. Եւ չոգաւ եւ ա՛ռ զԳոմեր զդուստր։
3 Նա գնաց ու առաւ Գոմերին՝ Գաբելայիմի աղջկան, որը յղիացաւ եւ որդի ծնեց նրա համար:
3 Անիկա գնաց ու Դաբելայիմին աղջիկը՝ Գոմերը՝ առաւ եւ անիկա յղացաւ ու անոր որդի մը ծնաւ։
zohrab-1805▾ eastern-1994▾ western am▾
1:31:3 И пошел он и взял Гомерь, дочь Дивлаима; и она зачала и родила ему сына.
1:3 καὶ και and; even ἐπορεύθη πορευομαι travel; go καὶ και and; even ἔλαβεν λαμβανω take; get τὴν ο the Γομερ γομερ daughter Δεβηλαιμ δεβηλαιμ and; even συνέλαβεν συλλαμβανω take hold of; conceive καὶ και and; even ἔτεκεν τικτω give birth; produce αὐτῷ αυτος he; him υἱόν υιος son
1:3 וַ wa וְ and יֵּ֨לֶךְ֙ yyˈēleḵ הלך walk וַ wa וְ and יִּקַּ֔ח yyiqqˈaḥ לקח take אֶת־ ʔeṯ- אֵת [object marker] גֹּ֖מֶר gˌōmer גֹּמֶר Gomer בַּת־ baṯ- בַּת daughter דִּבְלָ֑יִם divlˈāyim דִּבְלָיִם Diblaim וַ wa וְ and תַּ֥הַר ttˌahar הרה be pregnant וַ wa וְ and תֵּֽלֶד־ ttˈēleḏ- ילד bear לֹ֖ו lˌô לְ to בֵּֽן׃ bˈēn בֵּן son
1:3. et abiit et accepit Gomer filiam Debelaim et concepit et peperit filiumSo he went and took Gomer, the daughter of Debelaim: and she conceived, and bore him a son.
3. So he went and took Gomer the daughter of Diblaim; and she conceived, and bare him a son.
So he went and took Gomer the daughter of Diblaim; which conceived, and bare him a son:

1:3 И пошел он и взял Гомерь, дочь Дивлаима; и она зачала и родила ему сына.
1:3
καὶ και and; even
ἐπορεύθη πορευομαι travel; go
καὶ και and; even
ἔλαβεν λαμβανω take; get
τὴν ο the
Γομερ γομερ daughter
Δεβηλαιμ δεβηλαιμ and; even
συνέλαβεν συλλαμβανω take hold of; conceive
καὶ και and; even
ἔτεκεν τικτω give birth; produce
αὐτῷ αυτος he; him
υἱόν υιος son
1:3
וַ wa וְ and
יֵּ֨לֶךְ֙ yyˈēleḵ הלך walk
וַ wa וְ and
יִּקַּ֔ח yyiqqˈaḥ לקח take
אֶת־ ʔeṯ- אֵת [object marker]
גֹּ֖מֶר gˌōmer גֹּמֶר Gomer
בַּת־ baṯ- בַּת daughter
דִּבְלָ֑יִם divlˈāyim דִּבְלָיִם Diblaim
וַ wa וְ and
תַּ֥הַר ttˌahar הרה be pregnant
וַ wa וְ and
תֵּֽלֶד־ ttˈēleḏ- ילד bear
לֹ֖ו lˌô לְ to
בֵּֽן׃ bˈēn בֵּן son
1:3. et abiit et accepit Gomer filiam Debelaim et concepit et peperit filium
So he went and took Gomer, the daughter of Debelaim: and she conceived, and bore him a son.
3. So he went and took Gomer the daughter of Diblaim; and she conceived, and bare him a son.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
3. Экзегеты, считающие символическое действие Осии только аллегорией, стараются отыскать аллегорический смысл и в называемых в ст. 3: именах - Гомерь, Дивлаим. Имя Гомерь (Gomer) производят от корня gamar, принимая последний или в значении заканчивать, совершать (Пс LVI:3; CXXXVII:8) или в значении кончаться, прекращаться (Пс VII:10; XI:2; LXXVI:9). Отсюда блаж. Иероним переводит Гомерь словом tetelesmenh законченная, "совершеннейшая дочь сластолюбия"; так же Кейль, Генгстенберг, Шольц; другие передают словом - "совершенство" (Гитциг), "разрушение" "гибель" (Гезениус, Гофман). Имя Дивлаим по толкованию блаж. Иеронима, означает palaqaV (palaqh - пастила), по мнению других (Гезениус, Гофман) "смоковная лепешка", "смоква". Разнообразие толкований показывает, что трудно найти в имени Гомери аллегорический смысл, соответствующий значению Гомери в повествовании пророка. Отсюда делают вывод, что это не изобретенное пророком имя, а чисто историческое (Эвальд, Новак, Бродович, Яворский). - Слово Дивлаим некоторые авторы хотят понимать в смысле географического названия места происхождения Гомери, считая, при этом, Гомерь моавитянкой (ср. Чис XXXIII:46; Иер XLVIIL:22). Но проще видеть в этом имени имя лица. И она зачала и родила сына: образ выражения (ср. Ис VIII:3: и приступил я к пророчице, и она зачала, и родила), не без основания полагают комментаторы, дает мысль о том, что Изреель и последующие дети Гомери не были детьми пророка.
Adam Clarke: Commentary on the Bible - 1831
1:3: He went and took Gomer - All this appears to be a real transaction, though having a typical meaning. If he took an Israelite, he must necessarily have taken an idolatress, one who had worshipped the calves of Jeroboam at Dan or at Bethel.
Albert Barnes: Notes on the Bible - 1834
1:3: So he went - He did not demur, nor excuse himself, as did even Moses Exo 4:18, or Jeremiah Jer 1:6, or Peter Act 10:4, and were rebuked for it, although mercifully by the All-Merciful. Hosea, accustomed from childhood to obey God and every indication of the will of God, did at once, what he was bidden, however repulsive to natural feeling, and became, thereby, the more an image of the obedience of Christ Jesus, and a pattern to us, at once to believe and obey God's commands, however little to our minds.
Gomer, the daughter of Diblaim - "Gomer" is completion; "Diblaim," a double lump of figs; which are a figure of sweetness. These names may mean, that "the sweetness of sins is the parent of destruction;" or that Israel, or mankind had completely forsaken God, and were children of corrupting pleasure.
Holy Scripture relates that all this was done, and tells us the births and names of the children, as real history. As such then, must we receive it. We must not imagine things to be unworthy of God, because they do not commend themselves to us. God does not dispense with the moral law, because the moral law has its source in the mind of God Himself. To dispense with it would be to contradict Himself. But God, who is the absolute Lord of all things which he made, may, at His Sovereign will, dispose of the lives or things which He created. Thus, as Sovereign Judge, He commanded the lives of the Canaanites to be taken away by Israel, as, in His ordinary providence, He has ordained that the magistrate should not bear the sword in vain, but has made him His "minister, a Rev_enger to execute wrath upon him that doeth evil" Rom 13:4. So, again, He, whose are all things, willed to repay to the Israelites their hard and unjust servitude, by commanding them "to spoil the Egyptian" Exo 3:22.
He, who created marriage, commanded to Hosea, whom he should marry. The prophet was not defiled, by taking as his lawful wife, at God's bidding, one defiled, however hard a thing this was. "He who remains good, is not defiled by coming in contact with one evil; but the evil, following his example, is turned into good." But through his simple obedience, he foreshadowed Him, God the Word, who was called "the friend of publicans and sinners" Mat 11:19; who warned the Pharisees, that "the publicans and harlots should (enter unto the kingdom of God before them" Mat 21:31; and who now vouchsafes to espouse, dwell in, and unite Himself with, and so to hallow, our sinful souls. The acts which God enjoined to the prophets, and which to us seem strange, must have had an impressiveness to the people, in proportion to their strangeness. The life of the prophet became a sermon to the people. Sight impresses more than words. The prophet, being in his own person a mirror of obedience, did moreover, by his way of life, reflect to the people some likeness of the future and of things unseen. The expectation of the people was wound up, when they saw their prophets do things at God's command, which they themselves could not have done. When Ezekiel was bidden to show no sign of mourning, on the sudden death of "the desire of his eyes" Eze 24:16-18, his wife; or when he dug through the wall of his house, and carried forth his household stuff in the twilight, with his face covered Eze 12:3-7; the people asked, "Wilt thou not tell us what these things are to us, that thou doest so?" (Eze 24:19, add Eze 12:10). No words could so express a grief beyond all power of grieving, as Ezekiel's mute grief for one who was known to be "the desire of his eyes," yet for whom he was forbidden to show the natural expressions of grief, or to use the received tokens of mourning. God Himself declares the ground of such acts to have been, that, rebellious as the house of Israel was Eze 12:2, "with eyes which saw not, and ears which heard not," they might yet consider such acts as these.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:3: Isa 8:1-3
Carl Friedrich Keil and Franz Delitzsch
1:3
"And he went and took Gomer, the daughter of Diblaim; and she conceived, and bare him a son." Gomer does indeed occur in Gen 10:2-3, as the name of a people; but we never meet with it as the name of either a man or a woman, and judging from the analogy of the names of her children, it is chosen with reference to the meaning of the word itself. Gomer signifies perfection, completion in a passive sense, and is not meant to indicate destruction or death (Chald. Marck), but the fact that the woman was thoroughly perfected in her whoredom, or that she had gone to the furthest length in prostitution. Diblaim, also, does not occur again as a proper name, except in the names of Moabitish places in Num 33:46 (‛Almon-diblathaim) and Jer 48:22 (Beth-diblathaim); it is formed from debhēlâh, like the form 'Ephraim, and in the sense of debhēlı̄m, fig-cakes. "Daughter of fig-cakes," equivalent to liking fig-cakes, in the same sense as "loving grape-cakes" in Hos 3:1, viz., deliciis dedita.
(Note: This is essentially the interpretation given by Jerome: "Therefore is a wife taken out of Israel by Hosea, as the type of the Lord and Saviour, viz., one accomplished in fornication, and a perfect daughter of pleasure (filia voluptatis), which seems so sweet and pleasant to those who enjoy it.")
The symbolical interpretation of these names is not affected by the fact that they are not explained, like those of the children in Hos 1:4., since this may be accounted for very simply from the circumstance, that the woman does not now receive the names for the first time, but that she had them at the time when the prophet married her.
Geneva 1599
1:3 So he went and took (d) Gomer the daughter of Diblaim; which conceived, and bare him a son.
(d) Gomer signifies a consumption or corruption, and rotten clusters of figs, declaring that they were all corrupt like rotten figs.
John Gill
1:3 So he went and took Gomer the daughter of Diblaim,.... In the course of prophesying he made mention of this person, who was a notorious common strumpet; and suggested hereby that they were just like her; or these were fictitious names he used to represent their case by Gomer signifies both "consummation" and "consumption" (l); and this harlot is so called, because of her consummate beauty, and her being completely mistress of all the tricks of one; or, being consummately wicked, a perfect whore, common to all; and because her ruin and destruction, persisting in such practices, were inevitable, and so a fit emblem of the present and future condition of Israel. Diblaim may be considered either as the name of a man, a word of the same form with Ephraim; or of a woman, the mother of Gomer; or else of a place, the wilderness of Diblath, Ezek 6:14 and signifies "a cake of dried figs" (m); which, in that country, was reckoned delicious eating; and so denotes, either that both the sin and ruin of this people were owing to their luxury, or indulging themselves in carnal pleasures, through the great affluence they were possessed of; or that their original was from a wilderness, and for their sins should be reduced to a desolate state again:
which conceived and bare him a son; whose name, and what he was an emblem of, are declared in the following verse. The Targum is,
"and he went and prophesied over them, that if they returned, it should be forgiven them: but, if not, as fig tree leaves drop off, so should they; but they added, and did evil works.''
(l) A rad. "perfecit, desiit", Gussetius. (m) Vox "significat massas ficuum compressarum et siccatarum", Rivetus, Tarnovius.
Robert Jamieson, A. R. Fausset and David Brown
1:3 Gomer . . . daughter of Diblaim--symbolical names; literally, "completion, daughter of grape cakes"; the dual expressing the double layers in which these dainties were baked. So, one completely given up to sensuality. MAURER explains "Gomer" as literally, "a burning coal." Compare Prov 6:27, Prov 6:29, as to an adulteress; Job 31:9, Job 31:12.
1:41:4: Եւ ասէ ցնա Տէր. Կոչեա՛ զանուն նորա Յիզրայէլ. քանզի սակաւիկ մեւս եւս խնդրեցից զարիւնն Յիզրայելի ՚ի տանէն Յէուայ. եւ դադարեցուցի՛ց զթագաւորութիւն տանն Իսրայէլի[10354]։ [10354] Յօրինակին. Եւ ասէ ցնոսա Տէր։ Այլք. Յեզրայէլ... Յեզրայելի։ Ոմանք. ՚Ի տանէն Յահովայ. եւ թագաւորեցուցից զթագաւորութիւն։
4 Եւ Տէրն ասաց նրան.«Նրա անունը Յեզրայէ՛լ դիր,որովհետեւ մի քիչ ժամանակ եւս,եւ ես Յեզրայէլի արեան վրէժը պիտի պահանջեմ Յէուիի տնիցեւ պիտի դադարեցնեմ Իսրայէլի տան թագաւորութիւնը:
4 Տէրը անոր ըսաւ. «Անոր անունը Յեզրայէլ դի՛ր, քանզի քիչ ատենէն Յեզրայէլի մէջ թափուած արիւնները Յէուին տունէն պիտի պահանջեմ ու Իսրայէլին տանը թագաւորութիւնը պիտի վերջացնեմ։
Եւ ասէ ցնա Տէր. Կոչեա զանուն նորա Յեզրայէլ. քանզի սակաւիկ մեւս եւս խնդրեցից զարիւնն Յեզրայելի ի տանէն Յէուայ, եւ դադարեցուցից զթագաւորութիւն տանն Իսրայելի:

1:4: Եւ ասէ ցնա Տէր. Կոչեա՛ զանուն նորա Յիզրայէլ. քանզի սակաւիկ մեւս եւս խնդրեցից զարիւնն Յիզրայելի ՚ի տանէն Յէուայ. եւ դադարեցուցի՛ց զթագաւորութիւն տանն Իսրայէլի[10354]։
[10354] Յօրինակին. Եւ ասէ ցնոսա Տէր։ Այլք. Յեզրայէլ... Յեզրայելի։ Ոմանք. ՚Ի տանէն Յահովայ. եւ թագաւորեցուցից զթագաւորութիւն։
4 Եւ Տէրն ասաց նրան.«Նրա անունը Յեզրայէ՛լ դիր,որովհետեւ մի քիչ ժամանակ եւս,եւ ես Յեզրայէլի արեան վրէժը պիտի պահանջեմ Յէուիի տնիցեւ պիտի դադարեցնեմ Իսրայէլի տան թագաւորութիւնը:
4 Տէրը անոր ըսաւ. «Անոր անունը Յեզրայէլ դի՛ր, քանզի քիչ ատենէն Յեզրայէլի մէջ թափուած արիւնները Յէուին տունէն պիտի պահանջեմ ու Իսրայէլին տանը թագաւորութիւնը պիտի վերջացնեմ։
zohrab-1805▾ eastern-1994▾ western am▾
1:41:4 И Господь сказал ему: нареки ему имя Изреель, потому что еще немного пройдет, и Я взыщу кровь Изрееля с дома Ииуева, и положу конец царству дома Израилева,
1:4 καὶ και and; even εἶπεν επω say; speak κύριος κυριος lord; master πρὸς προς to; toward αὐτόν αυτος he; him κάλεσον καλεω call; invite τὸ ο the ὄνομα ονομα name; notable αὐτοῦ αυτος he; him Ιεζραελ ιεζραελ because; that ἔτι ετι yet; still μικρὸν μικρος little; small καὶ και and; even ἐκδικήσω εκδικεω vindicate; avenge τὸ ο the αἷμα αιμα blood; bloodstreams τοῦ ο the Ιεζραελ ιεζραελ in; on τὸν ο the οἶκον οικος home; household Ιου ιηου and; even καταπαύσω καταπαυω rest βασιλείαν βασιλεια realm; kingdom οἴκου οικος home; household Ισραηλ ισραηλ.1 Israel
1:4 וַ wa וְ and יֹּ֤אמֶר yyˈōmer אמר say יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH אֵלָ֔יו ʔēlˈāʸw אֶל to קְרָ֥א qᵊrˌā קרא call שְׁמֹ֖ו šᵊmˌô שֵׁם name יִזְרְעֶ֑אל yizrᵊʕˈel יִזְרְעֶאל Jezreel כִּי־ kî- כִּי that עֹ֣וד ʕˈôḏ עֹוד duration מְעַ֗ט mᵊʕˈaṭ מְעַט little וּ û וְ and פָ֨קַדְתִּ֜י fˌāqaḏtˈî פקד miss אֶת־ ʔeṯ- אֵת [object marker] דְּמֵ֤י dᵊmˈê דָּם blood יִזְרְעֶאל֙ yizrᵊʕel יִזְרְעֶאל [town] עַל־ ʕal- עַל upon בֵּ֣ית bˈêṯ בַּיִת house יֵה֔וּא yēhˈû יֵהוּא Jehu וְ wᵊ וְ and הִ֨שְׁבַּתִּ֔י hˌišbattˈî שׁבת cease מַמְלְכ֖וּת mamlᵊḵˌûṯ מַמְלָכוּת kingdom בֵּ֥ית bˌêṯ בַּיִת house יִשְׂרָאֵֽל׃ yiśrāʔˈēl יִשְׂרָאֵל Israel
1:4. et dixit Dominus ad eum voca nomen eius Hiezrahel quoniam adhuc modicum et visitabo sanguinem Hiezrahel super domum Hieu et quiescere faciam regnum domus IsrahelAnd the Lord said to him: Call his name Jezrahel: for yet a little while, and I will visit the blood of Jezrahel upon the house of Jehu, and I will cause to cease the kingdom of the house of Israel.
4. And the LORD said unto him, Call his name Jezreel; for yet a little while, and I will avenge the blood of Jezreel upon the house of Jehu, and will cause the kingdom of the house of Israel to cease.
And the LORD said unto him, Call his name Jezreel; for yet a little [while], and I will avenge the blood of Jezreel upon the house of Jehu, and will cause to cease the kingdom of the house of Israel:

