1 Rejoice not, O Israel, for joy, as other people: for thou hast gone a whoring from thy God, thou hast loved a reward upon every cornfloor.
2 The floor and the winepress shall not feed them, and the new wine shall fail in her.
3 They shall not dwell in the LORD's land; but Ephraim shall return to Egypt, and they shall eat unclean things in Assyria.
4 They shall not offer wine offerings to the LORD, neither shall they be pleasing unto him: their sacrifices shall be unto them as the bread of mourners; all that eat thereof shall be polluted: for their bread for their soul shall not come into the house of the LORD.
5 What will ye do in the solemn day, and in the day of the feast of the LORD?
6 For, lo, they are gone because of destruction: Egypt shall gather them up, Memphis shall bury them: the pleasant places for their silver, nettles shall possess them: thorns shall be in their tabernacles.
7 The days of visitation are come, the days of recompence are come; Israel shall know it: the prophet is a fool, the spiritual man is mad, for the multitude of thine iniquity, and the great hatred.
8 The watchman of Ephraim was with my God: but the prophet is a snare of a fowler in all his ways, and hatred in the house of his God.
9 They have deeply corrupted themselves, as in the days of Gibeah: therefore he will remember their iniquity, he will visit their sins.
10 I found Israel like grapes in the wilderness; I saw your fathers as the firstripe in the fig tree at her first time: but they went to Baalpeor, and separated themselves unto that shame; and their abominations were according as they loved.
11 As for Ephraim, their glory shall fly away like a bird, from the birth, and from the womb, and from the conception.
12 Though they bring up their children, yet will I bereave them, that there shall not be a man left: yea, woe also to them when I depart from them!
13 Ephraim, as I saw Tyrus, is planted in a pleasant place: but Ephraim shall bring forth his children to the murderer.
14 Give them, O LORD: what wilt thou give? give them a miscarrying womb and dry breasts.
15 All their wickedness is in Gilgal: for there I hated them: for the wickedness of their doings I will drive them out of mine house, I will love them no more: all their princes are revolters.
16 Ephraim is smitten, their root is dried up, they shall bear no fruit: yea, though they bring forth, yet will I slay even the beloved fruit of their womb.
17 My God will cast them away, because they did not hearken unto him: and they shall be wanderers among the nations.
1 Rejoice H8055 not, O Israel, H3478 for joy, H1524 as other people: H5971 for thou hast gone a whoring H2181 from thy God, H430 thou hast loved H157 a reward H868 upon every cornfloor. H1637 H1715
2 The floor H1637 and the winepress H3342 shall not feed H7462 them, and the new wine H8492 shall fail H3584 in her.
3 They shall not dwell H3427 in the LORD'S H3068 land; H776 but Ephraim H669 shall return H7725 to Egypt, H4714 and they shall eat H398 unclean H2931 things in Assyria. H804
4 They shall not offer H5258 wine H3196 offerings to the LORD, H3068 neither shall they be pleasing H6149 unto him: their sacrifices H2077 shall be unto them as the bread H3899 of mourners; H205 all that eat H398 thereof shall be polluted: H2930 for their bread H3899 for their soul H5315 shall not come H935 into the house H1004 of the LORD. H3068
5 What will ye do H6213 in the solemn H4150 day, H3117 and in the day H3117 of the feast H2282 of the LORD? H3068
6 For, lo, they are gone H1980 because of destruction: H7701 Egypt H4714 shall gather them up, H6908 Memphis H4644 shall bury H6912 them: the pleasant H4261 places for their silver, H3701 nettles H7057 shall possess H3423 them: thorns H2336 shall be in their tabernacles. H168
7 The days H3117 of visitation H6486 are come, H935 the days H3117 of recompence H7966 are come; H935 Israel H3478 shall know H3045 it: the prophet H5030 is a fool, H191 the spiritual H7307 man H376 is mad, H7696 for the multitude H7230 of thine iniquity, H5771 and the great H7227 hatred. H4895
8 The watchman H6822 of Ephraim H669 was with my God: H430 but the prophet H5030 is a snare H6341 of a fowler H3352 in all his ways, H1870 and hatred H4895 in the house H1004 of his God. H430
9 They have deeply H6009 corrupted H7843 themselves, as in the days H3117 of Gibeah: H1390 therefore he will remember H2142 their iniquity, H5771 he will visit H6485 their sins. H2403
10 I found H4672 Israel H3478 like grapes H6025 in the wilderness; H4057 I saw H7200 your fathers H1 as the firstripe H1063 in the fig tree H8384 at her first time: H7225 but they went H935 to Baalpeor, H1187 and separated H5144 themselves unto that shame; H1322 and their abominations H8251 were according as they loved. H157
11 As for Ephraim, H669 their glory H3519 shall fly away H5774 like a bird, H5775 from the birth, H3205 and from the womb, H990 and from the conception. H2032
12 Though they bring up H1431 their children, H1121 yet will I bereave H7921 them, that there shall not be a man H120 left: yea, woe H188 also to them when I depart H5493 from them!
