The meaning is dark, not the words; "strange prophet!" He still seems to talk about the captivity 2c. Although there are people who seem to live differently, and pretend some repentance, but in a fictitious way 2c., they do not strive with right zeal to mend their ways 2c., as now the Roman bishop. If a Thor wants to avoid the errors, he runs into the opposite ones.
V. 1. Israel is a devastated vine.
Instead of frondosa [in the Vulgate], the Hebrew is "a desolate one." But I would like
like that frondosa, [a leafy] would remain, and it must not be understood according to the opposite sense (per antiphrasin) 2c. "Leafy," that is, spread wide, and become numerous in the land, as if to say: The vine is "glorious" but useless, and displeases GOtte. As far as it is spread, so far it has a [ungodly] people 2c. - "As much (secundum multitudinem) fruit he had." Jeremiah [Cap. 2, 28.] says, "As many a city" (secundum numerum civitatum). So it is said above [Cap. 9, 7.], "For thy great iniquity's sake" 2c. (propter multitudinem etc.).
This they did, that by the multiplied service they "wished to counsel the cause." - ["Where the land was best."] Ubertatem, that is, goodness [of the land]. "Where the land was good, there they made a Pfaffengrnbe." Well-supplied [idol] pillars is Hebrew for "well-supplied, as now." "Where the best lard pit, there [are^ pens, monasteries."
V. 2. Now she will find her guilt (interibunt etc. ).
Now they will have a guilt on them, they will be criminal and will be seized in their wickedness. The word means to be guilty. - Instead of ipse, I would read hoc [this], namely, that which is said [that their heart is divided, and now their guilt will find them]. Ipse can also be, "the HErr." Both are good. 1) - Simulacra, that is, altars. This is translated [in the Vulgate]: He will destroy their idols (simulacra).
V. 3. then they must say (dicent). 2)
Better is: dicunt. "To us is even", as if we had no king. See the beautiful appearance, as if it were the service of the right GOt. In the idols they worshipped the right GOt, as in Jerusalem. In the time of the last king [Hosea] this chapter is written; under the last kings (sub quibus) prophesied [the prophet] Hosea.
V. 4. They swore in vain (Loquimini verba visionis inutilis).
In Hebrew it says [instead of verba visionis inutilis in the Vulgate]: words of a vain oath, as if he wanted to say: "Go, now you are devout holy people", as if he wanted to say: It is all in vain, they are words of a vain oath, because you still continue in your vain works 2c. You do not take hold of the faith; you rely on
68t cor 6orum, utrun^ue donum. Ip86 86Ü. dominu8. We took the last ip86 again as a cue and put utrun^uS Uonuna last.
2) vioent is missing in the manuscript.
your powers. - f "And made a covenant."] [Instead of ferietis in the Vulgate] better: ferite. - Amaritudo is lei, "gall." - Cum mendacio 3) is too much. - It is a mere metaphor by an image: "Nothing will grow for you from this"; you sow a false covenant and a void oath, but "heartache" will grow for you wherever you will be.
V. 5. The inhabitants of Samaria take care of the calves (vaccas).
He lays himself out. The Lyra opinion pleases me here: For the calves to BethAven fear the inhabitants to Samaria. This is how it should be read. - Instead of: Et aeditui [ejus super eum exsultaverunt in gloria ejus so: "Over whom his camarim [idolatrous apostles] used to rejoice because of his glory." This is the opinion: let us pray to the God in BethAven that only the calves may remain. The people of Samaria feared greatly that the calf (vitulus) [1 Kings 12:29.] might be taken away, because they hear that the calves also are to be taken away from (a) Samaria. It is in every way quite similar to what we said of the Turks when they made "horse stables" out of the churches 2c. But meanwhile 2c. Contemptuously and to disgrace he calls them cows or "young cows" (vitulos). "Ah HErrgott, also we want to be pious," because the king cannot help [v. 3.]. "The Camarim" (aeditui) were clergymen, monks, who led a more devout and austere life before others in the worship of God 2c., "the Ausbund" 2c., "observancers" ordained to conduct the worship of God. He does not consider them worthy of the name of a priest, as we say: "Barefoot, Augustinian, Pauline, Observant".
