"But there we have another." The prophet still remains with the threat of future captivity, taking away all confidence from them. Notice the five kings, Sallum 1) etc., who killed each other etc. The prophet turns his attack against the security in which they stood, since they had made a covenant with the king of Assyria and with the king of Egypt etc. No [pagan] nation (gens) changes its god; see also the prophet Jeremiah [Cap. 2, III. This is also shown by the histories of the Romans. It is godliness alone that is changed; ungodliness is constant. As if he wanted to say: You alone have fornicated against your God, which other nations do not do.
V. 1. You must not rejoice, Israel, nor boast as the Gentiles do.
Thus I read. - "whore's wages" (mercedem). See above Cap. 2, 12. 2) You hoped for wages. - Dilexisti etc. The Latin and our way of speaking requires: "have liked" etc. Loving (diligere, amare) is what the Hebrew language calls it etc. But your hope "will be lacking" because.
V. 2. Therefore, the threshing floors etc. shall be for you.
Elsewhere it is said: The yield of the oil tree will deceive you, it will be less
1) In the original and in the Vulgate: Lellum. Compare Cap. 8, 4.
2) This passage, which is referred to here, offers almost nothing. In contrast, the next scripture gives a detailed interpretation for our passage.
give than was expected; that is it that he says, The winepress shall deceive thee etc. God will curse your grain; the yield will not be like the hope.
V. 3. Ephraim must return to Egypt.
Instead of reversus est it is better to say: But Ephraim will dwell etc. This shall be thy reward, which thou hast hoped for in thy threshingfloors, and in all thy cellars. - "And in Assyria," as if to say, Thither shall it come to pass, that thou shalt not only have no abundance, but all things shall be unclean unto thee.
V. 4. They cannot make a drink offering to the Lord.
He describes what will happen in the Assyrian captivity. The "drink offering" is actually wine. They will not pour out wine to the Lord, that is, they will not make a drink offering and sacrifice, that is, we will eat unclean things, and there will be no place for the sacrifice, because they are not in the land of the Lord. In a land that is not the Lord's, everything that is pleasing to God, which He has commanded, ceases. He places captivity under their eyes, which is Summa Summarum. - "Their sacrifice" etc. See in Deut. 5 [Cap. 26, 11. 14.]: it was not permitted for anyone to sacrifice in mourning, the sacrifice demands cheerfulness and joyful eating etc. It was an unclean sacrifice if done in mourning or for the dead. - "As of the afflicted" because it is immediately unclean because of the mourning and sorrow. The
The Lord hates the sad sacrifices of such people, namely of the afflicted (lugentium is better than eorum). "They may well eat" of that bread, because it will be food for them, but it will not be a pleasing sacrifice to the Lord etc.
V. 5: What then will you do in the seasons?
As if to say: Nothing. Moed [XXXX] are certain times of the year, as Pentecost, Easter, Christmas etc., which are distinguished from the holidays. The moon is the origin and mother of these times. Paul translates it by tempus in the Epistle to the Galatians [Cap. 4, 10. Vulg.] Likewise Gen. 1, 14. on the feast days of the Lord, as Pentecost, Passover etc.
V. 6. Egypt etc.
There they will be, but they will not dare to do any of these things. - Lappa is the thistle, a thorn. - "Their dear idol silver" (desiderabile), that is, the beautiful or precious things prepared from their silver etc. So much is lacking in it that you could sacrifice and celebrate feasts there etc.
V. 7. The time of visitation has come etc. 1)
"So it [is] said: it will be paid one day" etc. - Scitote [stultum prophetam]. The
Text is dark, the interpreters "even" darker. I interpret it this way, namely: Then you will know. 2) When this time will have come etc., "you will realize", that is, then the Israelites will realize "what a foolish prophet I have been". And as a watchman etc. [you will recognize me], that is, you will recognize "that I am a true prophet". 3) It must be read [instead of speculator in the Vulgate] speculatorem, namely, ye shall know. Ye
1) Vulgate: Vsusrunt äiss visitatiorüs, vsnsrunt dies rstrivutiouis; [sitots Israel stulturn proplietuna, iusauuiu virurn sxirituulsrn, xroptsr ruultituüiusru iiiiHuitatis tuae, st mnUitnäinsin arnsntias.