13 Ephraim, H669 as I saw H7200 Tyrus, H6865 is planted H8362 in a pleasant place: H5116 but Ephraim H669 shall bring forth H3318 his children H1121 to the murderer. H2026
14 Give H5414 them, O LORD: H3068 what wilt thou give? H5414 give H5414 them a miscarrying H7921 womb H7358 and dry H6784 breasts. H7699
15 All their wickedness H7451 is in Gilgal: H1537 for there I hated H8130 them: for the wickedness H7455 of their doings H4611 I will drive them out H1644 of mine house, H1004 I will love H160 them no more: H3254 all their princes H8269 are revolters. H5637
16 Ephraim H669 is smitten, H5221 their root H8328 is dried up, H3001 they shall bear H6213 no fruit: H6529 yea, though they bring forth, H3205 yet will I slay H4191 even the beloved H4261 fruit of their womb. H990
17 My God H430 will cast them away, H3988 because they did not hearken H8085 unto him: and they shall be wanderers H5074 among the nations. H1471
1 Rejoice not, O Israel, for joy, like the peoples; for thou hast played the harlot, `departing' from thy God; thou hast loved hire upon every grain-floor.
2 The threshing-floor and the winepress shall not feed them, and the new wine shall fail her.
3 They shall not dwell in Jehovah's land; but Ephraim shall return to Egypt, and they shall eat unclean food in Assyria.
4 They shall not pour out wine-offerings to Jehovah, neither shall they be pleasing unto him: their sacrifices shall be unto them as the bread of mourners; all that eat thereof shall be polluted; for their bread shall be for their appetite; it shall not come into the house of Jehovah.
5 What will ye do in the day of solemn assembly, and in the day of the feast of Jehovah?
6 For, lo, they are gone away from destruction; `yet' Egypt shall gather them up, Memphis shall bury them; their pleasant things of silver, nettles shall possess them; thorns shall be in their tents.
7 The days of visitation are come, the days of recompense are come; Israel shall know it: the prophet is a fool, the man that hath the spirit is mad, for the abundance of thine iniquity, and because the enmity is great.
8 Ephraim `was' a watchman with my God: as for the prophet, a fowler's snare is in all his ways, `and' enmity in the house of his God.
9 They have deeply corrupted themselves, as in the days of Gibeah: he will remember their iniquity, he will visit their sins.
10 I found Israel like grapes in the wilderness; I saw your fathers as the first-ripe in the fig-tree at its first season: but they came to Baal-peor, and consecrated themselves unto the shameful thing, and became abominable like that which they loved.
11 As for Ephraim, their glory shall fly away like a bird: there shall be no birth, and none with child, and no conception.
12 Though they bring up their children, yet will I bereave them, so that not a man shall be left: yea, woe also to them when I depart from them!
13 Ephraim, like as I have seen Tyre, is planted in a pleasant place: but Ephraim shall bring out his children to the slayer.
14 Give them, O Jehovah-what wilt thou give? give them a miscarrying womb and dry breasts.
15 All their wickedness is in Gilgal; for there I hated them: because of the wickedness of their doings I will drive them out of my house; I will love them no more; all their princes are revolters.
16 Ephraim is smitten, their root is dried up, they shall bear no fruit: yea, though they bring forth, yet will I slay the beloved fruit of their womb.