1:4 И Господь сказал ему: нареки ему имя Изреель, потому что еще немного пройдет, и Я взыщу кровь Изрееля с дома Ииуева, и положу конец царству дома Израилева,
1:4
καὶ και and; even
εἶπεν επω say; speak
κύριος κυριος lord; master
πρὸς προς to; toward
αὐτόν αυτος he; him
κάλεσον καλεω call; invite
τὸ ο the
ὄνομα ονομα name; notable
αὐτοῦ αυτος he; him
Ιεζραελ ιεζραελ because; that
ἔτι ετι yet; still
μικρὸν μικρος little; small
καὶ και and; even
ἐκδικήσω εκδικεω vindicate; avenge
τὸ ο the
αἷμα αιμα blood; bloodstreams
τοῦ ο the
Ιεζραελ ιεζραελ in; on
τὸν ο the
οἶκον οικος home; household
Ιου ιηου and; even
καταπαύσω καταπαυω rest
βασιλείαν βασιλεια realm; kingdom
οἴκου οικος home; household
Ισραηλ ισραηλ.1 Israel
1:4
וַ wa וְ and
יֹּ֤אמֶר yyˈōmer אמר say
יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH
אֵלָ֔יו ʔēlˈāʸw אֶל to
קְרָ֥א qᵊrˌā קרא call
שְׁמֹ֖ו šᵊmˌô שֵׁם name
יִזְרְעֶ֑אל yizrᵊʕˈel יִזְרְעֶאל Jezreel
כִּי־ kî- כִּי that
עֹ֣וד ʕˈôḏ עֹוד duration
מְעַ֗ט mᵊʕˈaṭ מְעַט little
וּ û וְ and
פָ֨קַדְתִּ֜י fˌāqaḏtˈî פקד miss
אֶת־ ʔeṯ- אֵת [object marker]
דְּמֵ֤י dᵊmˈê דָּם blood
יִזְרְעֶאל֙ yizrᵊʕel יִזְרְעֶאל [town]
עַל־ ʕal- עַל upon
בֵּ֣ית bˈêṯ בַּיִת house
יֵה֔וּא yēhˈû יֵהוּא Jehu
וְ wᵊ וְ and
הִ֨שְׁבַּתִּ֔י hˌišbattˈî שׁבת cease
מַמְלְכ֖וּת mamlᵊḵˌûṯ מַמְלָכוּת kingdom
בֵּ֥ית bˌêṯ בַּיִת house
יִשְׂרָאֵֽל׃ yiśrāʔˈēl יִשְׂרָאֵל Israel
1:4. et dixit Dominus ad eum voca nomen eius Hiezrahel quoniam adhuc modicum et visitabo sanguinem Hiezrahel super domum Hieu et quiescere faciam regnum domus Israhel
And the Lord said to him: Call his name Jezrahel: for yet a little while, and I will visit the blood of Jezrahel upon the house of Jehu, and I will cause to cease the kingdom of the house of Israel.
4. And the LORD said unto him, Call his name Jezreel; for yet a little while, and I will avenge the blood of Jezreel upon the house of Jehu, and will cause the kingdom of the house of Israel to cease.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
4. Первому сыну пророк по повелению Божию дает символическое имя Изрееля. Это имя должно служить знамением того, что Господь взыщет кровь Изрееля с дома Ииуева и положит конец царству Израильскому. Изреель (ныне деревня Зерын) - город и долина в колене Иссахаровом (Нав ХIX:18). В Изрееле был дворец Ахава (3: Цар XXI:1) и резиденция царя, так что город, наряду с Самарией, временно был столицей десятиколенного царства. Прилегающая к нему долина называлась долиной Ехдрилонской (Иуд I:8), долиной Мегиддо (_2: Пар XXXV:22) и долиной великой (1: Мак XII:49). Что касается смысла имени Изреель, то оно может быть толкуемо двояко: Бог рассеет и Бог посеет. В обличительной части речи Осия употребляет имя Изрееля в первом значении, в утешительной (II:23) - во втором. Кровь Изрееля с дома Ииуева: пророк, без сомнения, имеет в виду событие, описанное в 4: Цар IX:21; X:30, именно истребление Ииуем, помазанным в цари Израильские, дома Ахава. За пролитие невинной крови Кавуфея (3: Цар XXI:1-16), за избиение Иезавелью пророков Божиих и, вообще, за крайнее нечестие дом Ахава по приговору Божию, подлежал истреблению. Исполнителем этого приговора и явился Ииуй, умертвивший в Изрееле сына Ахавова царя Иорама (4: Цар IX:21-26), жену Ахава Иезавель и семьдесят его сыновей, всех его вельмож и священников (IX:30-Х:11). За исполнение приговора над домом Ахава Ииуй, по свидетельству писателя кн. Царств, получил обетование о том, что сыновья его до 4-го рода будут сидеть на престоле Израилевом (X:30). Но истребление дома Ахавова было только средством для борьбы с идолопоклонством и нечестием, распространявшимися в десятиколенном царстве под покровительством Ахава. "Кровь Изрееля" имела конечною целью восстановление в чистом виде попранной религии Иеговы, что и должен был осуществить Ииуй. Но Ииуй не оказался на высоте своего призвания. Он не отстал от грехов Иеровоама, сына Наватова, т. е. от служения золотым тельцам (4: Цар X:29) так гибельно отразившегося ко временам Осии (IV:13-14; VIII:11; X:1: и др. ) на религиозной жизни народа. Этому культу покровительствовали и преемники Ииуя. Таким образом, кровопролитие в Изрееле не только потеряло свою цену, но и обратилось в вину, лежащую на доме Ииуев и требующую отмщения. По слову пророка, Господь в скором времени ("еще немного пройдет") взыщет кровь Изрееля с дома Ииуева, т. е. низвергнет династию Ииуя, а затем положит конец и дому Израилеву, т. е. уничтожит вообще царскую власть в десятиколенном царстве. Низложение дома Ииуя совершилось вскоре по смерти Иеровоама в факте убийства Саллумом Захарии на шестом месяце царствования последнего. Но это было и началом конца, т. е. той анархии, которая водворилась в десятиколенном царстве и через 50: лет закончилась завоеванием его. В нашем слав. тексте соответственно греч. вместо слов с дома Ииуева читается "на дому Иудове". Это чтение ошибочное; оно опровергается и древними переводами, и контекстом. Вместо слов: положу конец царству в слав. "упокою", katapausw вследствие букв. перевода LXX-ю евр. vehischbathi (от sehabath).
Adam Clarke: Commentary on the Bible - 1831
1:4: Call his name Jezreel - יזרעאל that is, God will disperse. This seems to intimate that a dispersion or sowing of Israel shall take place; which happened under Shalmaneser, king of Assyria, Kg2 17:5, Kg2 17:6. But the word refers also to the name of a city, where Jehu slew Jezebel and all the children of Ahab. Kg2 9:10, Kg2 9:36; Kg2 10:6.
This was one of those prophetic names which we so often meet with in the Scriptures; e.g. Japheth Abraham, Israel, Judah, Joshua, Zerubbabel, Solomon, Sheer-jashub, etc.
The blood of Jezreel - Not Jehu's vengeance on Ahab's family, but his acts of cruelty while he resided at Jezreel, a city in the tribe of Issachar, Jos 19:18, where the kings of Israel had a palace, Kg1 21:1.
Will cause to cease the kingdom - Either relating to the cutting off of the kingdom of Israel by the Assyrians, see Kg1 21:6, or to the ceasing of the kingdom of Israel from the house of Jehu, Kg2 10:30, and which was fulfilled, Kg2 15:10. - Newcome.
Albert Barnes: Notes on the Bible - 1834
1:4: Call his name Jezreel - that is, in its first sense here, "God will scatter." The life of the prophet, and his union with one so unworthy of him, were a continued prophecy of God's mercy. The names of the children were a life-long admonition of His intervening judgments. Since Israel refused to hear God's words, He made the prophet's sons, through the mere fact of their presence among them, their going out and coming in, and the names which He gave them, to be preachers to the people. He depicted in them and in their names what was to be, in order that, whenever they saw or heard of them, His warnings might be forced upon them, and those who would take warning, might be saved. If, with their mother's disgrace, these sons inherited and copied their mother's sins, then their names became even more expressive, that, being such as they were, they would be scattered by God, would not be owned by God as His people, or be pitied by Him.
I will avenge the blood of Jezreel upon the house of Jehu - Yet Jehu shed this blood, the blood of the house of Ahab, of Joram and Jezebel and the seventy sons of Ahab, at God's command and in fulfillment of His will. How was it then sin? Because, if we do what is the will of God for any end of our own, for anything except God, we do, in fact, our own will, not God's. It was not lawful for Jehu to depose and slay the king his master, except at the command of God, who, as the Supreme King, sets up and puts down earthly rulers as He wills. For any other end, and done otherwise than at God's express command, such an act is sin. Jehu was rewarded for the measure in which he fulfilled God's commands, as Ahab who had "sold himself to work wickedness," had yet a temporal reward for humbling himself publicly, when rebuked by God for his sin, and so honoring God, amid an apostate people. But Jehu, by cleaving, against the will of God, to Jeroboam's sin, which served his own political ends, showed that, in the slaughter of his master, he acted not, as he pretended, out of zeal Kg2 10:16 for the will of God, but served his own will and his own ambition only.
By his disobedience to the one command of God, he showed that he would have equally disobeyed the other, had it been contrary to his own will of interest. He had no principle of obedience. And so the blood, which was shed according to the righteous judgment of God, became sin to him who shed it in order to fulfill, not the will of God, but his own. Thus God said to Baasha, "I exalted thee out of the dust, and made the prince over My people Israel" Kg1 16:2, which he became by slaying his master, the son of Jeroboam, and all the house of Jeroboam. Yet, because he followed the sins of Jeroboam, "the word of the Lord came against Baasha, for all the evil that he did in the sight of the Lord, in being like the house of Jeroboam, and because he killed him" Kg1 16:7. The two courses of action were inconsistent; to destroy the son and the house of Jeroboam, and to do those things, for which God condemned him to be destroyed. Further yet. Not only was such execution of God's judgments itself an offence against Almighty God, but it was sin, whereby he condemned himself, and made his other sins to be sins against the light. In executing the judgment of God against another, he pronounced His judgment against himself, in that he that "judged," in God's stead, "did the same things" Rom 2:1. So awful a thing is it, to be the instrument of God in punishing or reproving others, if we do not, by His grace, keep our own hearts and hands pure from sin.
And will cause to cease the kingdom of the house of Israel - Not the kingdom of the house of Jehu, but all Israel. God had promised that the family of Jehu should sit on the throne to the fourth generation. Jeroboam II, the third of these, was now reigning over Israel, in the fulness of his might. He "restored the coast of Israel from the entering of Hamath" Kg2 14:25, i. e., from the Northern extremity, near Mount Hermon, where Palestine joins on to Syria, and, which Solomon only in all his glory had won for Israel, "unto the sea of the plain" Ch2 8:3-4, the Dead sea, regaining all which Hazael had conquered Kg2 10:32-33, and even subduing Moab also (see the note at Amo 6:14), "according to the word of the Lord by Jonah the son of Amittan." He had recovered to Israel, Damascus, which had been lost to Judah, ever since the close of the reign of Solomon Kg1 11:24. He was a warlike prince, like that first Jeroboam, who had formed the strength and the sin of the ten tribes. Yet both his house and his kingdom fell with him. The whole history of that kingdom afterward is little more than that of the murder of one family by another, such as is spoken of in the later chapters of Hosea; and Israel, i. e., the ten tribes, were finally carried captive, fifty years after the death of Zechariah, Jeroboam's son. Of so little account is any seeming prosperity or strength.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:4: Call: Hos 1:6, Hos 1:9; Isa 7:14, Isa 9:6; Mat 1:21; Luk 1:13, Luk 1:31, Luk 1:63; Joh 1:42
Jezreel: יזרעאל [Strong's H3157], God will disperse, as seed is when sown; probably intimating also the speedy dispersion of Israel by Shalmaneser.
and I: Kg2 9:24, Kg2 9:25, Kg2 10:7, Kg2 10:8, Kg2 10:10, Kg2 10:11, Kg2 10:17, Kg2 10:29-31, Kg2 15:10-12
avenge: Heb. visit, Hos 2:13, Hos 9:17; Jer 23:2
will cause: Kg2 15:29, Kg2 17:6-23, Kg2 18:9-12; Ch1 5:25, Ch1 5:26; Jer 3:8; Eze 23:10, Eze 23:31
Carl Friedrich Keil and Franz Delitzsch
1:4
"And Jehovah said to him, Call his name Jezreel; for yet a little, and I visit the blood of Jezreel upon the house of Jehu, and put an end to the kingdom of the house of Israel." The prophet is directed by God as to the names to be given to his children, because the children, as the fruit of the marriage, as well as the marriage itself, are instructive signs for the idolatrous Israel of the ten tribes. The first son is named Jezreel, after the fruitful plain of Jezreel on the north side of the Kishon (see at Josh 17:16); not, however, with any reference to the appellative meaning of the name, viz., "God sows," which is first of all alluded to in the announcement of salvation in Hosea 2:24-25, but, as the explanation which follows clearly shows, on account of the historical importance which this plain possessed for Israel, and that not merely as the place where the last penal judgment of God was executed in the kingdom of Israel, as Hengstenberg supposes, but on account of the blood-guiltiness of Jezreel, i.e., because Israel had there contracted such blood-guiltiness as was now speedily to be avenged upon the house of Jehu. At the city of Jezreel, which stood in this plain, Ahab had previously filled up the measure of his sin by the ruthless murder of Naboth, and had thus brought upon himself that blood-guiltiness for which he had been threatened with the extermination of all his house (3Kings 21:19.). Then, in order to avenge the blood of all His servants the prophets, which Ahab and Jezebel had shed, the Lord directed Elisha to anoint Jehu king, with a commission to destroy the whole of Ahab's house (4Kings 9:1.). Jehu obeyed this command. Not only did he slay the son of Ahab, viz., king Koram, and cause his body to be thrown upon the portion of land belonging to Naboth the Jezreelite, appealing at the same time to the word of the Lord (4Kings 9:21-26), but he also executed the divine judgment upon Jezebel, upon the seventy sons of Ahab, and upon all the rest of the house of Ahab (2 Kings 9:30-10:17), and received the following promise from Jehovah in consequence: "Because thou hast done well in executing that which is right in mine eyes, because thou hast done to the house of Ahab according to all that was in mine heart, sons of thine of the fourth generation shall sit upon the throne of Israel" (4Kings 10:30). It is evident from this that the blood-guiltiness of Jezreel, which was to be avenged upon the house of Jehu, is not to be sought for in the fact that Jehu had there exterminated the house of Ahab; nor, as Hitzig supposes, in the fact that he had not contented himself with slaying Joram and Jezebel, but had also put Ahaziah of Judah and his brethren to death (4Kings 9:27; 4Kings 10:14), and directed the massacre described in 4Kings 10:11. For an act which God praises, and for which He gives a promise to the performer, cannot be in itself an act of blood-guiltiness. And the slaughter of Ahaziah and his brethren by Jehu, though not expressly commanded, is not actually blamed in the historical account, because the royal family of Judah had been drawn into the ungodliness of the house of Ahab, through its connection by marriage with that dynasty; and Ahaziah and his brethren, as the sons of Athaliah, a daughter of Ahab, belonged both in descent and disposition to the house of Ahab (4Kings 8:18, 4Kings 8:26-27), so that, according to divine appointment, they were to perish with it. Many expositors, therefore, understand by "the blood of Jezreel," simply the many acts of unrighteousness and cruelty which the descendants of Jehu had committed in Jezreel, or "the grievous sins of all kinds committed in the palace, the city, and the nation generally, which were to be expiated by blood, and demanded as it were the punishment of bloodshed" (Marck). But we have no warrant for generalizing the idea of demē in this way; more especially as the assumption upon which the explanation is founded, viz., that Jezreel was the royal residence of the kings of the house of Jehu, not only cannot be sustained, but is at variance with 4Kings 15:8, 4Kings 15:13, where Samaria is unquestionably described as the royal residence in the times of Jeroboam II and his son Zechariah. The blood-guiltinesses (demē) at Jezreel can only be those which Jehu contracted at Jezreel, viz., the deeds of blood recorded in 2 Kings 9 and 10, by which Jehu opened the way for himself to the throne, since there are no others mentioned.
The apparent discrepancy, however, that whereas the extermination of the royal family of Ahab by Jehu is commended by God in the second book of Kings, and Jehu is promised the possession of the throne even to the fourth generation of this sons in consequence, in the passage before us the very same act is charged against him as an act of blood-guiltiness that has to be punished, may be solved very simply by distinguishing between the act in itself, and the motive by which Jehu was instigated. In itself, i.e., regarded as the fulfilment of the divine command, the extermination of the family of Ahab was an act by which Jehu could not render himself criminal. But even things desired or commanded by God may becomes crimes in the case of the performer of them, when he is not simply carrying out the Lord's will as the servant of God, but suffers himself to be actuated by evil and selfish motives, that is to say, when he abuses the divine command, and makes it the mere cloak for the lusts of his own evil heart. That Jehu was actuated by such motives as this, is evident enough from the verdict of the historian in 4Kings 10:29, 4Kings 10:31, that Jehu did indeed exterminate Baal out of Israel, but that he did not depart from the sins of Jeroboam the son of Nebat, from the golden calves at Bethel and Dan, to walk in the law of Jehovah the God of Israel with all his heart. "The massacre, therefore," as Calvin has very correctly affirmed, "was a crime so far as Jehu was concerned, but with God it was righteous vengeance." Even if Jehu did not make use of the divine command as a mere pretext for carrying out the plans of his own ambitious heart, the massacre itself became an act of blood-guiltiness that called for vengeance, from the fact that he did not take heed to walk in the law of God with all his heart, but continued the worship of the calves, that fundamental sin of all the kings of the ten tribes. For this reason, the possession of the throne was only promised to him with a restriction to sons of the fourth generation. On the other hand, it is no argument against this, that "the act referred to cannot be regarded as the chief crime of Jehu and his house," or that "the bloody act, to which the house of Jehu owed its elevation, never appears elsewhere as the cause of the catastrophe which befall this houses; but in the case of all the members of his family, the only sin to which prominence is given in the books of Kings, is that they did not depart from the sins of Jeroboam (4Kings 13:2, 4Kings 13:11; 4Kings 14:24; 4Kings 15:9)" (Hengstenberg). For even though this sin in connection with religion may be the only one mentioned in the books of Kings, according to the plan of the author of those books, and though this may really have been the principal act of sin; it was through that sin that the bloody deeds of Jehu became such a crime as cried to heaven for vengeance, like the sin of Ahab, and such an one also as Hosea could describe as the blood-guiltiness of Jezreel, which the Lord would avenge upon the house of Jehu at Jezreel, since the object in this case was not to enumerate all the sins of Israel, and the fact that the apostasy of the ten tribes, which is condemned in the book of Kings as the sin of Jeroboam, is represented here under the image of whoredom, shows very clearly that the evil root alone is indicated, out of which all the sins sprang that rendered the kingdom ripe for destruction. Consequently, it is not merely the fall of the existing dynasty which is threatened here, but also the suppression of the kingdom of Israel. The "kingdom of the house of Israel" is obviously not the sovereignty of the house of Jehu in Israel, but the regal sovereignty in Israel. And to this the Lord will put an end מעט, i.e., in a short time. The extermination of the house of Jehu occurred not long after the death of Jeroboam, when his son was murdered in connection with Shallum's conspiracy (4Kings 15:8.). And the strength of the kingdom was also paralyzed when the house of Jehu fell, although fifty years elapsed before its complete destruction. For of the five kings who followed Zechariah, only one, viz., Menahem, died a natural death, and was succeeded by his son. The rest were all dethroned and murdered by conspirators, so that the overthrow of the house of Jehu may very well be called "the beginning of the end, the commencement of the process of decomposition" (Hengstenberg: compare the remarks on 4Kings 15:10.).
Geneva 1599
1:4 And the LORD said unto him, Call his name (e) Jezreel; for yet a little [while], and I will avenge the blood of Jezreel upon the house of (f) Jehu, and will cause to cease the kingdom of the house of Israel.
(e) Meaning that they would no longer be called Israelites, which name they boasted because Israel did prevail with God: but that they were as bastards, and therefore should be called Jezreelites, that is, scattered people, alluding to Jezreel, which was the chief city of the ten tribes under Ahab, where Jehu shed so much blood; (3Kings 18:45).
(f) I will be avenged upon Jehu for the blood that he shed in Jezreel: for even though God stirred him up to execute his judgments, yet he did them for his own ambition, and not for the glory of God as the intended goal: for he built up that idolatry which he had destroyed.
John Gill
1:4 And the Lord said unto him call his name Jezreel,.... Which some interpret the "seed of God", as Jerom; or "arm of God", as others; and Kimchi applies it to Jeroboam the son of Joash, who was strong, and prospered in his kingdom; but it rather signifies "God will sow", or "scatter" (n); denoting either their dissension among themselves; or their dispersion among the nations, which afterwards came to pass; and so the Targum, "call their name scattered"; and alluding also to the city of Jezreel, where some of the idolatrous kings of Israel lived, and where much blood had been shed, which should be avenged, as follows:
for yet a little while, and I will avenge the blood of Jezreel upon the house of Jehu; not the blood of Naboth the Jezreelite, that was shed by Ahab; but the blood of Joram the son of Ahab, and seventy other sons of his, and all his great men, kinsfolks and priests, shed by Jehu in this place; and though this was done according to the will of God, and for which he received the kingdom, and it was continued in his family to the fourth generation; yet, inasmuch as this was not done by him from a pure and hearty zeal for the Lord and his worship, and with a sincere view to his glory, but in order to gain the kingdom, increase his power, and satiate his tyranny and lust; and because, though he destroyed one species of idolatry, the worship of Baal, yet he continued another, the worshipping of the calves at Dan and Bethel, and regarded not the law of the Lord, and so his successors after him; and were the means of causing many to sin, and so consequently of the ruin of many souls, whose blood would be required of them, which some take to be the meaning here; this is threatened; see 4Kings 9:24. It may be observed, that God sometimes punishes the instruments he makes use of in doing his work; they either over doing it, exercising too much cruelty; and not doing it upon right principles, and with right views, as the kings of Assyria and Babylon, Is 10:5. It is here said to be but a little while ere this vengeance would be taken, it being at the latter end of Jeroboam's reign when this prophecy was delivered out; and his son Zachariah, in whom the kingdom as in his family ceased, reigned but six months, being conspired against and slain by Shallum, who reigned in his stead, 4Kings 15:8. The Targum is,
"for yet a little while I will avenge the blood of those that worship idols which Jehu shed in Jezreel, whom he slew because they served Baal; but they turned to err after the calves which were in Bethel; therefore I will reckon that innocent blood upon the house of Jehu:''
and will cause to cease the kingdom of the house of Israel; that is, in the family of Jehu; Zachariah the son of the then reigning prince being the last, and his reign only the short reign of six months; unless this has reference to the utter cessation of this kingdom as such in the times of Hoshea by Shalmaneser king of Assyria, 4Kings 17:6.
(n) A rad. "seminavit, disseminavit", Schmidt.
John Wesley
1:4 The blood - The slaughters made by Jehu's hand or by his order, in Jezreel. The house of Jehu - Which had now possessed the throne, through the reigns of Jehoahaz, Jehoash, and Jeroboam; but the usurper, and his successors adhering to the idolatry of Jeroboam the son of Nebat, and adding other sins to it, had now provoked God to declare a sudden extirpation of the family: all this came to pass when Shallum conspiring against Zechariah, slew him, 4Kings 15:8-10. The kingdom - After one and forty years tottering it fell to utter ruin and hath so continued to this day.
Robert Jamieson, A. R. Fausset and David Brown
1:4 Jezreel--that is, "God will scatter" (compare Zech 10:9). It was the royal city of Ahab and his successors, in the tribe of Issachar. Here Jehu exercised his greatest cruelties (4Kings 9:16, 4Kings 9:25, 4Kings 9:33; 4Kings 10:11, 4Kings 10:14, 4Kings 10:17). There is in the name an allusion to "Israel" by a play of letters and sounds.
1:51:5: Եւ եղիցի յաւուր յայնմիկ խորտակեցի՛ց զաղեղն Իսրայէլի ՚ի ծործորն Յիզրայելի։
5 Այն օրը պիտի խորտակեմ Իսրայէլի աղեղը Յեզրայէլի հովտում»:
5 Այն օրը Յեզրայէլի հովիտին մէջ Իսրայէլին աղեղը պիտի կոտրեմ»։
Եւ եղիցի յաւուր յայնմիկ խորտակեցից զաղեղն Իսրայելի ի ծործորն Յեզրայելի:

1:5: Եւ եղիցի յաւուր յայնմիկ խորտակեցի՛ց զաղեղն Իսրայէլի ՚ի ծործորն Յիզրայելի։
5 Այն օրը պիտի խորտակեմ Իսրայէլի աղեղը Յեզրայէլի հովտում»:
5 Այն օրը Յեզրայէլի հովիտին մէջ Իսրայէլին աղեղը պիտի կոտրեմ»։
zohrab-1805▾ eastern-1994▾ western am▾
1:51:5 и будет в тот день, Я сокрушу лук Израилев в долине Изреель.
1:5 καὶ και and; even ἔσται ειμι be ἐν εν in τῇ ο the ἡμέρᾳ ημερα day ἐκείνῃ εκεινος that συντρίψω συντριβω fracture; smash τὸ ο the τόξον τοξον bow τοῦ ο the Ισραηλ ισραηλ.1 Israel ἐν εν in τῇ ο the κοιλάδι κοιλας the Ιεζραελ ιεζραελ Iezrael
1:5 וְ wᵊ וְ and הָיָ֖ה hāyˌā היה be בַּ ba בְּ in † הַ the יֹּ֣ום yyˈôm יֹום day הַ ha הַ the ה֑וּא hˈû הוּא he וְ wᵊ וְ and שָֽׁבַרְתִּי֙ šˈāvartî שׁבר break אֶת־ ʔeṯ- אֵת [object marker] קֶ֣שֶׁת qˈešeṯ קֶשֶׁת bow יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel בְּ bᵊ בְּ in עֵ֖מֶק ʕˌēmeq עֵמֶק valley יִזְרְעֶֽאל׃ yizrᵊʕˈel יִזְרְעֶאל [town]
1:5. et in illa die conteram arcum Israhel in valle HiezrahelAnd in that day I will break in pieces the bow of Israel in the valley of Jezrahel.
5. And it shall come to pass at that day, that I will break the bow of Israel in the valley of Jezreel.
And it shall come to pass at that day, that I will break the bow of Israel in the valley of Jezreel:

1:5 и будет в тот день, Я сокрушу лук Израилев в долине Изреель.
1:5
καὶ και and; even
ἔσται ειμι be
ἐν εν in
τῇ ο the
ἡμέρᾳ ημερα day
ἐκείνῃ εκεινος that
συντρίψω συντριβω fracture; smash
τὸ ο the
τόξον τοξον bow
τοῦ ο the
Ισραηλ ισραηλ.1 Israel
ἐν εν in
τῇ ο the
κοιλάδι κοιλας the
Ιεζραελ ιεζραελ Iezrael
1:5
וְ wᵊ וְ and
הָיָ֖ה hāyˌā היה be
בַּ ba בְּ in
† הַ the
יֹּ֣ום yyˈôm יֹום day
הַ ha הַ the
ה֑וּא hˈû הוּא he
וְ wᵊ וְ and
שָֽׁבַרְתִּי֙ šˈāvartî שׁבר break
אֶת־ ʔeṯ- אֵת [object marker]
קֶ֣שֶׁת qˈešeṯ קֶשֶׁת bow
יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel
בְּ bᵊ בְּ in
עֵ֖מֶק ʕˌēmeq עֵמֶק valley
יִזְרְעֶֽאל׃ yizrᵊʕˈel יִזְרְעֶאל [town]
1:5. et in illa die conteram arcum Israhel in valle Hiezrahel
And in that day I will break in pieces the bow of Israel in the valley of Jezrahel.
5. And it shall come to pass at that day, that I will break the bow of Israel in the valley of Jezreel.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
5. И будет в тот день, т. е. в день наказания дома Израилева. Я сокрушу лук Израилев в долине Изреель. Лук - образ военной силы (ср. Быт XIIX:24; 2: Цар I:4; Иep XIIX:35). Пророк, таким образом, говорит о предшествующем падению царства поражении Израильского войска на войне, в битве на долине Изреельской. В повествовании о завоевании десятиколенного царства ассириянами не говорится о битве на Изреельской равнине. Но ввиду того, что равнина эта с одной стороны была ключом к обладанию всей страной, а с другой представляла надежные средства для сопротивления, вполне естественно, что именно на Изреельской равнине израильтяне в последний раз пытались остановить наступление ассириян.
Adam Clarke: Commentary on the Bible - 1831
1:5: In the valley of Jezreel - This also is supposed to relate either to some signal defeat of the Israelites by the Assyrians, which took place in the valley of Jezreel; or to the death of Zechariah, the fourth lineal descendant of Jehu, which may have happened here. See Kg2 15:10. - Newcome.
Albert Barnes: Notes on the Bible - 1834
1:5: I will break the bow of Israel in the valley of Jezreel - The valley of Jezreel is a beautiful and a broad valley or plain, stretching, from West to East, from Mount Carmel and the sea to the Jordan, which it reaches through two arms, between the Mountains of Gilboa, little Hermon, and Tabor; and from South to North from the Mountains of Ephraim to those of Galilee. Nazareth lay on its northern side. It is called "the great plain" (1 Macc. 12:49), "the great plain of Esdraelon" (Judith 1:8). There God had signally executed His judgments against the enemies of His people, or on His people, when they became His enemies. There He gave the great victories over the invading hosts of Sisera (Jdg 4:4 ff), and of Midian, with the children of the East. Jdg 6:33. There also He ended the life and kingdom of Saul Sa1 29:1; Sa1 31:1, Sa1 31:7, Sa1 31:10, visiting upon him, when his measure of iniquity was full, his years of contumacy, and his persecution of David, whom God had chosen. Jezreel became a royal residence of the house of Ahab Kg1 18:46; Kg1 21:1-3; Kg2 9:10, Kg2 9:25, Kg2 9:30; Kg2 10:1, Kg2 10:11. There, in the scenes of Ahab's wickedness and of Jehu's hypocritical zeal; there, where he drave furiously, to avenge, as he alleged, on the house of Ahab, the innocent blood which Ahab had shed in Jezreel, Hosea foretells that the kingdom of Israel should be broken In the same plain, at the battle with Shalmaneser, near Betharbel (see the note at Hos 10:14), Hosea lived to see his prophecy fulfilled. The strength of the kingdom was there finally broken; the sufferings there endured were one last warning before the capture of Samaria (see the note at Hos 10:15).
The name of Jezreel blends the sins with the punishment. It resembles, in form and in sound, the name of Israel, and contains a Rev_ersal of the promise contained in the name of Israel, in which they trusted. "Yisrael" (as their name was originally pronounced) signifies, "he is a prince with God; Yidsreel, God shall scatter." They who, while they followed the faith, for which their forefather Jacob received from God the name of Israel, had been truly Israel, i. e., "princes with God," should now be "Yidsreel," "scattered by God."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:5: I will: Hos 2:18; Psa 37:15, Psa 46:9; Jer 49:34, Jer 49:35, Jer 51:56
in: Jos 17:16; Jdg 6:33
Carl Friedrich Keil and Franz Delitzsch
1:5
"And it cometh to pass in that day, that I break in pieces the bow of Israel in the valley of Jezreel." The indication of time, "in that day," refers not to the overthrow of the house of Jehu, but to the breaking up of the kingdom of Israel, by which it was followed. The bow of Israel, i.e., its might (for the bow, as the principal weapon employed in war, is a synecdochical epithet, used to denote the whole of the military force upon which the continued existence of the kingdom depended (Jer 49:35), and is also a symbol of strength generally; vid., Gen 49:24; 1Kings 2:4), is to be broken to pieces in the valley of Jezreel. The paronomasia between Israel and Jezreel is here unmistakeable. And here again Jezreel is not introduced with any allusion to its appellative signification, i.e., so that the mention of the name itself is intended to indicate the dispersion or breaking up of the nation, but simply with reference to its natural character, as the great plain in which, from time immemorial, even down to the most recent period, all the great battles have been fought for the possession of the land (cf. v. Raumer, Pal. pp. 40, 41). The nation which the Lord had appointed to be the instrument of His judgment is not mentioned here. But the fulfilment shows that the Assyrians are intended, although the brief historical account given in the books of Kings does not notice the place in which the Assyrians gained the decisive victory over Israel; and the statement made by Jerome, to the effect that it was in the valley of Jezreel, is probably simply an inference drawn from this passage.
With the name of the first child, Jezreel, the prophet had, as it were with a single stroke, set before the king and the kingdom generally the destruction that awaited them. In order, however, to give further keenness to this threat, and cut off every hope of deliverance, he now announces two other births. 1Kings 2:6. "And she conceived again, and bare a daughter. And He (Jehovah) said to him, Call her name Unfavoured; for I will no more favour the house of Israel, that I should forgive them." The second birth is a female one, not in order to symbolize a more degenerate race, or the greater need of help on the part of the nation, but to get a name answering to the idea, and to set forth, under the figure of sons and daughters, the totality of the nation, both men and women. Lō' ruchâmâh, lit., she is not favoured; for ruchâmâh is hardly a participle with the מ dropped, since לא is never found in close connection with the participle (Ewald, 320, c.), but rather the third pers. perf. fem. in the pausal form. The child receives this name to indicate that the Lord will not continue (אוסיך) to show compassion towards the rebellious nation, as He hitherto has done, even under Jeroboam II (4Kings 13:23). For the purpose of strengthening לא ארחם, the clause כּי נשׂא וגו is added. This can hardly be understood in any other way than in the sense of נשׂא עון ל, viz., to take away sin or guilt, i.e., to forgive it (cf. Gen 18:24, Gen 18:26, etc.). The explanation, "I will take away from them, sc. everything" (Hengstenberg), has no tenable support in Hos 5:14, because there the object to be supplied is contained in the context, and here this is not the case.
Geneva 1599
1:5 And it shall come to pass at that (g) day, that I will break the bow of Israel in the valley of Jezreel.
(g) When the measure of their iniquity is full, and I will take vengeance and destroy all their administration and strength.
John Gill
1:5 And it shall come to pass at that day,.... When the Lord shall take vengeance on the family of Jehu, and deprive them of the kingdom of Israel, and shall punish the idolatrous kings that succeed:
that I will break the bow of Israel in the valley of Jezreel; of which valley see Josh 17:16. It is now called the plain of Esdraelon; as it is in the Apocrypha:
"And to those among the nations that were of Carmel, and Galaad, and the higher Galilee, and the great plain of Esdrelom,'' (Judith 1:8)
the great plain of Esdraelon; according to Adrichomius, (o) it is two miles broad, and ten miles long; its soil exceeding rich and fruitful, and abounding with grain, wine, and oil; all travellers agree they never saw the like: one says (p) of this plain or valley, formerly the lot of the tribe of Issachar, this is the most fertile portion of the land of Canaan, where that tribe might well be supposed to have "rejoiced in their tents", Deut 33:18, at present, indeed, it is not manured, as another traveller (q) observes, and yet very fruitful; who says, it is of a vast extent, and very fertile, but uncultivated, only serving the Arabs for pasturage; and, according to the same writer, the ancient river Kishon runs through the middle of it: from the largeness of it, it is frequently called by writers the great plain or valley; and sometimes, from the places near it, or on it, the great plain of Legio, the great plain of Samaria, the great plain or valley of Megiddo, 2Chron 35:22, and the great plain of Esdraelon, and here the valley of Jezreel; Jezreel or Esdraela being situated in this great plain or valley between Scythopolis and Legio, a very large village, as Jerom says (r) it was in his days; and also on this passage observes, that Jezreel, from whence this valley had its name, is now near Maximianopolis, and was the metropolis of the kingdom of Samaria, near which were very large plains, and a valley of a very great length, extending more than ten miles: here Ahab had a palace in his days, near to which was Naboth's vineyard, and where God revenged his blood: this city is called by Josephus (s) Azare and Azarus, or Izarus; and in the times of Gulielmus Tyrius (t) it went by the name of Little Gerinum. The "bow" is put for all instruments of war, and everything in which confidence was put, which was weakened or removed from them: this refers either to Menhchem's slaughter of Shallum, and wasting some parts of the land of Israel, 4Kings 15:14, or rather it may be to a battle fought between Hoshea king of Israel and Shalmaneser king of Assyria in this valley, which was not far from Samaria; in which the former was defeated, and the latter, having the victory, proceeded to Samaria, besieged and took it, 4Kings 17:6 though of the action the Scripture is silent; but it is not improbable. The Targum is,
"I will break the strength of the warriors of Israel in the valley of Jezreel;''
which seems to confirm the same conjecture. Some render it, "because of the valley of Jezreel" (u); that is, because of the idolatry, bloodshed, and other sins, committed there.
(o) Theatrum Terrae Sanctae, p. 35, 37. (p) Dr. Shaw's Travels, tom. 2. c. 1. p. 275. Ed. 2. (q) Maundrell's Journey from Aleppo, &c. p. 57. Ed. 7. (r) De locis Hebraicis, fol. 92. I. (s) Antiqu. l. 8. c. 13. sect. 6, 8. (t) Tyr. Hist. l. 22. c. 26. (u) "propter vallem Jisreelis", Junius & Tremellius, Piscator,
John Wesley
1:5 At that day - When my vengeance hath overtaken the house of Jehu. Break - Weaken and by degrees quite break. The bow - All their warlike provision, power and skill. Jezreel - In this valley it is probable the bloodiest battles in the civil wars were fought; the reason whereof might be, because whoever carried the victory in this place, were soon masters of Samaria and Jezreel, and consequently of the kingdom.
Robert Jamieson, A. R. Fausset and David Brown
1:5 bow--the prowess (Jer 49:35; compare Gen 49:24).
valley of Jezreel--afterwards called Esdraelon, extending ten miles in breadth, and in length from Jordan to the Mediterranean near Mount Carmel, the great battlefield of Palestine (Judg 6:33; 1Kings 29:1).
1:61:6: Յղացա՛ւ միւսանգամ, եւ ծնաւ դուստր. եւ ասէ ցնա. Կոչեա՛ զանուն նորա Չողորմեալ. զի ո՛չ եւս յաւելից ողորմել տա՛նն Իսրայէլի. այլ ընդդէ՛մ կացից նոցա հակառակութեամբ[10355]։ [10355] Ոմանք. Ընդդէմ կացից սոցա։
6 Գոմերը երկրորդ անգամ յղիացաւ եւ մի աղջիկ ծնեց, ու Տէրը ասաց նրան.«Նրա անունը դի՛ր Չողորմած,որովհետեւ այլեւս պիտի չշարունակեմ ողորմել Իսրայէլի տանը,այլ նրանց դէ՛մ պիտի կանգնեմ հակառակութեամբ:
6 Գոմեր դարձեալ յղացաւ ու աղջիկ մը ծնաւ։ Տէրը ըսաւ Ովսէէին. «Անոր անունը Լօրուհամա* դի՛ր, քանզի ա՛լ պիտի չողորմիմ Իսրայէլի տանը. հապա զանիկա բոլորովին պիտի վերցնեմ*։
Յղացաւ միւսանգամ եւ ծնաւ դուստր. եւ ասէ ցնա. Կոչեա զանուն նորա չողորմեալ. զի ոչ եւս յաւելից ողորմել տանն Իսրայելի, [3]այլ ընդդէմ կացից նոցա հակառակութեամբ:

1:6: Յղացա՛ւ միւսանգամ, եւ ծնաւ դուստր. եւ ասէ ցնա. Կոչեա՛ զանուն նորա Չողորմեալ. զի ո՛չ եւս յաւելից ողորմել տա՛նն Իսրայէլի. այլ ընդդէ՛մ կացից նոցա հակառակութեամբ[10355]։
[10355] Ոմանք. Ընդդէմ կացից սոցա։
6 Գոմերը երկրորդ անգամ յղիացաւ եւ մի աղջիկ ծնեց, ու Տէրը ասաց նրան.«Նրա անունը դի՛ր Չողորմած,որովհետեւ այլեւս պիտի չշարունակեմ ողորմել Իսրայէլի տանը,այլ նրանց դէ՛մ պիտի կանգնեմ հակառակութեամբ:
6 Գոմեր դարձեալ յղացաւ ու աղջիկ մը ծնաւ։ Տէրը ըսաւ Ովսէէին. «Անոր անունը Լօրուհամա* դի՛ր, քանզի ա՛լ պիտի չողորմիմ Իսրայէլի տանը. հապա զանիկա բոլորովին պիտի վերցնեմ*։
zohrab-1805▾ eastern-1994▾ western am▾
1:61:6 И зачала еще, и родила дочь, и Он сказал ему: нареки ей имя Лорухама {Непомилованная.}; ибо Я уже не буду более миловать дома Израилева, чтобы прощать им.
1:6 καὶ και and; even συνέλαβεν συλλαμβανω take hold of; conceive ἔτι ετι yet; still καὶ και and; even ἔτεκεν τικτω give birth; produce θυγατέρα θυγατηρ daughter καὶ και and; even εἶπεν επω say; speak αὐτῷ αυτος he; him κάλεσον καλεω call; invite τὸ ο the ὄνομα ονομα name; notable αὐτῆς αυτος he; him Οὐκ— ου not ἠλεημένη ελεεω show mercy; have mercy on διότι διοτι because; that οὐ ου not μὴ μη not προσθήσω προστιθημι add; continue ἔτι ετι yet; still ἐλεῆσαι ελεεω show mercy; have mercy on τὸν ο the οἶκον οικος home; household τοῦ ο the Ισραηλ ισραηλ.1 Israel ἀλλ᾿ αλλα but ἢ η or; than ἀντιτασσόμενος αντιτασσω range against; oppose ἀντιτάξομαι αντιτασσω range against; oppose αὐτοῖς αυτος he; him
1:6 וַ wa וְ and תַּ֤הַר ttˈahar הרה be pregnant עֹוד֙ ʕôḏ עֹוד duration וַ wa וְ and תֵּ֣לֶד ttˈēleḏ ילד bear בַּ֔ת bˈaṯ בַּת daughter וַ wa וְ and יֹּ֣אמֶר yyˈōmer אמר say לֹ֔ו lˈô לְ to קְרָ֥א qᵊrˌā קרא call שְׁמָ֖הּ šᵊmˌāh שֵׁם name לֹ֣א רֻחָ֑מָה lˈō ruḥˈāmā לֹא רֻחָמָה Lo-Ruhamah כִּי֩ kˌî כִּי that לֹ֨א lˌō לֹא not אֹוסִ֜יף ʔôsˈîf יסף add עֹ֗וד ʕˈôḏ עֹוד duration אֲרַחֵם֙ ʔᵃraḥˌēm רחם have compassion אֶת־ ʔeṯ- אֵת [object marker] בֵּ֣ית bˈêṯ בַּיִת house יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel כִּֽי־ kˈî- כִּי that נָשֹׂ֥א nāśˌō נשׂא lift אֶשָּׂ֖א ʔeśśˌā נשׂא lift לָהֶֽם׃ lāhˈem לְ to
1:6. et concepit adhuc et peperit filiam et dixit ei voca nomen eius Absque misericordia quia non addam ultra misereri domui Israhel sed oblivione obliviscar eorumAnd she conceived again, and bore a daughter, and he said to him: Call her name, Without mercy: for I will not add any more to have mercy on the house of Israel, but I will utterly forget them.
6. And she conceived again, and bare a daughter. And said unto him, Call her name Lo-ruhamah: for I will no more have mercy upon the house of Israel, that I should in any wise pardon them.
And she conceived again, and bare a daughter. And [God] said unto him, Call her name Lo- ruhamah: for I will no more have mercy upon the house of Israel; but I will utterly take them away:

1:6 И зачала еще, и родила дочь, и Он сказал ему: нареки ей имя Лорухама {Непомилованная.}; ибо Я уже не буду более миловать дома Израилева, чтобы прощать им.
1:6
καὶ και and; even
συνέλαβεν συλλαμβανω take hold of; conceive
ἔτι ετι yet; still
καὶ και and; even
ἔτεκεν τικτω give birth; produce
θυγατέρα θυγατηρ daughter
καὶ και and; even
εἶπεν επω say; speak
αὐτῷ αυτος he; him
κάλεσον καλεω call; invite
τὸ ο the
ὄνομα ονομα name; notable
αὐτῆς αυτος he; him
Οὐκ— ου not
ἠλεημένη ελεεω show mercy; have mercy on
διότι διοτι because; that
οὐ ου not
μὴ μη not
προσθήσω προστιθημι add; continue
ἔτι ετι yet; still
ἐλεῆσαι ελεεω show mercy; have mercy on
τὸν ο the
οἶκον οικος home; household
τοῦ ο the
Ισραηλ ισραηλ.1 Israel
ἀλλ᾿ αλλα but
ἢ η or; than
ἀντιτασσόμενος αντιτασσω range against; oppose
ἀντιτάξομαι αντιτασσω range against; oppose
αὐτοῖς αυτος he; him
1:6
וַ wa וְ and
תַּ֤הַר ttˈahar הרה be pregnant
עֹוד֙ ʕôḏ עֹוד duration
וַ wa וְ and
תֵּ֣לֶד ttˈēleḏ ילד bear
בַּ֔ת bˈaṯ בַּת daughter
וַ wa וְ and
יֹּ֣אמֶר yyˈōmer אמר say
לֹ֔ו lˈô לְ to
קְרָ֥א qᵊrˌā קרא call
שְׁמָ֖הּ šᵊmˌāh שֵׁם name
לֹ֣א רֻחָ֑מָה lˈō ruḥˈāmā לֹא רֻחָמָה Lo-Ruhamah
כִּי֩ kˌî כִּי that
לֹ֨א lˌō לֹא not
אֹוסִ֜יף ʔôsˈîf יסף add
עֹ֗וד ʕˈôḏ עֹוד duration
אֲרַחֵם֙ ʔᵃraḥˌēm רחם have compassion
אֶת־ ʔeṯ- אֵת [object marker]
בֵּ֣ית bˈêṯ בַּיִת house
יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel
כִּֽי־ kˈî- כִּי that
נָשֹׂ֥א nāśˌō נשׂא lift
אֶשָּׂ֖א ʔeśśˌā נשׂא lift
לָהֶֽם׃ lāhˈem לְ to
1:6. et concepit adhuc et peperit filiam et dixit ei voca nomen eius Absque misericordia quia non addam ultra misereri domui Israhel sed oblivione obliviscar eorum
And she conceived again, and bore a daughter, and he said to him: Call her name, Without mercy: for I will not add any more to have mercy on the house of Israel, but I will utterly forget them.
6. And she conceived again, and bare a daughter. And said unto him, Call her name Lo-ruhamah: for I will no more have mercy upon the house of Israel, that I should in any wise pardon them.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
6. Вместо слов чтобы прощать им (ki nasa essa lachem, чтобы я прощая, прощал им) в слав. по тексту LXX: "противляяся, возсопротивлюся им": преполагают, что LXX слова nasa essa читали nasi aschith, antitassamenoV antitaxomai.
Adam Clarke: Commentary on the Bible - 1831
1:6: Call her Lo-ruhamah - לא רהמה, "Not having obtained mercy." This also was a prophetic or typical name; and the reason of its imposition is immediately given:
For I will no more have mercy - כי לא אושיף עיד ארחם ki lo osiph od arachem, "For I will no more add to have mercy upon the house of Israel." This refers to the total destruction of that kingdom.
Albert Barnes: Notes on the Bible - 1834
1:6: Call her name Lo-ruhamah - The name is rendered in Paul "not beloved" Rom 9:25, in Peter, "hath not obtained mercy" Pe1 2:10. Love and mercy are both contained in the full meaning of the intensive form of the Hebrew word, which expresses the deep tender yearnings of the inmost soul over one loved; as in the words Psa 103:13, "As a father pitieth (yearneth over) his own children, so the Lord pitieth (yearneth over) them that fear Him." It is "tender love" in Him who pitieth; "mercy," as shown to him who needeth mercy. The punishment, foretold under the name of the daughter, "Unpitied," is a great enlargement of that conveyed under the name of the first son, "God shall scatter." Judah too was carried captive, and scattered; but after the 70 years, she was restored. The 10 tribes, it is now foretold, when scattered, should, as a whole, be cut off from the tender mercy of God, scattered by Him, and as a whole, never be restored. Those only were restored, who, when Judah returned from captivity, clave to her, or subsequently, one by one, were united to her.
But I will utterly take them away - Literally, "for, taking away, I will take away from them, or with regard to them," namely, everything . He specifies nothing; He excepts nothing; only, with that awful emphasis, He dwells on the taking away, as that which He had determined to do to the utmost. This is the thought, which He wills to dwell on the As a little while after, God says, that He would be nothing to them, so here, where He in fact repeats this one thought, "take away, take away, from them," the guilty conscience of Israel would at once, supply, "all." When God threatens, the sinful or awakened soul sees instinctively what draws down the lightning of God's wrath, and where it will fall.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:6: Loruhamah: that is, Not having obtained mercy, Hos 2:23; Pe1 2:10
for: Kg2 17:6, Kg2 23-41; Isa 27:11
no more have: Heb. not add any more to have. but I will utterly take them away. or, that I should altogether pardon them. Hos 9:15-17
Geneva 1599
1:6 And she conceived again, and bare a daughter. And [God] said unto him, Call her name (h) Loruhamah: for I will no more have mercy upon the house of Israel; but I will utterly (i) take them away.
(h) That is, not obtaining mercy: by which he signifies that God's favour had departed from them.
(i) For the Israelites never returned after they were taken captives by the Assyrians.
John Gill
1:6 And she conceived again, and bare a daughter,.... One of the weaker sex; denoting the weaker state of the kingdom of Israel after Jeroboam, as Kimchi thinks; Zachariah his son reigning but six months, and Shallum the son of Jabesh, his successor, reigned but one month, 4Kings 15:8,
and God said unto him, call her name Loruhamah; which signifies, "she hath not obtained mercy": and what follows explains it to the same sense. The Targum is,
"and they added and did evil works; and he said unto him call their name, who obtained not mercy by their works:''
for I will no more have mercy upon the house of Israel; as he had heretofore, sparing them time after time, though they continued to sin against him; but now he would spare them no longer, but deliver them up into the hands of their enemies, as he did a part of them, first into the hands of Tiglathpileser king of Assyria, and then to Shalmaneser, 4Kings 15:29, otherwise, in the latter day, mercy will be shown them again, especially in a spiritual way, when they shall be converted, and believe in Christ, and all Israel shall be saved, as well as possess their own land again; see Hos 1:10,
but I will utterly take them away; out of their land, from being a kingdom and nation, which was done by Shalmaneser, another king of Assyria, 4Kings 17:6, or, "bringing I will bring into them", or "against them" (w); that is, an enemy, the same king of Assyria: or, "but forgetting I will forget them" (x), as some render it, and remember them no more, till the fulness of time comes: or, "through pardoning I have pardoned", or "spared them" (y); that is, in times past. The Targum is,
"but if they return, pardoning I will pardon them;''
which will be done in the latter day.
(w) "adducendo adducam contra cos", Munster; "importando importabo eis", Drusius; so Kimchi and Ben Melech. (x) "Obliviscendo obliviscar eorum", V. L. Pagninus. (y) "Quamvis omnino condonaverim eis", Piscator; "quamvis haetenus condonando condonaverim eis", so some in Drusius.
John Wesley
1:6 Lo - ruhamah - Not pitied. Israel's name had been through many ages Ruhamah, that is, pitied. God had pitied them, and saved them from their enemies. But now Israel should be no more pitied, God would throw them up to the rage of usurpers, and conspirators.
Robert Jamieson, A. R. Fausset and David Brown
1:6 Lo-ruhamah--that is, "not an object of mercy or gracious favor."
take . . . away--Israel, as a kingdom, was never restored from Assyria, as Judah was from Babylon after seventy years. MAURER translates according to the primary meaning, "No more will I have mercy on the house of Israel, so as to pardon them."
1:71:7: Բայց որդւոցն Յուդայ ողորմեցա՛յց, եւ փրկեցից զնոսա Տերամբ Աստուծով իւրեանց. եւ ո՛չ փրկեցից զնոսա աղեղամբ, եւ ո՛չ սրով, եւ ո՛չ պատերազմաւ. ո՛չ կառօք, եւ ո՛չ երիվարօք, եւ ո՛չ հեծելօք[10356]։ [10356] Ոմանք. Եւ ոչ կառօք։
7 Բայց Յուդայի որդիներին պիտի ողորմեմ եւ պիտի փրկեմ նրանց,ես՝ իրենց Տէր Աստուածը,բայց չեմ փրկելու նրանց աղեղով,ո՛չ սրով, ո՛չ պատերազմով, ո՛չ կառքերով,ո՛չ ձիերով եւ ո՛չ հեծեալներով»:
7 Բայց Յուդային տանը ողորմութիւն պիտի ընեմ ու զանոնք իրենց Տէր Աստուծմով պիտի փրկեմ։ Զանոնք աղեղով կամ սուրով կամ պատերազմով, ձիերով կամ ձիաւորներով պիտի չփրկեմ»։
Բայց որդւոցն`` Յուդայ ողորմեցայց, եւ փրկեցից զնոսա Տերամբ Աստուծով իւրեանց. եւ ոչ փրկեցից զնոսա աղեղամբ եւ ոչ սրով եւ ոչ պատերազմաւ, [4]ոչ կառօք`` եւ ոչ երիվարօք եւ ոչ հեծելօք:

1:7: Բայց որդւոցն Յուդայ ողորմեցա՛յց, եւ փրկեցից զնոսա Տերամբ Աստուծով իւրեանց. եւ ո՛չ փրկեցից զնոսա աղեղամբ, եւ ո՛չ սրով, եւ ո՛չ պատերազմաւ. ո՛չ կառօք, եւ ո՛չ երիվարօք, եւ ո՛չ հեծելօք[10356]։
[10356] Ոմանք. Եւ ոչ կառօք։
7 Բայց Յուդայի որդիներին պիտի ողորմեմ եւ պիտի փրկեմ նրանց,ես՝ իրենց Տէր Աստուածը,բայց չեմ փրկելու նրանց աղեղով,ո՛չ սրով, ո՛չ պատերազմով, ո՛չ կառքերով,ո՛չ ձիերով եւ ո՛չ հեծեալներով»:
7 Բայց Յուդային տանը ողորմութիւն պիտի ընեմ ու զանոնք իրենց Տէր Աստուծմով պիտի փրկեմ։ Զանոնք աղեղով կամ սուրով կամ պատերազմով, ձիերով կամ ձիաւորներով պիտի չփրկեմ»։
zohrab-1805▾ eastern-1994▾ western am▾
1:71:7 А дом Иудин помилую и спасу их в Господе Боге их, спасу их ни луком, ни мечом, ни войною, ни конями и всадниками.
1:7 τοὺς ο the δὲ δε though; while υἱοὺς υιος son Ιουδα ιουδα Iouda; Iutha ἐλεήσω ελεεω show mercy; have mercy on καὶ και and; even σώσω σωζω save αὐτοὺς αυτος he; him ἐν εν in κυρίῳ κυριος lord; master θεῷ θεος God αὐτῶν αυτος he; him καὶ και and; even οὐ ου not σώσω σωζω save αὐτοὺς αυτος he; him ἐν εν in τόξῳ τοξον bow οὐδὲ ουδε not even; neither ἐν εν in ῥομφαίᾳ ρομφαια broadsword οὐδὲ ουδε not even; neither ἐν εν in πολέμῳ πολεμος battle οὐδὲ ουδε not even; neither ἐν εν in ἅρμασιν αρμα chariot οὐδὲ ουδε not even; neither ἐν εν in ἵπποις ιππος horse οὐδὲ ουδε not even; neither ἐν εν in ἱππεῦσιν ιππευς cavalry; rider
1:7 וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] בֵּ֤ית bˈêṯ בַּיִת house יְהוּדָה֙ yᵊhûḏˌā יְהוּדָה Judah אֲרַחֵ֔ם ʔᵃraḥˈēm רחם have compassion וְ wᵊ וְ and הֹֽושַׁעְתִּ֖ים hˈôšaʕtˌîm ישׁע help בַּ ba בְּ in יהוָ֣ה [yhwˈāh] יְהוָה YHWH אֱלֹֽהֵיהֶ֑ם ʔᵉlˈōhêhˈem אֱלֹהִים god(s) וְ wᵊ וְ and לֹ֣א lˈō לֹא not אֹֽושִׁיעֵ֗ם ʔˈôšîʕˈēm ישׁע help בְּ bᵊ בְּ in קֶ֤שֶׁת qˈešeṯ קֶשֶׁת bow וּ û וְ and בְ vᵊ בְּ in חֶ֨רֶב֙ ḥˈerev חֶרֶב dagger וּ û וְ and בְ vᵊ בְּ in מִלְחָמָ֔ה milḥāmˈā מִלְחָמָה war בְּ bᵊ בְּ in סוּסִ֖ים sûsˌîm סוּס horse וּ û וְ and בְ vᵊ בְּ in פָרָשִֽׁים׃ fārāšˈîm פָּרָשׁ horseman
1:7. et domui Iuda miserebor et salvabo eos in Domino Deo suo et non salvabo eos in arcu et gladio et in bello et in equis et in equitibusAnd I will have mercy on the house of Juda, and I will save them by the Lord, their God: and I will not save them by bow, nor by sword, nor by battle, nor by horses, nor by horsemen.
7. But I will have mercy upon the house of Judah, and will save them by the LORD their God, and will not save them by bow, nor by sword, nor by battle, by horses, nor by horsemen.
But I will have mercy upon the house of Judah, and will save them by the LORD their God, and will not save them by bow, nor by sword, nor by battle, by horses, nor by horsemen:

1:7 А дом Иудин помилую и спасу их в Господе Боге их, спасу их ни луком, ни мечом, ни войною, ни конями и всадниками.
1:7
τοὺς ο the
δὲ δε though; while
υἱοὺς υιος son
Ιουδα ιουδα Iouda; Iutha
ἐλεήσω ελεεω show mercy; have mercy on
καὶ και and; even
σώσω σωζω save
αὐτοὺς αυτος he; him
ἐν εν in
κυρίῳ κυριος lord; master
θεῷ θεος God
αὐτῶν αυτος he; him
καὶ και and; even
οὐ ου not
σώσω σωζω save
αὐτοὺς αυτος he; him
ἐν εν in
τόξῳ τοξον bow
οὐδὲ ουδε not even; neither
ἐν εν in
ῥομφαίᾳ ρομφαια broadsword
οὐδὲ ουδε not even; neither
ἐν εν in
πολέμῳ πολεμος battle
οὐδὲ ουδε not even; neither
ἐν εν in
ἅρμασιν αρμα chariot
οὐδὲ ουδε not even; neither
ἐν εν in
ἵπποις ιππος horse
οὐδὲ ουδε not even; neither
ἐν εν in
ἱππεῦσιν ιππευς cavalry; rider
1:7
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
בֵּ֤ית bˈêṯ בַּיִת house
יְהוּדָה֙ yᵊhûḏˌā יְהוּדָה Judah
אֲרַחֵ֔ם ʔᵃraḥˈēm רחם have compassion
וְ wᵊ וְ and
הֹֽושַׁעְתִּ֖ים hˈôšaʕtˌîm ישׁע help
בַּ ba בְּ in
יהוָ֣ה [yhwˈāh] יְהוָה YHWH
אֱלֹֽהֵיהֶ֑ם ʔᵉlˈōhêhˈem אֱלֹהִים god(s)
וְ wᵊ וְ and
לֹ֣א lˈō לֹא not
אֹֽושִׁיעֵ֗ם ʔˈôšîʕˈēm ישׁע help
בְּ bᵊ בְּ in
קֶ֤שֶׁת qˈešeṯ קֶשֶׁת bow
וּ û וְ and
בְ vᵊ בְּ in
חֶ֨רֶב֙ ḥˈerev חֶרֶב dagger
וּ û וְ and
בְ vᵊ בְּ in
מִלְחָמָ֔ה milḥāmˈā מִלְחָמָה war
בְּ bᵊ בְּ in
סוּסִ֖ים sûsˌîm סוּס horse
וּ û וְ and
בְ vᵊ בְּ in
פָרָשִֽׁים׃ fārāšˈîm פָּרָשׁ horseman
1:7. et domui Iuda miserebor et salvabo eos in Domino Deo suo et non salvabo eos in arcu et gladio et in bello et in equis et in equitibus
And I will have mercy on the house of Juda, and I will save them by the Lord, their God: and I will not save them by bow, nor by sword, nor by battle, nor by horses, nor by horsemen.
7. But I will have mercy upon the house of Judah, and will save them by the LORD their God, and will not save them by bow, nor by sword, nor by battle, by horses, nor by horsemen.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
7. Одновременно с наказанием Израиля проявится милость Божия к Иуде, который будет за свою верность Иегове спасен всемогущею силою. Пророк, нужно полагать, имеет ввиду предстоящие нашествия ассириян, во время которых обнаружилось различное отношение Иеговы к Израилю и Иуде: десятиколенное царство было разрушено ассириянами, а под стенами Иерусалима чудесною силою было истреблено ассирийское войско. (Ис ХXXVI). Дом Иудин: в греч. слав. "сыны же Иудины"; LXX нередко евр. beith переводят через uioi - сыны (ср. Быт XLV:11; Нав XVII:17; ХVIII:5), а слова banim, сыновья, словом oΐkoV дом. Ни войною, т. е. не военным искусством.
Adam Clarke: Commentary on the Bible - 1831
1:7: But I will have mercy upon the house of Judah - I will spare them as a kingdom after Israel has been carried away into captivity by the Assyrians.
And will save them by the Lord their God - Remarkably fulfilled in the supernatural defeat of the army of the Assyrians, see Kg2 19:35; and so they were saved not by bow, nor by sword, nor by battle, nor by horses, nor by horsemen. The former expression may mean, not in war by horses, i.e., yoked to war chariots, nor by horsemen - nor by cavalry, however efficient such troops might have then been deemed.
Albert Barnes: Notes on the Bible - 1834
1:7: I will have mercy on the house of Judah - For to them the promises were made in David, and of them, according to the flesh, Christ was to come. Israel, moreover, as being founded in rebellion and apostasy, had gone on from bad to worse. All their kings clave to the sin of Jeroboam; not one did right in the sight of God; not one repented or hearkened to God. Whereas Judah, having the true Worship of God, and the reading of the law, and the typical sacrifices, through which it looked on to the great Sacrifice for sin, was on the whole, a witness to the truth of God (see the note at Hos 11:12).
And will save them by the Lord their God, not by bow ... - Shortly after this, God did, in the reign of Hezekiah, save them by Himself from Sennacherib, when the Angel of the Lord smote in one night 185, 000 in the camp of the Assyrians. "Neither in that night, nor when they were freed from the captivity at Babylon, did they bend bow or draw sword against their enemies or their captors. While they slept, the Angel of the Lord smote the camp of the Assyrians. At the prayers of David and the prophets and holy men, yea, and of the angels Zac 1:12 too, the Lord stirred up the spirit of Cyrus king of Persia, to set them free "to go up to Jerusalem, and build the temple of the Lord God of Israel" Ezr 1:3. But much more, this is the special promise of the Gospel, that God would deliver, not outwardly, but inwardly; not by human wars, but in peace; not by man, but by Himself. "By the Lord their God," by Himself who is speaking, or, The Father by the Son, (in like way as it is said, "The Lord rained upon Sodom fire from the Lord" Gen 19:24).
They were saved in Christ, the Lord and God of all, not by carnal weapons of warfare, but by the might of Him who saved them, and shook thrones and dominions, and who by His own Cross triumpheth over the hosts of the adversaries, and overthroweth the powers of evil, and giveth to those who love Him, "to tread on serpents and scorpions and all the power of the enemy." They were saved, not for any merits of their own, nor for anything in themselves. But when human means, and man's works, such as he could do of his own free-will, and the power of his understanding, and the natural impulses of his affections, had proved unavailing, then he redeemed them by His Blood, and bestowed on them gifts and graces above nature, and filled them with His Spirit, and gave them "to will and to do of His good pleasure." But this promise also was, and is, to the true Judah, i. e., to those who, as the name means, "confess and praise" God, and who, receiving Christ, who, as Man, was of the tribe of Judah, became His children, being re-born by His Spirit."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:7: I will: Hos 11:12; Kg2 19:35; isa 36:1-37:38
will save: Isa 7:14, Isa 12:2, Isa 49:6; Jer 23:5, Jer 23:6; Zac 2:6-11, Zac 4:6, Zac 9:9, Zac 9:10; Mat 1:21-23; Tit 3:4-6
by bow: Psa 33:16, Psa 44:3-6
Carl Friedrich Keil and Franz Delitzsch
1:7
"And I will favour the house of Judah, and save them through Jehovah their God; and I will not save them through bow, and sword, and war, through horses and through horsemen." By a reference to the opposite lot awaiting Judah, all false trust in the mercy of God is taken away from the Israelites. From the fact that deliverance is promised to the kingdom of Judah through Jehovah its God, Israel is to learn that Jehovah is no longer its own God, but that He has dissolved His covenant with the idolatrous race. The expression, "through Jehovah their God," instead of the pronoun "through me" (as, for example, in Gen 19:24), is introduced with special emphasis, to show that Jehovah only extends His almighty help to those who acknowledge and worship Him as their God.
(Note: "The antithesis is to be preserved here between false gods and Jehovah, who was the God of the house of Judah. For it is just as if the prophet had said: Ye do indeed put forward the name of God; but ye worship the devil, and not God. For ye have no part in Jehovah, i.e., in that God who is the Creator of heaven and earth. For He dwells in His temple; He has bound up His faith with David," etc. - Calvin.)
And what follows, viz., "I will not save them by bow," etc., also serves to sharpen the punishment with which the Israelites are threatened; for it not only implies that the Lord does not stand in need of weapons of war and military force, in order to help and save, but that these earthly resources, on which Israel relied (Hos 10:13), could afford no defence or deliverance from the enemies who would come upon it. Milchâmâh, "war," in connection with bow and sword, does not stand for weapons of war, but "embraces everything belonging to war - the skill of the commanders, the bravery of heroes, the strength of the army itself, and so forth" (Hengstenberg). Horses and horsemen are specially mentioned, because they constituted the main strength of an army at that time. Lastly, whilst the threat against Israel, and the promise made to Judah, refer primarily, as Hos 2:1-3 clearly show, to the time immediately approaching, when the judgment was to burst upon the kingdom of the ten tribes, that is to say, to that attack upon Israel and Judah on the part of the imperial power of Assyria, to which Israel succumbed, whilst Judah was miraculously delivered (2 Kings 19; Is 37:1); it has also a meaning which applies to all times, namely, that whoever forsakes the living God, will fall into destruction, and cannot reckon upon the mercy of God in the time of need.
Geneva 1599
1:7 But I will have mercy upon the house of Judah, and will (k) save them by the LORD their God, and will not save them by bow, nor by sword, nor by battle, by horses, nor by horsemen.
(k) For after their captivity he restored them miraculously by the means of Cyrus; (Ezra 1:1).
John Gill
1:7 But I will have mercy on the house of Judah,.... The two tribes of Judah and Benjamin, which retained the true worship of God among them; see Hos 11:12 and though they often sinned against the Lord, he showed them mercy, and spared them longer than the ten tribes; and though he suffered them to be carried captive into Babylon, he returned them again after seventy years: this is mentioned as an aggravation of the punishment of Israel, that Judah was spared, when they were not; and to show that God will have a people to seek and serve him, and, when he rejects some, he will make a reserve of others:
and will save them by the Lord their God; by his own arm and power, and not theirs, or any creature's; nor by any warlike means or instruments whatever, as follows:
and will not save them by bow, nor by sword, nor by battle, by horses, nor by horsemen: which may respect either the deliverance of the Jews from the invasion and siege of Sennacherib's army; which was done without shooting an arrow, or drawing the sword, or engaging in a pitched battle, or by a cavalry rushing into his camp, discomfiting his army, and pursuing them; but by an angel sent from heaven, which in one night destroyed a hundred and fourscore and five thousand, 4Kings 19:35 or else refers to Cyrus being stirred up by the Lord to issue forth a proclamation, giving liberty to the Jewish captives to go free, without price or reward; and so was brought about, not by the might and power of man, but by the Spirit of the Lord; see Ezra 1:1 though a greater salvation is pointed at, or at least shadowed forth, by this, even the spiritual and eternal salvation of God's elect by Christ; which is the fruit of mercy, and not the effect of the merits of men; is obtained not by human power, or by man's righteousness; but by the Lord Jesus Christ, who is Jehovah our righteousness, the Lord God of his people; who stands in a relation to them prior to his being the Saviour of them; to which work and office he is equal, being the eternal Jehovah, and the true and living God. So the Targum,
"and I will save them by the Word of the Lord their God;''
the eternal Word, that was with God, is God, and became incarnate, God in our nature.
John Wesley
1:7 Save them - I will preserve them, that violence do not swallow them up, nor length of captivity wear them out; and this preserved remnant shall return and be planted in their own land, and there kept in safety. By the Lord - Particularly in that extraordinary deliverance of Hezekiah and Jerusalem, from Sennacherib.
Robert Jamieson, A. R. Fausset and David Brown
1:7 Judah is only incidentally mentioned to form a contrast to Israel.
by the Lord their God--more emphatic than "by Myself"; by that Jehovah (Me) whom they worship as their God, whereas ye despise Him.
not . . . by bow--on which ye Israelites rely (Hos 1:5, "the bow of Israel"); Jeroboam II was famous as a warrior (4Kings 14:25). Yet it was not by their warlike power Jehovah would save Judah (1Kings 17:47; Ps 20:7). The deliverance of Jerusalem from Sennacherib (4Kings 19:35), and the restoration from Babylon, are herein predicted.
1:81:8: Եւ մեկնեաց ՚ի ստենէ զՉողորմեալն։ Դարձեալ յղացաւ եւ ծնաւ որդի։
8 Եւ Չողորմածին կտրեց կաթից: Գոմերը դարձեալ յղիացաւ եւ մի որդի ծնեց:
8 Երբ Լօրուհաման կաթէն կտրեց, նորէն յղացաւ ու որդի մը ծնաւ։
Եւ մեկնեաց ի ստենէ զՉողորմեալն. դարձեալ յղացաւ եւ ծնաւ որդի:

1:8: Եւ մեկնեաց ՚ի ստենէ զՉողորմեալն։ Դարձեալ յղացաւ եւ ծնաւ որդի։
8 Եւ Չողորմածին կտրեց կաթից: Գոմերը դարձեալ յղիացաւ եւ մի որդի ծնեց:
8 Երբ Լօրուհաման կաթէն կտրեց, նորէն յղացաւ ու որդի մը ծնաւ։
zohrab-1805▾ eastern-1994▾ western am▾
1:81:8 И, откормив грудью Непомилованную, она зачала, и родила сына.
1:8 καὶ και and; even ἀπεγαλάκτισεν απογαλακτιζω the Οὐκ— ου not ἠλεημένην ελεεω show mercy; have mercy on καὶ και and; even συνέλαβεν συλλαμβανω take hold of; conceive ἔτι ετι yet; still καὶ και and; even ἔτεκεν τικτω give birth; produce υἱόν υιος son
1:8 וַ wa וְ and תִּגְמֹ֖ל ttiḡmˌōl גמל deal fully אֶת־ ʔeṯ- אֵת [object marker] לֹ֣א רֻחָ֑מָה lˈō ruḥˈāmā לֹא רֻחָמָה Lo-Ruhamah וַ wa וְ and תַּ֖הַר ttˌahar הרה be pregnant וַ wa וְ and תֵּ֥לֶד ttˌēleḏ ילד bear בֵּֽן׃ bˈēn בֵּן son
1:8. et ablactavit eam quae erat absque misericordia et concepit et peperit filiumAnd she weaned her that was called Without mercy. And she conceived, and bore a son.
8. Now when she had weaned Lo-ruhamah, she conceived, and bare a son.
Now when she had weaned Lo- ruhamah, she conceived, and bare a son:

1:8 И, откормив грудью Непомилованную, она зачала, и родила сына.
1:8
καὶ και and; even
ἀπεγαλάκτισεν απογαλακτιζω the
Οὐκ— ου not
ἠλεημένην ελεεω show mercy; have mercy on
καὶ και and; even
συνέλαβεν συλλαμβανω take hold of; conceive
ἔτι ετι yet; still
καὶ και and; even
ἔτεκεν τικτω give birth; produce
υἱόν υιος son
1:8
וַ wa וְ and
תִּגְמֹ֖ל ttiḡmˌōl גמל deal fully
אֶת־ ʔeṯ- אֵת [object marker]
לֹ֣א רֻחָ֑מָה lˈō ruḥˈāmā לֹא רֻחָמָה Lo-Ruhamah
וַ wa וְ and
תַּ֖הַר ttˌahar הרה be pregnant
וַ wa וְ and
תֵּ֥לֶד ttˌēleḏ ילד bear
בֵּֽן׃ bˈēn בֵּן son
1:8. et ablactavit eam quae erat absque misericordia et concepit et peperit filium
And she weaned her that was called Without mercy. And she conceived, and bore a son.
8. Now when she had weaned Lo-ruhamah, she conceived, and bare a son.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
8-9. Символическим именем Лоамми пророк возвещает отвержение Израиля ср. 4: Цар ХVII:18: и прогневался Господь сильно на Израильтян и отверг их от Лица Своего. Не осталось никого, кроме одного колена Иудина.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
8 Now when she had weaned Lo-ruhamah, she conceived, and bare a son. 9 Then said God, Call his name Lo-ammi: for ye are not my people, and I will not be your God. 10 Yet the number of the children of Israel shall be as the sand of the sea, which cannot be measured nor numbered; and it shall come to pass, that in the place where it was said unto them, Ye are not my people, there it shall be said unto them, Ye are the sons of the living God. 11 Then shall the children of Judah and the children of Israel be gathered together, and appoint themselves one head, and they shall come up out of the land: for great shall be the day of Jezreel.
We have here a prediction,
I. Of the rejection of Israel for a time, which is signified by the name of another child that Hosea had by his adulterous spouse, v. 8, 9. And still we must observe that those children whose names carried these direful omens in them to Israel were all children of whoredoms (v. 2), all born of the harlot that Hosea married, to intimate that the ruin of Israel was the natural product of the sin of Israel. If they had not first revolted from God, they would never have been rejected by him; God never leaves any till they first leave him. Here is, 1. The birth of this child: When she had weaned her daughter, she conceived and bore a son. Notice is taken of the delay of the birth of this child, which was to carry in its name a certain presage of their utter rejection, to intimate God's patience with them, and his unwillingness to proceed to extremity. Some think that her bearing another son signifies that people's persisting in their wickedness; lust still conceived and brought forth sin. They added to do evil (so the Chaldee paraphrase expounds it); they were old in adulteries, and obstinate. 2. The name given him: Call him Lo-ammi--Not my people. When they were told that God would no more have mercy on them they regarded it not, but buoyed up themselves with this conceit, that they were God's people, whom he could not but have mercy on. And therefore he plucks that staff from under them, and disowns all relation to them: You are not my people, and I will not be your God. "I will not be yours (so the word it); I will be in no relation to you, will have nothing to do with you; I will not be your King, your Father, your patron and protector." We supply it very well with that which includes all, "I will not be your God; I will not be to you what I have been, nor what you vainly expect I should be, nor what I would have been if you had kept close to me." Observe, "You are not my people; you do not act as becomes my people; you are not observant of me and obedient to me, as my people should be; you are not my people, but the people of this and the other dunghill-deity; and therefore I will not own you for my people, will not protect you, will not put in any claim to you, not demand you, not deliver you out of the hands of those that have seized you; let them take you; you are none of mine. You will not have me to be your God, but pay your homage to the pretenders, and therefore I will not be your God; you shall have no interest in me, shall expect no benefit from me." Note, Our being taken into covenant with God is owing purely to him and to his grace, for then it begins on his side: I will be to them a God, and then they shall be to me a people; we love him because he first loved us. But our being cast out of covenant is owing purely to ourselves and our own folly. The breach is on man's side: You are not my people, and therefore I will not be your God; if God hate any, it is because they first hated him. This was fulfilled in Israel when they were utterly taken away into the land of Assyria, and their place knew them no more. They were no longer God's people, for they lost the knowledge and worship of him; no prophets were sent to them, no promises made to them, as were to the two tribes in their captivity; nay, they were no longer a people, but, for aught that appears, were mingled with the nations into which they were carried, and lost among them.
II. Of the reduction and restoration of Israel in the fulness of time. Here, as before, mercy is remembered in the midst of wrath; the rejection, as it shall not be total, so it shall not be final (v. 10, 11): Yet the number of the children of Israel shall be as the sand of the sea. See how the same hand that wounded is stretched forth to heal, and how tenderly he that has torn binds up; though God cause grief by his threatenings, yet he will have compassion, and will gather with everlasting kindness. They are very precious promises which are here made concerning the Israel of God, and which may be of use to us now.
1. Some think that these promises had their accomplishment in the return of the Jews out of their captivity in Babylon, when many of the ten tribes joined themselves to Judah, and took the benefit of the liberty which Cyrus proclaimed, came up in great numbers out of the several countries into which they were dispersed, to their own land, appointed Zerubbabel their head, and coalesced into one people, whereas before they had been two distinct nations. And in their own land, where God had by his prophets disowned and rejected them as none of his, he would by his prophets own them and appear for them as his children; and from all parts of the country they should come up to the temple to worship. And we have reason to think that, though this promise has a further reference, yet it was graciously intended and piously used for the support and comfort of the captives in Babylon, as giving them a general assurance of mercy which God had in store for them and their land; their nation could not be destroyed so long as this blessing was in it, was in reserve for it.
2. Some think that these promises will not have their accomplishment, at least not in full, till the general conversion of the Jews in the latter days, which is expected yet to come, when the vast incredible numbers of Jews, that are now dispersed as the sand of the sea, shall be brought to embrace the faith of Christ and be incorporated in the gospel-church. Then, and not till then, God will own them as his people, his children, even there where they had lain under the dismal tokens of their rejection. The Jewish doctors look upon this promise as not having had its accomplishment yet. But,
3. It is certain that this promise had its accomplishment in the setting up of the kingdom of Christ, by the preaching of the gospel, and the bringing in both of Jews and Gentiles to it, for to this these words are applied by St. Paul (Rom. ix. 25, 26), and by St. Peter when he writes to the Jews of the dispersion, 1 Pet. ii. 10. Israel here is the gospel-church, the spiritual Israel (Gal. vi. 16), all believers who follow the steps, and inherit the blessing of faithful Abraham, who is the father of all that believe, whether Jews or Gentiles, Rom. iv. 11, 12. Now let us see what is promised concerning this Israel.
(1.) That it shall greatly multiply, and the numbers of it be increased; it shall be as the sand of the sea, which cannot be measured nor numbered. Though Israel according to the flesh be diminished and made few, the spiritual Israel shall be numerous, shall be innumerable. In the vast multitudes that by the preaching of the gospel have been brought to Christ, both in the first ages of Christianity and ever since, this promise is fulfilled, thousands out of every tribe in Israel, and out of other nations, a multitude which no man can number, Rev. vii. 4, 9; Gal. iv. 27. In this the promise made to Abraham, when God called him Abraham the high father of a multitude, had its full accomplishment (Gen. xvii. 5), and that Gen. xxii. 17. Some observe that they are here compared to the sand of the sea, not only for their numbers, but as the sand of the sea serves for a boundary to the waters, that they shall not overflow the earth, so the Israelites indeed are a wall of defence to the places where they live, to keep off judgments. God can do nothing against Sodom while Lot is there.
(2.) That God will renew his covenant with the gospel-Israel, and will incorporate it a church to himself, by as full and ample a charter as that whereby the Old-Testament church was incorporated; nay, and its privileges shall be much greater: "In the place where it was said unto them, You are not my people, there shall you be again admitted into covenant, and owned as my people." The abandoned Gentiles in their respective places, and the rejected Jews in theirs, shall be favoured and blessed. There, where the fathers were cast off for their unbelief, the children, upon their believing, shall be taken in. This is a blessed resurrection, the making of those the people of God that were not a people. Nay, but the privilege is enlarged; now it is not only, You are my people, as formerly, but You are the sons of the living God, whether by birth you were Jews or Gentiles. Israel under the law was God's son, his first-born, but then they were as children under age; now, under the gospel, they have grown up both to greater understanding and greater liberty, Gal. iv. 1, 2. Note, [1.] It is the unspeakable privilege of all believers that they have the living God for their Father, the ever-living God, and may look upon themselves as his children by grace and adoption. [2.] The sonship of believers shall be owned and acknowledged; it shall be said to them, for their comfort and satisfaction, nay, and it shall be said for their honour in the hearing of the world, You are the sons of the living God. Let not the saints disquiet themselves; let not others despise them; for, sooner or later, there shall be a manifestation of the children of God, and all the world shall be made to know their excellency and the value God has for them. [3.] It will add much to their comfort, very much to their honour, when they are dignified with the tokens of God's favour in that very place where they had long lain under the tokens of his displeasure. This speaks comfort to the believing Gentiles, that they need not go up to Jerusalem, to be received and owned as God's children; no, they may stay where they are, and in that place, though it be in the remotest corner of the earth, in that place where they were at a distance, where it was said to them, "You are not God's people," but are separated from them (Isa. lvi. 3, 6), even there, without leaving their country and kindred, they may by faith receive the Spirit of adoption, witnessing with their spirits that "they are the children of God."
(3.) That those who had been at variance should be happily brought together (v. 11): Then shall the children of Judah and the children of Israel be gathered together. This uniting of Judah and Israel, those two kingdoms that were now so much at variance, biting and devouring one another, is mentioned only as a specimen, or one instance, of the happy effect of the setting up of Christ's kingdom in the world, the bringing of those that had been at the greatest enmity one against another to a good understanding one of another and a good affection one to another. This was literally fulfilled when the Galileans, who inhabited that part of the country which belonged to the ten tribes, and probably for the most part descended from them, so heartily joined with those that were probably called Jews (that were of Judea) in following Christ and embracing his gospel; and his first disciples were partly Jews and partly Galileans. The first that were blessed with the light of the gospel were of the land of Zebulun and Naphtali (Matt. iv. 15); and, though there was no good-will at all between the Jews and the Galileans, yet, upon their believing in Christ, they were happily consolidated, and there were no remains of the former disaffection they had to one another; nay, when the Samaritans believed, though between them and the Jews there was a much greater enmity, yet in Christ there was a perfect unanimity, Acts viii. 14. Thus Judah and Israel were gathered together; yet this was but a type of the much more celebrated coalition between Jews and Gentiles, when, by the death of Christ, the partition-wall of the ceremonial law was taken down. See Eph. ii. 14-16. Christ died, to gather together in one all the children of God that were scattered abroad, John xi. 51; Eph. i. 10.
(4.) That Jesus Christ should be the centre of unity to all God's spiritual Israel. They shall all agree to appoint to themselves one head, which can be no other than he whom God has appointed, even Christ. Note, Jesus Christ is the head of the church, the one only head of it, not only a head of government, as of the body politic, but a head of vital influence, as of the natural body. To believe in Christ is to appoint him to ourselves for our head, that is, to consent to God's appointment, and willingly commit ourselves to his guidance and government; and this in concurrence and communion with all good Christians that make him their head; so that, though they are many, yet in him they are one, and so become one with each other. Qui conveniunt in aliquo tertio inter se conveniunt--Those who agree with a third agree with each other.
(5.) That, having appointed Christ for their head, they shall come up out of the land; they shall come, some of all sorts, from all parts, to join themselves to the church, as, under the Jewish economy, they came up from all corners of the land of Israel to Jerusalem, to worship (Ps. cxxii. 4), Thither the tribes go up, to which there is a plain allusion in that prophecy of the accession of the Gentiles to the church (Isa. ii. 3), Come, and let us go up to the mountain of the Lord. It denotes not a local remove (for they are said to be in the same place, v. 10), but a change of their mind, a spiritual ascent to Christ. They shall come up from the earth (so it may be read); for those who have given up themselves to Christ as their head take their affections off from this earth, and the things of it, to set them upon things above (Col. iii. 1, 2); for they are not of the world (John xv. 19), but have their conversation in heaven. They shall come up out of the land, though it be the land of their nativity; they shall, in affection, come out from it, that they may follow the Lamb withersoever he goes. Thus the learned Dr. Pocock takes it.
(6.) That, when all this comes to pass, great shall be the day of Jezreel. Though great is the day of Jezreel's affliction (so some understand it), yet great shall be the day of Jezreel's glory. This shall be Israel's day; the day shall be their own, after their enemies have long had their day. Israel is here called Jezreel, the seed of God, the holy seed (Isa. vi. 13), the substance of the land. This seed is now sown in the earth, and buried under the clods; but great shall be its day when the harvest comes. Great was the church's day when there were added to it daily such as should be saved; then did the Almighty do great things for it.
Albert Barnes: Notes on the Bible - 1834
1:8: Now when she had weaned ... - Eastern women very commonly nursed their children two, or even three (2 Macc. 7:27) years. The weaning then of the child portrays a certain interval of time between these two degrees of chastisement; but after this reprieve, the last and final judgment pictured here was to set in irRev_ersibly.
Carl Friedrich Keil and Franz Delitzsch
1:8
"And she weaned Unfavoured, and conceived, and bare a son. And He said, Call his name Not-my-people; for ye are not my people, and I will not be yours." If weaning is mentioned not merely for the sake of varying the expression, but with a deliberate meaning, it certainly cannot indicate the continued patience of God with the rebellious nation, as Calvin supposes, but rather implies the uninterrupted succession of the calamities set forth by the names of the children. As soon as the Lord ceases to compassionate the rebellious tribes, the state of rejection ensues, so that they are no longer "my people," and Jehovah belongs to them no more. In the last clause, the words pass with emphasis into the second person, or direct address, "I will not be to you," i.e., will no more belong to you (cf. Ps 118:6; Ex 19:5; Ezek 16:8). We need not supply 'Elohim here, and we may not weaken לא אהיה לכם into "no more help you, or come to your aid." For the fulfilment, see 4Kings 17:18.
John Gill
1:8 Now when she had weaned Loruhamah,.... That is, when Gomer had weaned her daughter of this name, Hos 1:6. This some interpret of the people of Israel being deprived of the word and ordinances, compared to milk and breasts, having a famine of them; and so were like children weaned from the milk, and drawn from the breasts; though others think this is expressive of the patience of God in bearing with this people, after he had before threatened them with the subversion of their kingdom and state; and even after the prophecy had took place in part, in causing the kingdom to cease in the house of Jehu, he bore with them about forty years before they were entirely carried captive; suckling and weaning, before the conception and birth of another child, denoting some stop and stay; but rather this intends the taking away some part of the land of Israel, as a child when weaning is taken away from its mother; and may respect the carrying captive many of the Israelites in divers parts, particularly out of Gilead, Galilee, and Naphtali, by Tiglathpileser king of Assyria, 4Kings 15:29. This cannot be understood of the captivity of the Jews in Babylon, as Cocceius; for this is a resumption and continuation of the prophecy concerning the ten tribes, after inserting a promise of the salvation of Judah, in the preceding verse:
she conceived and bare a son: according to Kimchi, as the weaning of Loruhamah points at the times of weakness, from Zachariah the son of Jeroboam to the times of Pekahiah, when the reigns were short and troublesome; so this son conceived and born represents the state of the nation in the times of Pekah; who reigned twenty years, and was too powerful for the kingdom of Judah, slew multitudes of them, and carried others captive, and assisted Rezin king of Syria against Ahaz king of Judah: but, according to the series of the prophecy, it seems best to agree with the times of Hoshea king of Israel, who was not so bad as some of his predecessors; was a man of spirit and courage; cast off the Assyrian yoke, and neglected to give presents to the king of Assyria; and Samaria in his time held out a three years' siege against that king, 4Kings 17:1. The Targum is,
"and the generation of them who are carried captive among the nations are found not to have obtained mercy by their works, but they added and did evil works.''
Robert Jamieson, A. R. Fausset and David Brown
1:8 weaned--said to complete the symbolical picture, not having any special signification as to Israel [HENDERSON]. Israel was bereft of all the privileges which were as needful to them as milk is to infants (compare Ps 131:2; 1Pet 2:2) [VATABLUS]. Israel was not suddenly, but gradually cast off; God bore with them with long-suffering, until they were incurable [CALVIN]. But as it is not God, but Gomer who weans Lo-ruhamah, the weaning may imply the lust of Gomer, who was hardly weaned when she is again pregnant [MANGER].
1:91:9: Եւ ասէ. Կոչեա՛ զանուն նորա՝ Ո՛չ ժողովուրդ իմ. զի դուք չէ՛ք ժողովուրդ իմ. եւ ես ո՛չ ինչ եմ ձեր։
9 Տէրը ասաց. «Նրա անունը դի՛ր Ոչ Իմ Ժողովուրդ,քանի որ դուք իմ ժողովուրդը չէք,եւ ես ձեր ոչ մի բանը չեմ»:
9 Այն ատեն Տէրը ըսաւ. «Անոր անունը Լօամմի* դի՛ր, քանզի դուք իմ ժողովուրդս չէք ու ես ձեզի Աստուած պիտի չըլլամ»։
Եւ ասէ. Կոչեա զանուն նորա Ոչ ժողովուրդ իմ. զի դուք չէք ժողովուրդ իմ, եւ ես ոչ [5]ինչ եմ ձեր:

1:9: Եւ ասէ. Կոչեա՛ զանուն նորա՝ Ո՛չ ժողովուրդ իմ. զի դուք չէ՛ք ժողովուրդ իմ. եւ ես ո՛չ ինչ եմ ձեր։
9 Տէրը ասաց. «Նրա անունը դի՛ր Ոչ Իմ Ժողովուրդ,քանի որ դուք իմ ժողովուրդը չէք,եւ ես ձեր ոչ մի բանը չեմ»:
9 Այն ատեն Տէրը ըսաւ. «Անոր անունը Լօամմի* դի՛ր, քանզի դուք իմ ժողովուրդս չէք ու ես ձեզի Աստուած պիտի չըլլամ»։
zohrab-1805▾ eastern-1994▾ western am▾
1:91:9 И сказал Он: нареки ему имя Лоамми {Не Мой народ.}, потому что вы не Мой народ, и Я не буду вашим [Богом].
1:9 καὶ και and; even εἶπεν επω say; speak κάλεσον καλεω call; invite τὸ ο the ὄνομα ονομα name; notable αὐτοῦ αυτος he; him Οὐ— ου not λαόσ— λαος populace; population μου εγω I διότι διοτι because; that ὑμεῖς υμεις you οὐ ου not λαός λαος populace; population μου μου of me; mine καὶ και and; even ἐγὼ εγω I οὔκ ου not εἰμι ειμι be ὑμῶν υμων your
1:9 וַ wa וְ and יֹּ֕אמֶר yyˈōmer אמר say קְרָ֥א qᵊrˌā קרא call שְׁמֹ֖ו šᵊmˌô שֵׁם name לֹ֣א עַמִּ֑י lˈō ʕammˈî לֹא עַמִּי Lo-Ammi כִּ֤י kˈî כִּי that אַתֶּם֙ ʔattˌem אַתֶּם you לֹ֣א lˈō לֹא not עַמִּ֔י ʕammˈî עַם people וְ wᵊ וְ and אָנֹכִ֖י ʔānōḵˌî אָנֹכִי i לֹֽא־ lˈō- לֹא not אֶהְיֶ֥ה ʔehyˌeh היה be לָכֶֽם׃ ס lāḵˈem . s לְ to
1:9. et dixit voca nomen eius Non populus meus quia vos non populus meus et ego non ero vesterAnd he said: Call his name, Not my people: for you are not my people, and I will not be yours.
9. And said, Call his name Lo-ammi: for ye are not my people, and I will not be your .
Then said [God], Call his name Lo- ammi: for ye [are] not my people, and I will not be your:

1:9 И сказал Он: нареки ему имя Лоамми {Не Мой народ.}, потому что вы не Мой народ, и Я не буду вашим [Богом].
1:9
καὶ και and; even
εἶπεν επω say; speak
κάλεσον καλεω call; invite
τὸ ο the
ὄνομα ονομα name; notable
αὐτοῦ αυτος he; him
Οὐ— ου not
λαόσ— λαος populace; population
μου εγω I
διότι διοτι because; that
ὑμεῖς υμεις you
οὐ ου not
λαός λαος populace; population
μου μου of me; mine
καὶ και and; even
ἐγὼ εγω I
οὔκ ου not
εἰμι ειμι be
ὑμῶν υμων your
1:9
וַ wa וְ and
יֹּ֕אמֶר yyˈōmer אמר say
קְרָ֥א qᵊrˌā קרא call
שְׁמֹ֖ו šᵊmˌô שֵׁם name
לֹ֣א עַמִּ֑י lˈō ʕammˈî לֹא עַמִּי Lo-Ammi
כִּ֤י kˈî כִּי that
אַתֶּם֙ ʔattˌem אַתֶּם you
לֹ֣א lˈō לֹא not
עַמִּ֔י ʕammˈî עַם people
וְ wᵊ וְ and
אָנֹכִ֖י ʔānōḵˌî אָנֹכִי i
לֹֽא־ lˈō- לֹא not
אֶהְיֶ֥ה ʔehyˌeh היה be
לָכֶֽם׃ ס lāḵˈem . s לְ to
1:9. et dixit voca nomen eius Non populus meus quia vos non populus meus et ego non ero vester
And he said: Call his name, Not my people: for you are not my people, and I will not be yours.
9. And said, Call his name Lo-ammi: for ye are not my people, and I will not be your .
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
1:9: Call his name Lo-ammi - לא עמי Lo-ammi, "Not my people;" for which the reason is immediately given:
Ye are not my people, and I will not be your God - The word God is not added here by any of the ancient versions or MSS.; and yet the construction absolutely requires it, as Houbigant properly observes, who thinks the present reading לא אהיה לכם lo eheyeh lachem, "I will not be to you," a corruption of the word אלחיכם eloheychem, "your God." It is strange that no various reading occurs on this verse in any MS. yet discovered. In two of the oldest of mine there is a blank of half a line left after the last word; and so it is in the Masoretic Bibles, though the sense is not complete; for it is evidently continued in the following verse. Probably God refers to the words, Exo 3:14 : אהיה אשר אהיה I am that I am. I am, אהיה eheyeh, - I shall be, hath sent me unto you. I will not be your eheyeh, i.e., I will not be your God.
Albert Barnes: Notes on the Bible - 1834
1:9: Call his name Lo-ammi - that is, "not My people." The name of this third child expresses the last final degree of chastisement. As the "scattering by God" did not involve the being wholly "unpitied;" so neither did the being wholly "unpitied" for the time involve the being wholly rejected, so as to be no more His people. There were corresponding degrees in the actual history of the kingdom of Israel. God withdrew his protection by degrees. Under Jeroboam, in whose reign was this beginning of Hosea's prophecy, the people was yet outwardly strong. This strength has been thought to be expressed by the sex of the oldest child, that he was a son. On this, followed extreme weakness, full of mutual massacre and horrible cruelty, first, in a long anarchy, then under Zechariah, Shallurn, Menahem, Pekahiah, Pekah, Hosea, within, and through the invasions of Pul, Tiglathpileser, Shalmaneser, kings of Assyria, from without. The sex of the daughter, "Lo Ruhamah, Unpitied," corresponds with this increasing weakness, and breaking of the spirit. When she was weaned, i. e., when the people were deprived of all consolation and all the spiritual food whereby they had here to been supported, prophecy, teaching, promises, sacrifices, grace, favor, consolation, it became wholly "Lo-ammi, not My people." As a distinct part of God's people, it was cast off foRev_er; and yet it became outwardly strong, as the Jews became powerful, and often were the persecutors of the Christians. The same is seen in individuals. God often first chastens them lightly, then more heavily, and brings them down in their iniquities; but if they still harden themselves, He withdraws both His chastisements and His grace, so that the sinner even prospers in this world, but, remaining finally impenitent, is cast off foRev_er.
I will not be your God - Literally "I will not be to you," or, "for you;" "for you," by providence; "to you," by love. The words say the more through their silence. They do not say what God will not be to those who had been His people. They do not say that He will not be their Defender, Nourisher, Saviour, Deliverer, Father, Hope, Refuge; and so they say that He will be none of these, which are all included in the English, "I will not be your God." For, as God, He is these, and all things, to us. "I will not be to you." God, by His love, vouchsafes to give all and to take all. He gives Himself wholly to His own, in order to make them wholly His. He makes an exchange with them. As God the Son, by His Incarnation, took the Manhood into God, so, by His Spirit dwelling in them, He makes men gods, "partakers of the Divine Nature" Pe2 1:4. They, by His adoption, belong to Him; He, by His promise and gift, belongs to them.
He makes them His; He becomes their's. This mutual exchange is so often expressed in Holy Scripture, to show how God loveth to give Himself to us, and to make us His; and that where the one is, there is the other; nor can the one be without the other. This was the original covenant with Israel: "I will be your God, and you shall be My people" Lev 26:12; Exo 6:7; and as such, it is often repeated in Jeremiah Jer 11:4-5; Jer 24:7; Jer 30:22; Jer 31:1, Jer 31:33; Jer 32:38 and Ezekiel Eze 11:20; Eze 14:11; Eze 36:28; Eze 37:23, Eze 37:27. Afterward, this is expressed still more affectionately. "I will be a Father unto you, and ye shall be My sons and daughters" Co2 6:18. And in Christ the Son, God saith, "I will be his Father, and he shall be My son" Sa2 7:14. God, who saith not this to any out of Christ, nor even to the holy Angels, (as it is written, "Unto which of the Angels said He at any time, I will be to him a Father, and he shall be to Me a son?" Heb 1:5), saith it to us in Christ. And so, in turn, the Church and each single soul which is His, saith, or rather He saith it in them Sol 2:16, "My beloved is mine, and I am His," and more boldly yet, I am my Beloved's, and my Beloved is mine" Sol 6:3. Whence also at the holy communion we say, "then we dwell in Christ and Christ in us; we are one with Christ, and Christ with us;" and we pray that "we may evermore dwell in Him, and He in us."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:9: Loammi: that is, Not my people, Jer 15:1
Geneva 1599
1:9 Then said [God], Call his name (l) Loammi: for ye [are] not my people, and I will not be your [God].
(l) That is, not my people.
John Gill
1:9 Then said God, call his name Loammi,.... Which Aben Ezra interprets of the children of the ten tribes horn in captivity, who never returned; but it rather signifies the ten tribes themselves, who were carried captive and had this name given them for the reason following:
for ye are not my people; though he had chosen them to be his people above all people, and had distinguished them from others by various blessings and privileges; yet they did not behave as such to him; they did not serve, obey, and worship him, but the calves at Dan and Bethel; and therefore did not deserve the name of his people: hence he says,
and I will not be your or "yours" (a); that is, as we supply it, and so Aben Ezra, "your God"; will not behave toward you as such; will not take you under my care and protection, or continue you in your land, and in the enjoyment of the blessings of it; will not be your King, patron, and defender, but give you up into the hands of your enemies. This respects the captivity of the ten tribes by Shalmaneser, 4Kings 17:6. The Targum is,
"for ye are not my people; because ye do not confirm the words of my law, my word shall not be your help.''
(a) "non ero vester", Pagninus; "nec ego sum futurus vester", Junius & Tremellius, Piscator.
John Wesley
1:9 Loammi - That is, not my people. Tho' once you were a peculiar people, you are so no more; you are cast off as you deserved. I will not be your God - I will be a God to you, no more than to any of the Heathen nations. This God executed when he gave them up into the hands of Salmaneser, who sent them where none now can find them.
Robert Jamieson, A. R. Fausset and David Brown
1:9 Lo-Ammi--once "My people," but henceforth not so (Ezek 16:8). The intervals between the marriage and the successive births of the three children, imply that three successive generations are intended. Jezreel, the first child, represents the dynasty of Jeroboam I and his successors, ending with Jehu's shedding the blood of Jeroboam's line in Jezreel; it was there that Jezebel was slain, in vengeance for Naboth's blood shed in the same Jezreel (3Kings 16:1; 4Kings 9:21, 4Kings 9:30). The scenes of Jezreel were to be enacted over again on Jehu's degenerate race. At Jezreel Assyria routed Israel [JEROME]. The child's name associates past sins, intermediate punishments, and final overthrow. Lo-ruhamah ("not pitied"), the second child, is a daughter, representing the effeminate period which followed the overthrow of the first dynasty, when Israel was at once abject and impious. Lo-Ammi ("not my people"), the third child, a son, represents the vigorous dynasty (4Kings 14:25) of Jeroboam II; but, as prosperity did not bring with it revived piety, they were still not God's people.
1:101:10: Եւ էր թիւ որդւոցն Իսրայէլի իբրեւ զաւա՛զ ծովու անչափ եւ անթիւ. եւ եղիցի ՚ի տեղւոջ յորում ասացաւ՝ Ո՛չ ժողովուրդ իմ դուք, ա՛նդ կոչեսցին նոքա Որդիք Աստուծոյ կենդանւոյ[10357]։ [10357] Ոմանք յաւելուն. Իբրեւ զաւազ առ ափն ծովու։
10 Բայց իսրայէլացիների քանակըծովի աւազի պէս անչափ ու անթիւ կը լինի.եւ այնտեղ, որտեղ ասուեց՝“Դուք իմ ժողովուրդը չէք”,այնտեղ “Կենդանի Աստծու որդիներ կը կոչուեն”:
10 «Բայց Իսրայէլի որդիներուն թիւը ծովու աւազի պէս պիտի ըլլայ, որ անչափ ու անթիւ է ու այն տեղ ուր անոնց ըսուեցաւ թէ ‘Դուք իմ ժողովուրդս չէք’, հոն անոնք ‘Կենդանի Աստուծոյն որդիները պիտի կոչուին’։
Եւ էր`` թիւ որդւոցն Իսրայելի իբրեւ զաւազ ծովու անչափ եւ անթիւ. եւ եղիցի ի տեղւոջ յորում ասացաւ Ոչ ժողովուրդ իմ դուք, անդ կոչեսցին նոքա Որդիք Աստուծոյ կենդանւոյ:

1:10: Եւ էր թիւ որդւոցն Իսրայէլի իբրեւ զաւա՛զ ծովու անչափ եւ անթիւ. եւ եղիցի ՚ի տեղւոջ յորում ասացաւ՝ Ո՛չ ժողովուրդ իմ դուք, ա՛նդ կոչեսցին նոքա Որդիք Աստուծոյ կենդանւոյ[10357]։
[10357] Ոմանք յաւելուն. Իբրեւ զաւազ առ ափն ծովու։
10 Բայց իսրայէլացիների քանակըծովի աւազի պէս անչափ ու անթիւ կը լինի.եւ այնտեղ, որտեղ ասուեց՝“Դուք իմ ժողովուրդը չէք”,այնտեղ “Կենդանի Աստծու որդիներ կը կոչուեն”:
10 «Բայց Իսրայէլի որդիներուն թիւը ծովու աւազի պէս պիտի ըլլայ, որ անչափ ու անթիւ է ու այն տեղ ուր անոնց ըսուեցաւ թէ ‘Դուք իմ ժողովուրդս չէք’, հոն անոնք ‘Կենդանի Աստուծոյն որդիները պիտի կոչուին’։
zohrab-1805▾ eastern-1994▾ western am▾
1:101:10 Но будет число сынов Израилевых как песок морской, которого нельзя ни измерить, ни исчислить; и там, где говорили им: >, будут говорить им: >.
1:10 וְֽ֠ wᵊˈ וְ and הָיָה hāyˌā היה be מִסְפַּ֤ר mispˈar מִסְפָּר number בְּנֵֽי־ bᵊnˈê- בֵּן son יִשְׂרָאֵל֙ yiśrāʔˌēl יִשְׂרָאֵל Israel כְּ kᵊ כְּ as חֹ֣ול ḥˈôl חֹול sand הַ ha הַ the יָּ֔ם yyˈom יָם sea אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] לֹֽא־ lˈō- לֹא not יִמַּ֖ד yimmˌaḏ מדד measure וְ wᵊ וְ and לֹ֣א lˈō לֹא not יִסָּפֵ֑ר yissāfˈēr ספר count וְֽ֠ wᵊˈ וְ and הָיָה hāyˌā היה be בִּ bi בְּ in מְקֹ֞ום mᵊqˈôm מָקֹום place אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] יֵאָמֵ֤ר yēʔāmˈēr אמר say לָהֶם֙ lāhˌem לְ to לֹֽא־ lˈō- לֹא not עַמִּ֣י ʕammˈî עַם people אַתֶּ֔ם ʔattˈem אַתֶּם you יֵאָמֵ֥ר yēʔāmˌēr אמר say לָהֶ֖ם lāhˌem לְ to בְּנֵ֥י bᵊnˌê בֵּן son אֵֽל־ ʔˈēl- אֵל god חָֽי׃ ḥˈāy חַי alive
1:10. et erit numerus filiorum Israhel quasi harena maris quae sine mensura est et non numerabitur et erit in loco ubi dicetur eis non populus meus vos dicetur eis filii Dei viventisAnd the number of the children of Israel shall be as the sand of the sea, that is without measure, and shall not be numbered. And it shall be in the place where it shall be said to them: You are not my people: it shall be said to them: Ye are the sons of the living God.
10. Yet the number of the children of Israel shall be as the sand of the sea, which cannot be measured nor numbered; and it shall come to pass that, in the place where it was said unto them, Ye are not my people, it shall be said unto them, the sons of the living God.
Yet the number of the children of Israel shall be as the sand of the sea, which cannot be measured nor numbered; and it shall come to pass, [that] in the place where it was said unto them, Ye [are] not my people, [there] it shall be said unto them, [Ye are] the sons of the living God:

1:10 Но будет число сынов Израилевых как песок морской, которого нельзя ни измерить, ни исчислить; и там, где говорили им: <<вы не Мой народ>>, будут говорить им: <<вы сыны Бога живаго>>.
1:10
וְֽ֠ wᵊˈ וְ and
הָיָה hāyˌā היה be
מִסְפַּ֤ר mispˈar מִסְפָּר number
בְּנֵֽי־ bᵊnˈê- בֵּן son
יִשְׂרָאֵל֙ yiśrāʔˌēl יִשְׂרָאֵל Israel
כְּ kᵊ כְּ as
חֹ֣ול ḥˈôl חֹול sand
הַ ha הַ the
יָּ֔ם yyˈom יָם sea
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
לֹֽא־ lˈō- לֹא not
יִמַּ֖ד yimmˌaḏ מדד measure
וְ wᵊ וְ and
לֹ֣א lˈō לֹא not
יִסָּפֵ֑ר yissāfˈēr ספר count
וְֽ֠ wᵊˈ וְ and
הָיָה hāyˌā היה be
בִּ bi בְּ in
מְקֹ֞ום mᵊqˈôm מָקֹום place
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
יֵאָמֵ֤ר yēʔāmˈēr אמר say
לָהֶם֙ lāhˌem לְ to
לֹֽא־ lˈō- לֹא not
עַמִּ֣י ʕammˈî עַם people
אַתֶּ֔ם ʔattˈem אַתֶּם you
יֵאָמֵ֥ר yēʔāmˌēr אמר say
לָהֶ֖ם lāhˌem לְ to
בְּנֵ֥י bᵊnˌê בֵּן son
אֵֽל־ ʔˈēl- אֵל god
חָֽי׃ ḥˈāy חַי alive
1:10. et erit numerus filiorum Israhel quasi harena maris quae sine mensura est et non numerabitur et erit in loco ubi dicetur eis non populus meus vos dicetur eis filii Dei viventis
And the number of the children of Israel shall be as the sand of the sea, that is without measure, and shall not be numbered. And it shall be in the place where it shall be said to them: You are not my people: it shall be said to them: Ye are the sons of the living God.
10. Yet the number of the children of Israel shall be as the sand of the sea, which cannot be measured nor numbered; and it shall come to pass that, in the place where it was said unto them, Ye are not my people, it shall be said unto them, the sons of the living God.
ru▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
10. Ст. 10: в евр. 7: начинается II гл. ; у LXX ст. 9-10: отнесены к I гл. Речь идет о десятиколенном царстве. Из сопоставления ст. 10-го с предыдущим должно заключить, что, по мысли пророка, отвержение Израиля будет только временное, и потому данное праотцам обетование (Быт XXII:17; ХXXII:12) о размножении их потомства угрозою не упраздняется. Как песок морской: обычный в Ветхом Завете образ, выражающий мысль о неисчислимом множестве. И там, где говорили (в сл. и будет, на месте на немже речеся им), т. е. в Палестине, где было возвещено отвержение Израиля и куда со временем соберется Израиль из мест рассеяния.
Adam Clarke: Commentary on the Bible - 1831
1:10: Yet the number of the children of Israel - God had promised that the children of Israel should be as the sand of the sea. See Gen 32:12; Rom 9:25, Rom 9:26. And though for their iniquities he had thinned and scattered them, yet the spirit and design of his promise and covenant shall be fulfilled. An Israel there shall be. In the place of the reprobated people, who were now no longer his people, there shall be found an Israel that shall be the children of the living God. See the above scriptures, and Pe1 2:10. This must mean either the Israelites after their conversion to Christianity, or even the Gentiles themselves converted to God, and now become the true Israel.
Albert Barnes: Notes on the Bible - 1834
1:10: Yet - (literally, and) the number of the children of Israel ... Light springeth out of darkness; joy out of sorrow; mercy out of chastisement; life out of death. And so Holy Scripture commonly, upon the threat of punishment, promises blessings to the penitent "Very nigh to the severest displeasure is the dispersion of sorrows and the promised close of darkness." What God takes away, He replaces with usury; things of time by things eternal; outward goods and gifts and privileges by inward; an earthly kingdom by heaven. Both Peter Pe1 2:10 and Paul Rom 9:25-26 tell us that this prophecy is already, in Christ, fulfilled in those of Israel, who were the true Israel, or of the Gentiles, to whom the promise was made Gen 22:18, "In thy Seed shall all the nations be blessed," and who, whether Jews or Gentiles, believed in Him. The Gentiles were adopted into the Church, which, at the Day of Pentecost, was formed of the Jews, and in which Jews and Gentiles became one in Christ Gal 3:28. Yet of the Jews alone, not only did "many tens of thousands in Jerusalem believe" Act 21:20, but Peter and James both write "to the dispersed of the ten tribes" Jam 1:1; Pe1 1:1; and the Apostles themselves were Jews. Although, then, those Jews who believed in Christ were few in comparison of those who rejected Him, yet they were, in themselves, many, and, through those who, in Christ Jesus, were "begotten by them through the Gospel" Co1 4:15, they were numberless. Yet this prophecy, although accomplished in part, will, according to Paul Rom 11:25-26, be yet more completely fulfilled in the end.
In the place where it was said - (or where it shall be said, i. e., at the first) unto them, ye are not My people, there it shall, in after-time, be said unto them, ye are the sons of the living God Both the times here spoken of by the prophet were yet future, for Israel, although they had apostatised from God, had not yet been disowned by God, who was still sending to them prophets, to reclaim them. They ceased to be owned as God's people, when, being dispersed abroad, they had no share in the sacrifices, no temple-worship, no prophets, no typical reconciliation for sin. God took no more notice of them than the pagan. The prophet then speaks of two futures; one, when it shall be said to them, "ye are not My people;" and a yet further future, in which it should he said, "ye are the sons of the living God." The place of both was to be the same. The place of their rejection, the dispersion, was to be the place of their restoration. And so Peter says that this Scripture was fulfilled in them, while still "scattered abroad through Pontus, Galatia, Cappadocia, Asia, and Bithynia." The place, then, where they shall be called the "sons of the living God," is, wheresoever they should believe in Christ. Although separated in body, they were united by faith. And so it shall be unto the end. "Nothing now constraineth to go up to Jerusalem, and still to seek for the temple of stones, for neither will they worship God, as aforetime, by sacrifices of sheep or oxen; but their worship will be faith in Christ and in His commandments, and the sanctification in the Spirit, and the regeneration through Holy Baptism, making the glory of sonship their's, who are worthy thereof and are called thereto by the Lord" .
It shall be said, ye are the sons of the living God - It was the special sin of Israel, the source of all his other sins, that he had left the "living God," to serve dead idols. In the times of the Gospel, not only should he own God as his God, but he should have the greatest of all gifts, that the living God, the fountain of all life, of the life of nature, of grace, of glory, should be his Father, and as being his Father, should communicate to him that life, which he has and is. For He who is life, imparts life. God doth not only pour into the souls of His elect, grace and faith, hope and love, or all the manifold gifts of His Spirit, but He, the living God, maketh them to he His living sons, by His Spirit dwelling in them, by whom He adopteth them as His sons, through whom He giveth them grace. For by His Spirit He adopteth them as sons. "We have received the spirit of adoption of sows, whereby we cry, Abba, Father. And if sons, then heirs; heirs of God and joint-heirs of Christ" Rom 8:15.
God not only giveth us grace, but adopteth us as sons. He not only accounteth us, but He maketh us sons; He maketh us sons, not outwardly, but inwardly; not by inward grace only, but by His Spirit: not only by the birth from the Spirit, but in the Only-Begotten Son; sons of God, because members of Christ, the Son of God; sons of God, by adoption, as Christ is by Nature; but actual sons of God, as Christ is actually and eternally the Son of God. God is our Father, not by nature, but by grace; yet He is really our Father, since we are born of Him, "sons of the living God," born of the Spirit. He giveth us of His Substance, His Nature, although not by nature; not united with us, (as it is, personally, with His Son,) but dwelling in us, and making us "partakers of the Divine Nature." "Sons of the living God" must be living by Him and to Him, by His life, yea, through Himself living in them, as our Saviour saith, "If any man love Me, he will keep My words, and My Father will love him, and We will come unto him, and make Our abode with him" Joh 14:23.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:10: the number: Gen 13:16, Gen 32:12; Isa 48:19; Rom 9:27, Rom 9:28; Heb 11:12
and it: Rom 9:25, Rom 9:26
in the: or, instead of that
it was said: Hos 2:23; Isa 43:6, Isa 49:17-22, Isa 54:1-3, Isa 60:4-22, Isa 66:20; Pe1 2:9, Pe1 2:10
Ye are the sons: Joh 1:12; Rom 8:14-17, Rom 9:26; Co2 6:18; Gal 4:6, Gal 4:7; Jo1 3:1, Jo1 3:2
Carl Friedrich Keil and Franz Delitzsch
1:10
(Heb. Bib. Hos 2:1-3). To the symbolical action, which depicts the judgment that falls blow after blow upon the ten tribes, issuing in the destruction of the kingdom, and the banishment of its inhabitants, there is now appended, quite abruptly, the saving announcement of the final restoration of those who turn to the Lord.
(Note: The division adopted in the Hebrew text, where these verses are separated from the preceding ones, and joined to the next verse, is opposed to the general arrangement of the prophetic proclamations, which always begin with reproving the sins, then describe the punishment or judgment, and close with the announcement of salvation. The division adopted by the lxx and Vulg., and followed by Luther (and Eng. ver.: Tr.), in which these two verses form part of the first chapter, and the new chapter is made to commence with Hos 1:3 (of the Hebrew), on account of its similarity to Hos 1:4, is still more unsuitable, since this severs the close connection between the subject-matter of Hos 1:2 and that of Hos 1:3 in the most unnatural way.)
Hos 1:10
(Heb. Bib. Hos 2:1). "And the number of the sons of Israel will be as the sand of the sea, which is not measured and not counted; and it will come to pass at the place where men say to them, Ye are not my people, it will be said to them, Sons of the living God." It might appear as though the promise made to the patriarchs, of the innumerable increase of Israel, were abolished by the rejection of the ten tribes of Israel predicted here. But this appearance, which might confirm the ungodly in their false security, is met by the proclamation of salvation, which we must connect by means of a "nevertheless" with the preceding announcement of punishment. The almost verbal agreement between this announcement of salvation and the patriarchal promises, more especially in Gen 22:17 and Gen 32:13, does indeed naturally suggest the idea, that by the "sons of Israel," whose innumerable increase is here predicted, we are to understand all the descendants of Jacob or of Israel as a whole. But if we notice the second clause, according to which those who are called "not-my-people" will then be called "sons of the living God;" and still more, if we observe the distinction drawn between the sons of Israel and the sons of Judah in Gen 32:11, this idea is proved to be quite untenable, since the "sons of Israel" can only be the ten tribes. We must assume, therefore, that the prophet had in his mind only one portion of the entire nation, namely, the one with which alone he was here concerned, and that he proclaims that, even with regard to this, the promise in question will one day be fulfilled. In what way, is stated in the second clause. At the place where (בּלמקום אשׁר does not mean "instead of" or "in the place of," as the Latin loco does; cf. Lev 4:24, Lev 4:33; Jer 22:12; Ezekiel 21:35; Neh 4:14) men called them Lō'-‛ammı̄, they shall be called sons of the living God. This place must be either Palestine, where their rejection was declared by means of this name, or the land of exile, where this name became an actual truth. The correctness of the latter view, which is the one given in the Chaldee, is proved by Gen 32:11, where their coming up out of the land of exile is spoken of, from which it is evident that the change is to take place in exile. Jehovah is called El chai, the living God, in opposition to the idols which idolatrous Israel had made for itself; and "sons of the living God" expresses the thought, that Israel would come again into the right relation to the true God, and reach the goal of its divine calling. For the whole nation was called and elevated into the position of sons of Jehovah, through its reception into the covenant with the Lord (compare Deut 14:1; Deut 32:19, with Ex 4:22).
Hos 1:11
The restoration of Israel will be followed by its return to the Lord. Hos 1:11. "And the sons of Judah and the sons of Israel gather together, and appoint themselves one head, and come up out of the land; for great is the day of Jezreel." The gathering together, i.e., the union of Judah and Israel, presupposes that Judah will find itself in the same situation as Israel; that is to say, that it will also be rejected by the Lord. The object of the union is to appoint themselves one head, and go up out of the land. The words of the two clauses recal to mind the departure of the twelve tribes of Israel out of Egypt. The expression, to appoint themselves a head, which resembles Num 14:4, where the rebellious congregation is about to appoint itself a head to return to Egypt, points back to Moses; and the phrase, "going up out of the land," is borrowed from Ex 1:10, which also serves to explain הארץ with the definite article. The correctness of this view is placed beyond all doubt by Ex 2:14-15, where the restoration of rejected Israel is compared to leading it through the desert to Canaan; and a parallel is drawn between it and the leading up out of Egypt in the olden time. It is true that the banishment of the sons of Israel out of Canaan is not predicted disertis verbis in what precedes; but it followed as clearly as possible from the banishment into the land of their enemies, with which even Moses had threatened the people in the case of continued apostasy (Leviticus 26 and Deuteronomy 28). Moses had, in fact, already described the banishment of rebellious Israel among the heathen in so many words, as carrying them back into Egypt (Deut 28:68), and had thereby intimated that Egypt was the type of the heathen world, in the midst of which Israel was to be scattered abroad. On the basis of these threatenings of the law, Hosea also threatens ungodly Ephraim with a return to Egypt in Hos 8:13 and Hos 9:3. And just as in these passages Egypt is a type of the heathen lands, into which Israel is to be driven away on account of its apostasy from the Lord; so, in the passage before us, Canaan, to which Israel is to be led up out of Egypt, is a type of the land of the Lord, and the guidance of them to Canaan a figurative representation of the reunion of Israel with its God, and of its reinstatement in the full enjoyment of the blessings of salvation, which are shadowed forth in the fruits and productions of Canaan. (For further remarks, see Hos 2:14, Hos 2:15.) Another point to be noticed is the use of the word 'echâd, one (single) head, i.e., one prince or king. The division of the nation into two kingdoms is to cease; and the house of Israel is to turn again to Jehovah, and to its king David (Hos 3:5). The reason assigned for this promise, in the words "for great is (will be) the day of Jezreel," causes not little difficulty; and this cannot be removed by giving a different meaning to the name Jezreel, on the ground of vv. 24, 25, from that which it has in Hos 1:4-5. The day of Jezreel can only be the day on which the might of Israel was broken in the valley of Jezreel, and the kingdom of the house of Israel was brought to an end (Hos 1:4). This day is called great, i.e., important, glorious, because of its effects and consequences in relation to Israel. The destruction of the might of the ten tribes, the cessation of their kingdom, and their expulsion into exile, form the turning-point, through which the conversion of the rebellious to the Lord, and their reunion with Judah, are rendered possible. The appellative meaning of יזרעאל, to which there was no allusion at all in Hos 1:4-5, is still kept in the background to a great extent even here, and only so far slightly hinted at, that in the results which follow to the nation, from the judgment poured out upon Israel in Jezreel, the valley of Jezreel becomes a place in which God sows seed for the renovation of Israel.
Geneva 1599
1:10 Yet the number of the (m) children of Israel shall be as the sand of the sea, which cannot be measured nor numbered; and it shall come to pass, [that] in the place where it was said unto them, Ye [are] not my people, [there] it shall be said unto them, [Ye are] the sons of the living God.
(m) Because they thought that God could not have been true in his promise unless he had preserved them, he declares that though they were destroyed, yet the true Israelites who are the sons of the promise, would be without number, who consist both of the Jews and the Gentiles; (Rom 9:26).
John Gill
1:10 Yet the number of the children of Israel shall be as the sand of the sea, which cannot be measured nor numbered,.... Though called Loammi, and rejected from being the people of God; yet there is a time when their number, according to the promise made to Abraham, shall be as the sand of the sea, and the stars of heaven; which, as the one cannot be measured, the other cannot be numbered; which was to be not at the return of the Jews from the Babylonish captivity, when some of the ten tribes of Israel returned with them, as Theodoret and others think; for they were but few that then returned: but rather at the first times of the Gospel, when multitudes that came from various parts of the world were converted at the day of Pentecost, and greater numbers; who were met with in the ministry of the word, in the various parts of the world, where they were dispersed, and the Gospel came, to whom Peter and James wrote their epistles; and not these only are meant, but the vast numbers of Gentiles, who were effectually called by grace everywhere, and were true Israelites, the spiritual seed of Abraham; and to whom the Apostle Paul applies these words, producing them as a testimony of the election and calling, not of the Jews only, but of the Gentiles also, Rom 9:24, and which will have a further accomplishment in the latter day, when the fulness of the Gentiles will be brought in, the Jews will be converted, and all Israel saved, Rom 11:25, then the numbers of the Israel of God, both of Jews and Gentiles, will be as the sand of the sea indeed!
and it shall come to pass, that in the place where it was said unto them, ye are not my people, there it shall be said unto them, ye are the sons of the living God; that is, in such places where it used to be said, here live Pagans, Turks, or Jews, who worship not the true God, or at lease not aright, nor believe in Christ, and profess his name; "there it shall be said to them", by the Lord himself, by his Spirit witnessing their relation to them, and by all good men, and even by the world in general; not only that they are "the people of God", but have a superior privilege, a greater character, and a higher relation, the sons of the living God; the sons of God, not by nature, as Christ; nor by creation, as angels; nor by office, as civil magistrates; or by profession merely, as nominal Christians; but by adopting grace; which exceeds all other blessings, even of sanctification and justification; makes men honourable; is attended with various privileges, and always continues. The epithet "of the living God" is not without cause put; it stands in opposition to dead idols before worshipped by some who will now be the children of God; and who, as he has life in himself, gives it to others; to all natural life and breath, and to his children spiritual and eternal life; and, as he lives forever, so shall they his sons likewise. The Targum is,
"and it shall be in the place where they have been carried captive, when they transgressed the law; and it was said to them, ye are not my people; there they shall be converted and increased (or made great); and it shall be said to them, O ye people of the living God.''
John Wesley
1:10 The children of Israel - Not Israel after the flesh, not those very families that are carried captive. In the place - In those places, were a people dwelt who were not his people, there shall be a people of God. The living God - Who is the fountain of life to all his children, and who enables them to offer living sacrifices to the living God.
Robert Jamieson, A. R. Fausset and David Brown
1:10 Literally fulfilled in part at the return from Babylon, in which many Israelites joined with Judah. Spiritually, the believing seed of Jacob or Israel, Gentiles as well as Jews, numerous "as the sand" (Gen 32:12); the Gentiles, once not God's people, becoming His "sons" (Jn 1:12; Rom 9:25-26; 1Pet 2:10; 1Jn 3:1). To be fulfilled in its literal fulness hereafter in Israel's restoration (Rom 11:26).
the living God--opposed to their dead idols.
1:111:11: Եւ ժողովեսցին որդիքն Յուդայ եւ որդիքն Իսրայէլի ՚ի միասին. եւ դիցեն իւրեանց իշխանութիւն մի. եւ ելցեն յերկրէ անտի. զի մե՛ծ է օրն Յեզրայելի։
11 Եւ Յուդայի ու Իսրայէլի որդիները միասին կը հաւաքուեն,իրենց համար մի իշխանութիւն կը հաստատենեւ կ’ելնեն այն երկրից,քանի որ մեծ է Յեզրայէլի օրը:
11 Եւ Յուդայի որդիներն ու Իսրայէլի որդիները մէկտեղ պիտի հաւաքուին ու իրենց վրայ իշխան մը պիտի դնեն ու երկրէն պիտի ելլեն, քանզի Յեզրայէլի օրը մեծ պիտի ըլլայ»։
Եւ ժողովեսցին որդիքն Յուդայ եւ որդիքն Իսրայելի ի միասին, եւ դիցեն իւրեանց [6]իշխանութիւն մի. եւ ելցեն յերկրէ անտի, զի մեծ է օրն Յեզրայելի:

1:11: Եւ ժողովեսցին որդիքն Յուդայ եւ որդիքն Իսրայէլի ՚ի միասին. եւ դիցեն իւրեանց իշխանութիւն մի. եւ ելցեն յերկրէ անտի. զի մե՛ծ է օրն Յեզրայելի։
11 Եւ Յուդայի ու Իսրայէլի որդիները միասին կը հաւաքուեն,իրենց համար մի իշխանութիւն կը հաստատենեւ կ’ելնեն այն երկրից,քանի որ մեծ է Յեզրայէլի օրը:
11 Եւ Յուդայի որդիներն ու Իսրայէլի որդիները մէկտեղ պիտի հաւաքուին ու իրենց վրայ իշխան մը պիտի դնեն ու երկրէն պիտի ելլեն, քանզի Յեզրայէլի օրը մեծ պիտի ըլլայ»։
zohrab-1805▾ eastern-1994▾ western am▾
1:111:11 И соберутся сыны Иудины и сыны Израилевы вместе, и поставят себе одну главу, и выйдут из земли {переселения}; ибо велик день Изрееля!
1:11 וְ֠ wᵊ וְ and נִקְבְּצוּ niqbᵊṣˌû קבץ collect בְּנֵֽי־ bᵊnˈê- בֵּן son יְהוּדָ֤ה yᵊhûḏˈā יְהוּדָה Judah וּ û וְ and בְנֵֽי־ vᵊnˈê- בֵּן son יִשְׂרָאֵל֙ yiśrāʔˌēl יִשְׂרָאֵל Israel יַחְדָּ֔ו yaḥdˈāw יַחְדָּו together וְ wᵊ וְ and שָׂמ֥וּ śāmˌû שׂים put לָהֶ֛ם lāhˈem לְ to רֹ֥אשׁ rˌōš רֹאשׁ head אֶחָ֖ד ʔeḥˌāḏ אֶחָד one וְ wᵊ וְ and עָל֣וּ ʕālˈû עלה ascend מִן־ min- מִן from הָ hā הַ the אָ֑רֶץ ʔˈāreṣ אֶרֶץ earth כִּ֥י kˌî כִּי that גָדֹ֖ול ḡāḏˌôl גָּדֹול great יֹ֥ום yˌôm יֹום day יִזְרְעֶֽאל׃ yizrᵊʕˈel יִזְרְעֶאל [town]
1:11. et congregabuntur filii Iuda et filii Israhel pariter et ponent sibimet caput unum et ascendent de terra quia magnus dies HiezrahelAnd the children of Juda, and the children of Israel, shall be gathered together: and they shall appoint themselves one head, and shall come up out of the land: for great is the day of Jezrahel.
11. And the children of Judah and the children of Israel shall be gathered together, and they shall appoint themselves one head, and shall go up from the land: for great shall be the day of Jezreel.
Then shall the children of Judah and the children of Israel be gathered together, and appoint themselves one head, and they shall come up out of the land: for great [shall be] the day of Jezreel:

1:11 И соберутся сыны Иудины и сыны Израилевы вместе, и поставят себе одну главу, и выйдут из земли {переселения}; ибо велик день Изрееля!
1:11
וְ֠ wᵊ וְ and
נִקְבְּצוּ niqbᵊṣˌû קבץ collect
בְּנֵֽי־ bᵊnˈê- בֵּן son
יְהוּדָ֤ה yᵊhûḏˈā יְהוּדָה Judah
וּ û וְ and
בְנֵֽי־ vᵊnˈê- בֵּן son
יִשְׂרָאֵל֙ yiśrāʔˌēl יִשְׂרָאֵל Israel
יַחְדָּ֔ו yaḥdˈāw יַחְדָּו together
וְ wᵊ וְ and
שָׂמ֥וּ śāmˌû שׂים put
לָהֶ֛ם lāhˈem לְ to
רֹ֥אשׁ rˌōš רֹאשׁ head
אֶחָ֖ד ʔeḥˌāḏ אֶחָד one
וְ wᵊ וְ and
עָל֣וּ ʕālˈû עלה ascend
מִן־ min- מִן from
הָ hā הַ the
אָ֑רֶץ ʔˈāreṣ אֶרֶץ earth
כִּ֥י kˌî כִּי that
גָדֹ֖ול ḡāḏˌôl גָּדֹול great
יֹ֥ום yˌôm יֹום day
יִזְרְעֶֽאל׃ yizrᵊʕˈel יִזְרְעֶאל [town]
1:11. et congregabuntur filii Iuda et filii Israhel pariter et ponent sibimet caput unum et ascendent de terra quia magnus dies Hiezrahel
And the children of Juda, and the children of Israel, shall be gathered together: and they shall appoint themselves one head, and shall come up out of the land: for great is the day of Jezrahel.
11. And the children of Judah and the children of Israel shall be gathered together, and they shall appoint themselves one head, and shall go up from the land: for great shall be the day of Jezreel.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
11. Образ речи пророка заимствован от факта исхода евреев из Египта, когда собрался весь народ и поставлена была Богом для всех колен Израиля одна глава - вождь и законодатель Моисей. Исход из Египта служит для пророка в ст. 11: образом будущего, и именно освобождению Израиля из ассирийского плена. Выйдут из земли, vealah min haarez. Некоторые толкователи понимают глагол alah в cмысла - "выступать за пределы", "выступать на бой". Поэтому все выражение изъясняет, как предсказание будущих завоеваний с целью расширения территории (Гитциг, Умбрейт). Но контекст речи и употребление гл. alah не дает основания для такого изъяснения рассматриваемых выражений. Ибо велик день Изрееля, т. е. день начала пленения Израиля, тот день, когда в долине Изреельской будет поражен и рассеян Израиль (ср. ст. 4-5); этот день велик по своим последствиям для будущего, так как он приведет к обращению Израиля и единению с домом Иудиным. Церковные учители (блаж. Иероним, Феодорит, Кирилл Александрийский), в объяснении ст. 11: обращают внимание на значение слова Изреель, понимая его в значении Бог сеет. Все выражение, по их толкованию, означает: славен день, когда народ выйдет из земли пленения и станет семенем Бога живого (Изреель).
Adam Clarke: Commentary on the Bible - 1831
1:11: The children of Judah and the Children of Israel - After the return from Babylon, the distinction between Israel and Judah was entirely destroyed; and those of them that did return were all included under one denomination, Jews; and the one head may refer to Zerubbabel their leader, and afterwards under Ezra and Nehemiah. In the more extensive view of the prophet the one Head may mean Jesus Christ, under whom the true Israel, Jews and Gentiles, shall be finally gathered together; so that there shall be one flock, and one Shepherd over that flock.
They shall come up out of the land - Assyria and Chaldea in particular; but also from the various places of their dispersions in general.
Great shall be the day of Jezreel - He alludes to the meaning of the word, the seed of God. God who has dispersed - sown, them in different lands, shall gather them together; and that day of God's power shall be great and glorious. It was a wonderful seed time in the Divine justice; it shall then be a wonderful harvest in the Divine mercy. He sowed them among the nations in his wrath; he shall reap them and gather them in his bounty.
Albert Barnes: Notes on the Bible - 1834
1:11: Then shall the children of Judah and the children of Israel be gathered together - A little image of this union was seen after the captivity in Babylon, when some of the children of Israel, i. e., of the ten tribes, were united to Judah on his return, and the great schism of the two kingdoms came to an end. More fully, both literal Judah and Israel were gathered into one in the one Church of Christ, and all the spiritual Judah and Israel; i. e., as many of the Gentiles as, by following the faith, became the sons of faithful Abraham, and heirs of the promise to him.
And shall make themselves one Head - The act of God is named first, "they shall be gathered;" for without God we can do nothing. Then follows the act of their own consent, "they shall make themselves one Head;" for without us God doth nothing in us. God gathereth, by the call of His grace; they make to themselves one Head, by obeying His call, and submitting themselves to Christ, the one Head of the mystical body, the Church, who are His members. In like way, Ezekiel foretells of Christ, of the seed of David, under the name of David; "I will set up one Shepherd over them, and He shall feed them, even My servant David; and I the Lord will be their God, and My servant David a Prince among them" Eze 34:23-24; and again; "I will make them one nation in the land, upon the mountains of Israel; and one king shall be king to them all; and they shall be no more two nations, neither shall they be divided into two kingdoms anymore at all" Eze 37:22. But this was not wholly fulfilled, until Christ came, for after the captivity they were under Zorobabel as chief, and Joshua as high priest.
And shall come up out of the land - To "come up" or "go up" is a title of dignity; from where, in our time, people are said to go up to the metropolis, or the University; and in Holy Scripture, to "come up," or "go up," out of Egypt (Gen 13:1; Gen 45:25, etc.), or Assyria Kg2 17:3; Kg2 18:9, Kg2 18:13; Isa 36:1, Isa 36:10, or Babylon Kg2 24:1; Ezr 2:1; Ezr 7:6; Neh 7:6; Neh 12:1, to the land of promise, or from the rest of the land to the place which God chose Exo 34:24 to place His name there, Shiloh, Sa1 1:22, or, afterward, Jerusalem; (Sa2 19:34; Kg1 12:27-28; Psa 122:4, etc.) and it is foretold that "the mountain of the Lord's house shall be exalted above the hills; and many nations shall come and say, Come, and let us go up to the mountain of the Lord" Isa 2:2-3; Mic 4:1-2. The land from which they should go up is, primarily and in image, Babylon, from where God restored the two tribes; but, in truth and fully, it is the whole aggregate of lands, the earth, the great "city of confusion," which Babel designates. Out of which they shall go up, "not with their feet but with their affections," to the "city set upon a hill" Mat 5:14, "the heavenly Jerusalem" Heb 12:22, and heaven itself, where we are "made to sit together with Christ" Eph 2:6, and where "our conversation is" Phi 3:20, that where He is, there may we "His servants be" Joh 12:26. They ascend in mind above the earth and the things of earth, and the lowness of carnal desires, that so they may, in the end, come up out of the earth, "to meet the Lord in the air, and foRev_er be with the Lord" Th1 4:17.
For great is the day of Jezreel - God had denounced woe on Israel, under the names of the three children of the prophet, Jezreel, Lo-Ammi, Lo-Ruhamah; and now, under those three names, He promises the Rev_ersal of that sentence, in Christ. He begins with the name, under which he had begun to pronounce the woe, the first son, Jezreel. "Jezreel" means "God shall sow," either for increase, or to scatter. When God threatened, "Jezreel" necessarily meant, "God shall scatter;" here, when God Rev_erses His threatening, it means, "God shall sow." But the issue of the seed is either single, as in human birth, or manifold, as in the seed-corn. Hence, it is used either of Him who was eminently, "the Seed of Abraham, the Seed of the woman," or the manifold harvest, which He, the seed-corn Joh 12:24, should bring forth, when sown in the earth, by His vicarious Death. It means, then, Christ or His Church. Christ, the Only-Begotten Son of God before all worlds, was, in time, also "conceived by the Holy Spirit, of the Virgin Mary," the Son of God Alone, in a way in which no other man was born of God. Great then should be the day, when "God should sow," or give the increase in mercy, as before He scattered them, in His displeasure.
The Great Day wherein "God should sow, was, first, the day which the Lord hath made" Psa 118:24, the Incarnation, in which God the Son became Man, "the seed of the woman;" then, it was the Passion, in which, like a seed-corn, He was sown in the earth; then, the Resurrection, when He rose, "the Firstborn among many brethren;" then, all the days in which "He bare much fruit." It is the one day of salvation, in which, generation after generation, a new seed hath been or "shall be born" unto Him, and "shall serve Him" Psa 22:30-31. Even unto the end, every time of any special growth of the Church every conversion of Pagan tribe or people, is "a day of Jezereel," a day in which "the Lord soweth." Great, wonderful, glorious, thrice-blessed is the day of Christ, for in it He hath done great things for us, gathering together under Himself, the Head, those scattered abroad, "without hope and without God in the world;" making "not My people" into "My people" and those not beloved into His "beloved," the objects of His tender, yearning compassion, full of His grace and mercy. For so it follows,
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:11: Then shall: This seems to refer to the future conversion and restoration of the Jews and Israelites, under on head, Jesus Christ; so that there shall be one flock and one shepherd.
the children of Judah: Hos 3:5, Isa 11:12, Isa 11:13; Jer 3:18, Jer 3:19, Jer 23:5-8, Jer 30:3, Jer 31:1-9, Jer 33:15-26; Jer 50:4, Jer 50:5, Jer 50:19; Eze 16:60-63, Eze 34:23, Eze 34:24, Eze 37:16-25; Mic 2:12, Mic 2:13; Zac 10:6-9; Rom 11:25, Rom 11:26
for: An allusion to the word Jezreel. God who sowed them among the nations in His wrath, shall reap and gather them in His mercy. See Hos 2:22, Hos 2:23; Psa 22:27-30, Psa 110:3; Rom 11:15
Geneva 1599
1:11 Then shall the children of Judah and the children of Israel be (n) gathered together, and appoint themselves one head, and they shall come up out of the land: for great [shall be] the day of Jezreel.
(n) That is, after the captivity of Babylon, when the Jews were restored: but chiefly this refers to the time of Christ, who would be the head both of the Jews and Gentiles.
(o) The calamity and destruction of Israel will be so great, that to restore them will be a miracle.
John Gill
1:11 Then shall the children of Judah and the children of Israel be gathered together,.... Not at the return from the Babylonish captivity; for, though some of the ten tribes might be mixed with the Jews when they went into captivity, and came out with them, and others might join them from the various nations where they had been dispersed; yet they did not gather together with them in a body, only the tribes of Judah and Benjamin, those were the chief; of the children of Israel, but few, Ezra 1:5. Some refer this to the first times of the Gospel, when the Galileans were gathered to Christ by his ministry, who inhabited the countries where some of the tribes of Israel dwelt; and who might, at least some of them, descend from them: and when those in Jerusalem and in Judea, who also believed in Christ, united with them in their profession of him, and in affection to one another; or to the time of Christ's death, by which the whole Israel of God, who were scattered abroad, were gathered together in one; and even Jews and Gentiles were made one body, and one new man in Christ, the partition wall being broken down: or to the times of the apostles, who were successful in the conversion and gathering of many of the Jewish nation, and also of the Samaritans; and of forming churches in Judea and Samaria under one head, in whom they agreed; and likewise of many others, both Jews and Israelites, in the various parts of the world, where they carried the Gospel; and who coalesced with the believing Gentiles in one church state, under Christ their head: though it seems best to interpret this of the latter day, when the children of Israel and Judah shall join together in seeking the Lord their God, and the true Messiah, and shall be turned, and gathered to him; when they shall be no more two kingdoms or two nations, but be one under the Messiah, who shall he their King and Prince; when all their animosities shall be laid aside, and they shall no more envy or vex one another; but shall meet together in the same church state, and worship the Lord with one shoulder and consent, being of one mind and sentiment in religious things, and when all Israel shall be saved, Jer 1:4 Is 11:13
and appoint themselves one head; not Sennacherib, as Aben Ezra, very absurdly; nor Hezekiah, nor Josiah, as others; nor Elijah the prophet, as some in Kimchi; nor Zerubbabel, to which the Targum seems to incline, paraphrasing it,
"one head of the house of David;''
but better, as Jarchi, David their King; that is, the Messiah, as Kimchi and Ben Melech expressly interpret it; and so Abarbinel (b), though he understands it of the Messiah the son of Joseph; and undoubtedly the same is meant by the one head, as David their King and Prince, Hos 3:5 even Christ, who is the Head of angels, yea, the Head of every man, but in a special and peculiar sense the head of the body, the church; he is the federal and representative Head of his people, both in eternity and in time; and in such sense a Head to them, as a king is head of his subjects, a husband of his wife, a father of his family, and a master of his servants; and also as a natural head is to its body, of the same nature with it; in union to it; lives the same life; is above it, and more excellent than it: a perfect Head Christ is, there being nothing wanting in him as such; he has his eyes set upon his people; his ears are open to their cries; he smells a sweet saviour of rest in their persons and services; he tastes and eats their pleasant fruits, and feels all their infirmities, troubles and afflictions; and has a tongue to speak a word in season for them: there are no vicious humours in this Head to affect the body; no deformity in it, and all fulness therein to supply its wants; he is an everliving and everlasting Head, and the one, and only one; there is no other, neither the pope of Rome, nor any other; nor will true Israelites acknowledge any other: and though this Head is of God the Father's appointing, who has given him to be the Head; set him as King over Sion; raised him up to be a Prince and a Saviour; yet he is also of the saints' choosing and appointing; they approve of him as such, embrace him, own him, and submit to him, as the Jews will at the last day, though their forefathers have rejected him:
and they shall come up out of the land; not of Israel, as Schmidt, who interprets this of the apostles going out from thence, and spreading the Gospel in the world; but out of each of the lands and countries where Israel and Judah have been dispersed, and return to their own land; see Jer 3:18. So the Targum,
"and they shall come up out of the land of their captivity:''
or it may be understood, figuratively and spiritually, of their coming up out of their captivity to sin, Satan, the law, and the world, as well as out of their present temporal captivity:
and out of the earth (c), as it were, as it may be rendered; out of their earthly state, from the graves of sin, leaving their earthly affections, and becoming spiritual and heavenly minded; willing to quit all that is dear unto them, even the country in which they were born and long lived, to follow Christ their Head and King:
for great shall be the day of Jezreel; or, though great has been or is the day of Jezreel (d); though it has been a great and long day of trouble and affliction to them, signified by Jezreel; see Hos 1:4, yet all these good things promised shall surely be accomplished: indeed the day of Jezreel may be taken in a good sense, not for a time of dispersion and distress, but of great comfort, joy, and happiness; the word signifying, according to some, the seed of God, or the arm of God: and Jerom applies it to Christ, the seed of God; and the whole Gospel dispensation may be called his day, the day of salvation, the joyful day the Lord has made: or rather by Jezreel, the seed of God, are meant his spiritual offspring, the children of Judah and Israel; who shall now be gathered, by the arm of God, his powerful and efficacious grace, and that in large numbers, so that great will be their day; so the Targum paraphrases it,
"for great will be the day of their gathering.''
Tit respects the latter day glory, when will be the conversion of the Jews, and the bringing in of the fulness of the Gentiles; when there will be great peace and prosperity; great love and unity; great holiness and purity; great light and knowledge; great enjoyment of God, and of the presence of the Redeemer great glory upon the churches, and upon that a defence: in short, all the great and glorious things spoken of will now be completed; perfect deliverance from all afflictions and troubles; an entire destruction of all enemies; and a full enjoyment of the word and ordinances, in the purity of them, and large conversions everywhere.
(b) Mashmiah Jeshuah, fol. 53. 3. (c) "e terra". (d) "quamvis"; so some in Drusius, Rivet.
John Wesley
1:11 Then - This verse has both an historical and a spiritual sense; the one referring to the return out of Babylon, the other to a more glorious deliverance from a more miserable captivity. Judah - The two tribes, who adhered to the house of David. Israel - Some of the ten tribes who were incorporated with the kingdom of Judah, and so carried captive with them. But this is spiritually to be understood of the whole Israel of God. One head - Zerubbabel, who was appointed by Cyrus, yet with full approbation of the people. And so Christ is appointed by the Father, head of his church, whom believers heartily accept. Come up - Literally out of Babylon, spiritually out of captivity to sin and to Satan. Great - Good, joyous and comfortable. Of Jezreel - Israel is here called Jezreel, the seed of God. This seed is now sown in the earth, and buried under the clods; but great shall be its day, when the harvest comes. Great was the day of the church, when there were daily added to it such as should be saved.
Robert Jamieson, A. R. Fausset and David Brown
1:11 Judah . . . Israel . . . together-- (Is 11:12-13; Jer 3:18; Ezek 34:23; Ezek 37:16-24).
one head--Zerubbabel typically; Christ antitypically, under whom alone Israel and Judah are joined, the "Head" of the Church (Eph 1:22; Eph 5:23), and of the hereafter united kingdom of Judah and Israel (Jer 34:5-6; Ezek 34:23). Though "appointed" by the Father (Ps 2:6), Christ is in another sense "appointed" as their Head by His people, when they accept and embrace Him as such.
out of the land--of the Gentiles among whom they sojourn.
the day of Jezreel--"The day of one" is the time of God's special visitation of him, either in wrath or in mercy. Here "Jezreel" is in a different sense from that in Hos 1:4, "God will sow," not "God will scatter"; they shall be the seed of God, planted by God again in their own land (Jer 24:6; Jer 31:28; Jer 32:41; Amos 9:15).