2) It seems to us that instead of soMossits should be read: soAnossetis. The next following scripture offers iutslliMtis.
3) This sentence is an addendum inserted in the original at the end of this paragraph with: "8uxxls.".
condemn my prophets, godly and holy men, "must be your fools" because you hate them. The words are spoken by the people to shame against the prophets, as if he wanted to say: Then I too will scoff, then you will see "what a fool I have been" etc. I do not like what the Jews say here, that they now have false prophets as punishment, against whom Hosea prophesies. - "This fool", namely me, who must be their fool. - "For your iniquity's sake," belongs to the word "fool," not to the verb "recognize" [namely, thus]: for your sin's sake (which I punish) 4) "I must be a fool." - "Prophet" is also an abusive word, it is an ambiguous word. It is used for honor, rarely also for disgrace, as happens now. Thus [they called him] "a madman" or a raging man of the wind, "a man who handles loose theidings." As Virgil 5) says: a windy tongue, so it can also be said: a windy man. Thus what follows [v. 8.]: "a watchman" has etc. (all in an active way) has a good meaning in Scripture, as Ezek. [Cap. 3, 17.]; Greek έπίσχοπος, [Latin] superintendens, "watchman, overseer." 6)
V. 8. ropes (Vulg. laqueus).
Laqueum, that is, whom you out of too great hatred consider a snare, that I have been a snare to you in all your ways etc. Here it speaks of the punishment, not of the guilt. Likewise it must be prophetam, not propheta. - [Vias], namely of the prophet. - Insaniam, or you is called the prophet. - [In domo Dei] ejus, namely of the
4) This is in the margin.
5) Vir.] ^esn., liv. XI, v. 390.
6) The Erlangen and the Weimar editions have brought everything preceding from the place where we have inserted the addendum, as interpretation of the eighth verse, and have regarded the word KpsoMatOrsrn as keyword. But it is easy to see that this word is only anticipated there, and that it is the interpretation of the seventh verse. Because we meet the keywords: 8tMturn, ?roxtsr irncjujtatsna, kropüsta, lusauurü and the saying: that the words are spoken to the shame of the prophets, which all points to the seventh verse. One could start the interpretation of v. 8 with the last sentence, where we have inserted 8.^".
People. This is the summa: At the time of your visitation "you will know" who I have been etc. 1)
V. 9. they corrupt too deeply (profunde peccaverunt).
Or: So deeply have they corrupted themselves, as if he wanted to say: You have been so stubborn that you have resisted the godless prophet. He was worthy of love, you hated him, he wanted to set you free, you call him a rope etc. - Gibeah. Note the story in the book of Judges [Cap. 19, 22. ff.] of the Levite's wife who was defiled etc. This means "to corrupt it deeply", where there is not weakness or error, but where there is pure wickedness. The prophets cite the histories, like Isaiah [Cap. 13, 19.] the Sodoms. The Gibeonites defended their sin etc. - "Therefore he will remember their iniquity" etc. "Now He will also come," as if to say, "Look at the example" etc. God allowed [the children of Benjamin to have a very great victory over Israel [Judges 20:21, 25]. Why did he allow it? So that the Gibeonites would become hardened and arrogant and puffed up etc.
V. 10. I found Israel in the desert like grapes etc.
He compares the sons with the fathers, he repeats the old story, as if to say: "Kind does not leave kind, mother Hur daughter Hur, the goat does not leave the garden." The first fruits are most loved because of their rarity; they are called firstlings. The firstfruits, as the best fruits, are to be offered to GOtte. Jacob says to Reuben [Gen. 49:3], You are my first fruit, you are my strength etc. - ["But afterward they went"] ipsi, namely the fathers. "This was my first people" etc. See the history in the fourth book of Moses, cap. 25. - Confusionem [disgrace] calls the Scripture one.