17 My God will cast them away, because they did not hearken unto him; and they shall be wanderers among the nations.
1 `Rejoice not, O Israel, be not joyful like the peoples, For thou hast gone a-whoring from thy God, Thou hast loved a gift near all floors of corn.
2 Floor and wine-press do not delight them, And new wine doth fail in her,
3 They do not abide in the land of Jehovah, And turned back hath Ephraim `to' Egypt, And in Asshur an unclean thing they eat.
4 They pour not out wine to Jehovah, Nor are they sweet to Him, Their sacrifices `are' as bread of mourners to them, All eating it are unclean: For their bread `is' for themselves, It doth not come into the house of Jehovah.
5 What do ye at the day appointed? And at the day of Jehovah's festival?
6 For, lo, they have gone because of destruction, Egypt gathereth them, Moph burieth them, The desirable things of their silver, Nettles possess them -- a thorn `is' in their tents.
7 Come in have the days of inspection, Come in have the days of recompence, Israel doth know! a fool `is' the prophet, Mad `is' the man of the Spirit, Because of the abundance of thine iniquity, And great `is' the hatred.
8 Ephraim is looking `away' from My God, The prophet! a snare of a fowler `is' over all his ways, Hatred `is' in the house of his God.
9 They have gone deep -- have done corruptly, As `in' the days of Gibeah, He doth remember their iniquity, He doth inspect their sins.
10 As grapes in a wilderness I found Israel, As the first-fruit in a fig-tree, at its beginning, I have seen your fathers, They -- they have gone in `to' Baal-Peor, And are separated to a shameful thing, And are become abominable like their love.
11 Ephraim `is' as a fowl, Fly away doth their honour, without birth, And without womb, and without conception.
12 For though they nourish their sons, I have made them childless -- without man, Surely also, wo to them, when I turn aside from them.
13 Ephraim! when I have looked to the rock, Is planted in comeliness, And Ephraim `is' to bring out unto a slayer his sons.
14 Give to them, Jehovah -- what dost Thou give? Give to them miscarrying womb, and dry breasts.
15 All their evil `is' in Gilgal, Surely there I have hated them, Because of the evil of their doings, Out of My house I do drive them, I add not to love them, all their heads `are' apostates.
16 Ephraim hath been smitten, Their root hath dried up, fruit they yield not, Yea, though they bring forth, I have put to death the desired of their womb.
17 Reject them doth my God, Because they have not hearkened to Him, And they are wanderers among nations!
1 Rejoice not, Israel, exultingly, as the peoples; for thou hast gone a whoring from thy God, thou hast loved harlot's hire upon every corn-floor.
2 The floor and the winepress shall not feed them, and the new wine shall fail her.
3 They shall not dwell in Jehovah's land; but Ephraim shall return to Egypt, and in Assyria shall they eat that which is unclean.
4 They shall pour out no [offerings of] wine to Jehovah, neither shall their sacrifices be pleasing unto him: they shall be unto them as the bread of mourners; all that eat thereof shall be defiled: for their bread shall be for themselves; it shall not come into the house of Jehovah.
5 What will ye do in the day of assembly, and in the day of the feast of Jehovah?
6 For behold, they are gone away because of destruction: Egypt shall gather them up, Moph shall bury them: their pleasant things of silver, nettles shall possess them; thorns shall be in their tents.
7 The days of visitation are come; the days of recompence are come: Israel shall know [it]: the prophet is a fool, the inspired man is mad, because of the greatness of thine iniquity, and the great enmity.
8 Is Ephraim a watchman with my God? [nay] the prophet is a fowler's snare on all his ways, enmity in the house of his God.
9 They have deeply corrupted themselves as in the days of Gibeah. He will remember their iniquity, he will visit their sins.
10 I found Israel as grapes in the wilderness; as first-ripe fruit on the fig-tree, I saw your fathers at the beginning: they went to Baal-Peor, and separated themselves unto that shame, and became abominations like their lover.
11 As for Ephraim, their glory shall fly away as a bird, -- no birth, no pregnancy, no conception!
12 For even should they bring up their children, yet will I bereave them, [that] not a man [remain]: for woe also to them when I shall have departed from them!