V. 6. Yes, the calf is brought into Assyria.
(Siquidem et ipse etc.).
Ipse, namely the calf of Samaria. [Instead of: munus regi ultori in the Vulgate] better: "As a gift to the king at Jareb" (Garid), that is, even the calf will be taken away to Assyria as a gift to the king.
3) These words are not found in our Vulgate.
4) Weimarsche: 6xa1tar6 instead of: 6xultar6. A printing error.
to Jareb. They feared for their cows or calves that they would be taken to Assyria 2c. - "So Ephraim must be put to shame" (confusio). "With his nobility" [should be hotter] instead of: in voluntate sua. It denotes the doctrines and the counsels by which they seduce to their presumption. "It must [Israe] go shamefully," 1) namely, after it has seen that its presumption has availed it nothing.
V. 7: For the king of Samaria is gone (transire etc.).
That is, everything will be made desolate. For things that are brought to ruin and destroyed, the Hebrews use dum [XXX] or damah [XXX], which the interpreter has translated here: transire fecit. So it is better: their king in Samaria is silent; or: he has ceased; or: he has been made nothing, so that one does not realize that he has been here. - Nothing is easier than the "foam on the water", a water bubble 2c. [It soon happened about Samaria" as about a bubble on the water. 2)
V. 8. the high places of Aden are destroyed (Et disperdentur etc.).
Instead of: disperdentur it would be better to read: vastabuntur or: they will be destroyed. - "The heights" were like with us the "pens". They put the altars on some hill; these were called "heights". Pens (fundationes). Instead of idoli [n the Vulgate] would be better of iniquity ["aven" in our Bible], that is, of ungodly worship, which does not comfort, but more grieves 2c. - "Sin" add: "which is" (quid est). 3) - "And shall say, Ye mountains" 2c.
1) Instead of oonkunäsutur it is probably better to read oonkunästur with the Vulgate.
2) The words: super kaeieru a^uae are marked as a new keyword both in the Erlangen edition and in the Weimar edition, but they belong to the previous one. Since the same words are also found in the Vulgate, ruslius cannot refer to them. Rather, the keyword vispsräsutur, with which the 8th verse begins, is missing before it ruslius. Here, and not only in Lxoslsa, the verse number "8th" should have been placed.
3) In our Bible, "that Israel might sin." In the Vulgate only: pscaaturu Israel. From this it is clear that instead of yuiä it must be read: ^uoä.
Christ mentions this in the gospel [Luc. 23, 30]. This has been a common word among the Jews. It is a common saying applied to any future captivity or desolation. We apply it to the future judgment, Christ to the last Jewish captivity, Hosea to the Assyrian captivity.
V. 9. Israel, you have sinned since the time of Gibeah.
Here he [Luther] changed the text. 4) - It is another beginning with which the prophet attacks this people to admonish them that they should bring forth better fruit, as if he should say, "What shall it do? it is an old mischievousness" 2c. Of the sin of Gibeah is said above [Cap. 9, 9.]. Here [Judges 17:6] is the first place where it is described that "every man did that which seemed right to him". The city of Dan is where the first idol is made. See about Micah [Judges 17:1 ff] 2c. This sin originated in the mountain of Ephraim, after that it spread to the tribe of Dan, as if the prophet wanted to say here: "It is an old sin, we have practiced it for a long time" 2c. It is an old leprosy, "there it stands, cannot go away" 2c. They stand in thy way of sinners, Ps. 1, 1. [Vulg.] - ["So against (super) the wicked men happened."] Instead of super is propter [to read]. - "It shall not seize them of the strife at Gibeah." This I take (lego) to mean that it is spoken imitatively, per mimesin, as if to say, "It will not be true that [it] shall go to us" as to Gibeah 2c. "Should GOD punish people like this?" 2c. We have made a covenant; in Isaiah [Cap. 8, 12.] One shall not cry over them, says Micah [Cap. 2, 6.]. But the prophets say, Calamity will come. They say, No, no! Or it can ["it shall not take hold of them"] also be taken as a statement (indicative), as if he wanted to say: Not like the children of Benjamin I will take hold of them, but "I will punish them baß 5)", but.