1) Because the explanation of this verse is very obscure, we add here the version of the Hallic manuscript: The prophet has become a snare in all his ways, out of hatred in the house of his God. You, he says, have judged that I, the prophet, am a snare because of the hatred you had against him when you were gathered in the house of your God. - Also in the next scripture the interpretation of this passage is clearer.
Idol; the pagans and idolaters [give glory to their idol etc. We are disgraced before God by the idol, because we disgrace him etc. "And turned away to the idol" (confusionem) is how I read etc. Glory is that of which we boast, shame is that by which we become ashamed before God, because we disgrace God.
V. 11. Therefore the glory of Ephraim must fly away like a bird etc.
Here he begins to speak of the punishment of barrenness among men, that they do not multiply as before. The glory of Ephraim, which comes from bearing, from carrying, from being with child, has flown away like a bird; so I construe it. Eorum [in the Vulgate] is too much according to the way of the Hebrews. He saith not that all childbearing should cease, but that there should not be much people in his kingdom, because, being scattered in the captivity, they begat children. See the prophecy of Jacob of Ephraim [Gen. 49:22 ff. Cap. 48:19]. The witnessing of offspring shall become little etc. It stood with this people well with becoming pregnant, with carrying, with bearing. The threats and the promises are to be understood in such a way that they happen only to one part, so also the punishments. It is to be understood according to the figure of the synecdoche: I will also kill the children who have already been raised, and those who have been educated (enutritos); but not all. He always leaves a part: a large part he kills etc.
V. 12. Woe to them also.
This is a passage about which there is great dispute. It has some appearance that the incarnation of Christ is indicated, as Lyra says, but I do not know. It is also followed by Burgensis 2) etc. This seems to me violent (extortum). This is my opinion: I will kill their offspring, they shall not prosper with their children. But also this [shall cause them woe], 3) that I depart from them altogether. I will scatter them in all the other kingdoms, I will not help them.
2) In the manuscript and in the Erlanger: kulAknsis.
3) Supplemented by us from the next following scripture.
stand. I will let them live most wretchedly in the one [remnant], 1) whom I have not killed, and most wretchedly. We see this in the Jews.
V. 13. Ephraim, as I look at it.
He explains more expansively about the destruction of the offspring. -["Pretty."] Instead of in pulchritudine would be better: in their houses or apartments. "Tyre" was full of people etc., and had very fertile women who filled the houses. A fruitful woman with her children is called an ornament of the house. See in the 68th Psalm [v. 13.], "And the honor of the house divideth the spoil." Likewise [Ps. 128:3], "A fruitful vine." -Ut vidi, "in his time when I saw it." - Instead of fundata [st should read, "planted." But this glory is reserved for Ephraim to be led away, and for his children to be brought forth to the death-beater.
V. 14. Lord, give them!
He makes the resolution with this loss of glory. - "Dry up" 2) is dry. That is, it will not be in the dominion.
V. 15. All their wickedness etc.
"All their iniquity is in Galgal" [Gilgal]. This place they chose for Samuel's sake etc., 1) In so, to this we have added from the following scripture resiäuo.
2) The kro before urentia seems too much for us.
as said above. There is all their wickedness for the sake of which he hates them. Therefore he says: "For the sake of their evil nature" etc. - "And no longer show love" etc. He will love them no more for eternity. "It is finished with him, is gone," there is no more hope that this kingdom will flourish again. John uses this figure of speech in Lucas, Cap. 3, 9: "The axe is already laid to the root of the trees" etc.
V. 16. No fruit.
That is, the kingdom shall no longer come into the same state and rule as before; tyrants shall be the princes etc. - "The dear fruit" (amantissima,) that is, the children in whom great hope will be placed etc. If they also once get a good man, on whom they put the hope that he will restore the kingdom, it will not happen, I will kill him etc.
V.17. And must go astray among the Gentiles.
In nationibus, "among the Gentiles," that is, the Assyrians, need not have a certain residence, as it now goes etc.
This whole ninth chapter presents the captivity itself as far as the persons themselves are concerned; they will have less offspring etc.