13 Ephraim, as I saw [him], was a Tyre planted in a beautiful place; but Ephraim shall bring forth his children to the slayer.
14 Give them, Jehovah -- what wilt thou give? -- give them a miscarrying womb and dry breasts.
15 All their wickedness is in Gilgal; for there I hated them: because of the wickedness of their doings, I will drive them out of my house, I will love them no more: all their princes are rebellious.
16 Ephraim is smitten: their root is dried up, they shall bear no fruit; yea, though they should bring forth, yet will I slay the beloved [fruit] of their womb.
17 My God hath rejected them, because they hearkened not unto him; and they shall be wanderers among the nations.
1 Don't rejoice, Israel, to jubilation like the nations; For you were unfaithful to your God. You love the wages of a prostitute at every grain threshing floor.
2 The threshing floor and the winepress won't feed them, And the new wine will fail her.
3 They won't dwell in Yahweh's land; But Ephraim will return to Egypt, And they will eat unclean food in Assyria.
4 They won't pour out wine offerings to Yahweh, Neither will they be pleasing to him. Their sacrifices will be to them like the bread of mourners; All who eat of it will be polluted; For their bread will be for their appetite. It will not come into the house of Yahweh.
5 What will you do in the day of solemn assembly, And in the day of the feast of Yahweh?
6 For, behold, they have gone away from destruction. Egypt will gather them up. Memphis will bury them. Nettles will possess their pleasant things of silver. Thorns will be in their tents.
7 The days of visitation have come. The days of reckoning have come. Israel will consider the prophet to be a fool, And the man who is inspired to be insane, Because of the abundance of your sins, And because your hostility is great.
8 A prophet watches over Ephraim with my God. A fowler's snare is on all of his paths, And hostility in the house of his God.
9 They have deeply corrupted themselves, As in the days of Gibeah. He will remember their iniquity. He will punish them for their sins.
10 I found Israel like grapes in the wilderness. I saw your fathers as the first ripe in the fig tree at its first season; But they came to Baal Peor, and consecrated themselves to the shameful thing, And became abominable like that which they loved.
11 As for Ephraim, their glory will fly away like a bird. There will be no birth, none with child, and no conception.
12 Though they bring up their children, Yet I will bereave them, so that not a man shall be left. Indeed, woe also to them when I depart from them!
13 Ephraim, like I have seen Tyre, is planted in a pleasant place; But Ephraim will bring out his children to the killer.
14 Give them--Yahweh what will you give? Give them a miscarrying womb and dry breasts.
15 "All their wickedness is in Gilgal; For there I hated them. Because of the wickedness of their deeds I will drive them out of my house! I will love them no more. All their princes are rebels.
16 Ephraim is struck. Their root has dried up. They will bear no fruit. Even though they bring forth, yet I will kill the beloved ones of their womb."
17 My God will cast them away, because they did not listen to him; And they will be wanderers among the nations.
1 Have no joy, O Israel, and do not be glad like the nations; for you have been untrue to your God; your desire has been for the loose woman's reward on every grain-floor.
2 The grain-floor and the place where the grapes are crushed will not give them food; there will be no new wine for them.
3 They will have no resting-place in the Lord's land, but Ephraim will go back to Egypt, and they will take unclean food in Assyria.
4 They will give no wine offering to the Lord, they will not make offerings ready for him; their bread will be like the bread of those in sorrow; all who take it will be unclean, because their bread will be only for their desire, it will not come into the house of the Lord.
5 What will you do on the day of worship, and on the day of the feast of the Lord?
6 For see, they are going away into Assyria; Egypt will get them together, Memphis will be their last resting-place; their fair silver vessels will be covered over with field plants, and thorns will come up in their tents.
7 The days of punishment, the days of reward are come; Israel will be put to shame; the prophet is foolish, the man who has the spirit is off his head, because of your great sin.
8 There is great hate against the watchman of Ephraim, the people of my God; as for the prophet, there is a net in all his ways, and hate in the house of his God.
9 They have gone deep in evil as in the days of Gibeah; he will keep in mind their wrongdoing, he will give them punishment for their sins.