4) This will again have to be seen as a remark of the scribe. For instead of the third person in the Vulgate (psooavit), Luther has the second (peooasti) in his Latin translation.
5) In our template: "boß".
V. 10. According to my desire,
"Not as they will" 2c. "I will cool my mew on them", I will not punish them, as at that time 2c.-By the "two sins" he understands the two calves and the two idols 2c.
V. 11. Ephraim is a calf 2c.
This is a dark place. "My Ephraim is a calf", which likes to be on the threshing floor and to thresh. All their preoccupation is to seek their own, "eating and drinking"; it (Ephraim's is accustomed (docta) to seek its own. The first sin is that they deceive the people by false teaching, the second is that they are intent on the belly 2c. After the belly is well supplied, the rest follows, because the soul is dead and not well nourished (saginata) by the word. The opposite (rursum) is done by godliness; it does not let the soul suffer hunger, however the body may be supplied 2c. In the godless life there is a very arduous work, but still this godless people does it gladly 2c. because they are used to it. As if to say: No calf "can be urged" to love threshing, only that calf, Ephraim, does, namely, so that it may have "to eat and drink" 2c.-"About the beauty of its neck" [Vulg.] or about its good (bonum) neck. A "strong ox" has a hard neck, that is, "I will pass over his fair neck," "will make him weary," I will bring them from this arduousness of the ungodly being into another. - "I will ride Ephraim," as a rider on a horse or chariot, that is, I will bring Assyrian captivity upon him 2c. - "Judah shall plow." After the kingdom of Israel is removed, there will be nothing in the land but Judah 2c.
V. 12. Therefore sow righteousness to yourselves.
There follows an exhortation that they should counsel well with righteousness and truth: "Sow righteousness and reap love," that is, you will obtain mercy 2c. So Paul says [2 Cor. 9, 6. Gal. 6, 7.] 2c.: "As one works (inherits), so shall he have reward," as if to say, Do penance. - In ore misericordiae, 1) that is, according to mercy.
1) In the manuscript and in the two prints: In ors via" i. 6. juxtn viani. We keep vias and viain
time. I take it thus: therefore sow according to the measure (pro) of righteousness, and reap according to the measure of mercy; "do well, and it shall be well with you again." - "Till he come." This he [Luther] referred to Christ 2c. 2) So Paul says [1 Thess. 5, 23.]: "To the future of our Lord Jesus Christ"; "and wait for the appearing of the great God" 3) [Tit. 2, 13.] 2c. Likewise [Luc. 12, 36.]: "Seidel like unto men that wait for the coming of their Lord." This title is not given to any prophet; no one has publicly taught righteousness but Christ alone 2c.
V. 13. for you plant evil 2c. 5)
He who does a good work to receive something from God (and not freely, for nothing) plows evil, reaps iniquity and eats the bread of lies.
V. 14: Because you trust in your nature 2c. 6)
See after in the prophet Jeremiah Cap. 2, 33. 35. - "As Salman transgressed" 2c. "[Abersmal] a difficult text." [Instead of: Sicut vastatus est Salmana a domo ejus, qui judicavit Baal in die proelii] I read thus: as a peaceable is disturbed in the house of ambush at the time of war, that is, as it happens to him who dwells in peace in his house, and suddenly the enemy bursts in and kills all, mother and daughters 2c. But I rather believe that he touches here a history which is not written, because Arbeel, Salman are proper names 2c. So the writing Luc. 13 touches at the beginning [V. 1. 4.] with few words histories which are not written 2c. Just as it happened in this history, he says, the Israelites shall be disturbed.
for an oversight on the part of the copyist, and have therefore assumed missricoräias and inissrioorüiarn according to the Vulgate, which may have been abridged in the original.
2) Probably again a remark of the rewriter.
3) Instead of: älsl in our template, Dsi must be read.
4) Instead of 68tis in our template, read either [sts or sitis.
5) This keyword is missing in the Weimar edition, and the interpretation of this verse is drawn without new verse number and other distinction to v. 12.
6) This first part of v. 14 is drawn to v. 13 in the Vulgate.