10 I made discovery of Israel as of grapes in the waste land; I saw your fathers as the first-fruits of the fig-tree in her early fruit time; but they came to Baal-peor, and made themselves holy to the thing of shame, and became disgusting like that to which they gave their love.
11 As for Ephraim, their glory will go in flight like a bird: there will be no birth and no one with child and no giving of life.
12 Even though their children have come to growth I will take them away, so that not a man will be there; for their evil-doing will be complete and they will be put to shame because of it.
13 As I have seen a beast whose young have been taken from her, so Ephraim will give birth to children only for them to be put to death.
14 O Lord, what will you give them? Give them bodies which may not give birth and breasts without milk.
15 All their evil-doing is in Gilgal; there I had hate for them; because of their evil-doing I will send them out of my house; they will no longer be dear to me; all their rulers are uncontrolled.
16 The rod has come on Ephraim, their root is dry, let them have no fruit; even though they give birth, I will put to death the dearest fruit of their bodies.
17 My God will give them up because they did not give ear to him; they will be wandering among the nations.
Worthy.Bible » Commentaries » Keil & Delitzsch Commentary » Commentary on Hosea 9
Commentary on Hosea 9 Keil & Delitzsch Commentary
Warning against false security. The earthly prosperity of the people and kingdom was no security against destruction. Because Israel had fallen away from its God, it should not enjoy the blessing of its field-produce, but should be carried away to Assyria, where it would be unable to keep any joyful feasts at all. Hosea 9:1. “Rejoice not, O Israel, to exult like the nations: for thou hast committed whoredom against thy God: hast loved the wages of whoredom upon all corn-floors. Hosea 9:2. The threshing-floor and press will not feed them, and the new wine will deceive it.” The rejoicing to which Israel was not to give itself up was, according to Hosea 9:2, rejoicing at a plentiful harvest. All nations rejoiced, and still rejoice, at this (cf. Isaiah 9:2), because they regard the blessing of harvest as a sign and pledge of the favour and grace of God, which summon them to gratitude towards the giver. Now, when the heathen nations ascribed their fights to their gods, and in their way thanked them for them, they did this in the ignorance of their heart, without being specially guilty on that account, since they lived in the world without the light of divine revelation. But when Israel rejoiced in a heathenish way at the blessing of its harvest, and attributed this blessing to the Baals (see Hosea 2:7), the Lord could not leave this denial of His gracious benefits unpunished. אל־גּיל belongs to תּשׂמח , heightening the idea of joy, as in Job 3:22. כּי זנית does not give the object of the joy (“that thou hast committed whoredom:” Ewald and others), but the reason why Israel was not to rejoice over its harvests, namely, because it had become unfaithful to its God, and had fallen into idolatry. זנה מעל , to commit whoredom out beyond God (by going away from Him). The words, “thou lovest the wages of whoredom upon all corn-floors,” are to be understood, according to Hosea 2:7, Hosea 2:14, as signifying that Israel would not regard the harvest-blessing upon its corn-floors as gifts of the goodness of its God, but as presents from the Baals, for which it had to serve them with still greater zeal. There is no ground for thinking of any peculiar form of idolatry connected with the corn-floors. Because of this the Lord would take away from them the produce of the floor and press, namely, according to Hosea 9:3, by banishing the people out of the land. Floor and press will not feed them, i.e., will not nourish or satisfy them. The floor and press are mentioned in the place of their contents, or what they yield, viz., for corn and oil, as in 2 Kings 6:27. By the press we must understand the oil-presses (cf. Joel 2:24), because the new wine is afterwards specially mentioned, and corn, new wine, and oil are connected together in Hosea 2:10, 24. The suffix בּהּ refers to the people regarded as a community.
“They will not remain in the land of Jehovah: Ephraim returns to Egypt, and they will eat unclean things in the land of Asshur. Hosea 9:4. They will not pour out wine to Jehovah, and their slain-offerings will not please Him: like bread of mourning are they to Him; all who eat it become unclean: for their bread is for themselves, it does not come into the house of Jehovah.” Because they have fallen away from Jehovah, He will drive them out of His land. The driving away is described as a return to Egypt, as in Hosea 8:13; but Asshur is mentioned immediately afterwards as the actual land of banishment. That this threat is not to be understood as implying that they will be carried away to Egypt as well as to Assyria, but that Egypt is referred to here and in Hosea 9:6, just as in Hosea 8:13, simply as a type of the land of captivity, so that Assyria is represented as a new Egypt, may be clearly seen from the words themselves, in which eating unclean bread in Assyria is mentioned as the direct consequence of their return to Egypt; whereas neither here nor in Hosea 9:6 is their being carried away to Assyria mentioned at all; but, on the contrary, in Hosea 9:6, Egypt only is introduced as the place where they are to find their grave. This is still more evident from the fact that Hosea throughout speaks of Asshur alone, as the rod of the wrath of God for His rebellious people. The king of Asshur is king Jareb (striver), to whom Ephraim goes for help, and by whom it will be put to shame (Hosea 5:13; Hosea 10:6); and it is from the Assyrian king Salman that devastation and destruction proceed (Hosea 10:14). And, lastly, it is expressly stated in Hosea 11:5, that Israel will not return to Egypt, but to Asshur, who will be its king. By the allusion to Egypt, therefore, the carrying away to Assyria is simply represented as a state of bondage and oppression, resembling the sojourn of Israel in Egypt in the olden time, or else the threat contained in Deuteronomy 28:68 is simply transferred to Ephraim. They will eat unclean things in Assyria, not only inasmuch as when, under the oppression of their heathen rulers, they will not be able to observe the laws of food laid down in the law, or will be obliged to eat unclean things from simple want and misery; but also inasmuch as all food, which was not sanctified to the Lord by the presentation of the first-fruits, was unclean food to Israel (Hengstenberg). In Assyria these offerings would cease with the whole of the sacrificial ritual; and the food which was clean in itself would thereby become unclean outside the land of Jehovah (cf. Ezekiel 4:13). This explanation of טמא is required by Hosea 9:4, in which a further reason is assigned for the threat. For what we have there is not a description of the present attitude of Israel towards Jehovah, but a picture of the miserable condition of the people in exile. The verbs are pure futures. In Assyria they will neither be able to offer wine to the Lord as a drink-offering, nor such slain-offerings as we well-pleasing to Him. For Israel could only offer sacrifices to its God at the place where He made known His name by revelation, and therefore not in exile, where He had withdrawn His gracious presence from it. The drink-offerings are mentioned, as pars pro toto , in the place of all the meat-offerings and drink-offerings, i.e., of the bloodless gifts, which were connected with the z e bhâchı̄m , or burnt-offerings and thank-offerings ( sh e lâmı̄m , Numbers 15:2-15, Numbers 15:28-29), and could never be omitted when the first-fruits were offered (Leviticus 23:13, Leviticus 23:18). “Their sacrifices:” zibhchēhem belongs to יערבוּ־לו (shall be pleasing to Him), notwithstanding the previous segholta , because otherwise the subject to יערבו would be wanting, and there is evidently quite as little ground for supplying נס'כיהם from the preceding clause, as Hitzig proposes, as for assuming that ערב here means to mix. Again, we must not infer from the words, “their slain-offerings will not please Him,” that the Israelites offered sacrifices when in exile. The meaning is simply that the sacrifices, which they might wish to offer to Jehovah there, would not be well-pleasing to Him. We must not repeat זבחיהם as the subject to the next clause להם ... כּלחם , in the sense of “their sacrifices will be to them like mourners' bread,” which would give no suitable meaning; for though the sacrifices are called bread of God, they are never called the bread of men. The subject may be supplied very readily from k e lechem (like bread) thus: their bread, or food, would be to them like mourners' bread; and the correctness of this is proved by the explanatory clause, “for their bread,” etc. Lechem 'ōnı̄m , bread of affliction, i.e., of those who mourn for the dead (cf. Deuteronomy 26:14), in other words, the bread eaten at funeral meals. This was regarded as unclean, because the corpse defiled the house, and all who came in contact with it, for seven days (Numbers 19:14). Their bread would resemble bread of this kind, because it had not been sanctified by the offering of the first-fruits. “For their bread will not come into the house of Jehovah,” viz., to be sanctified, “for their souls,” i.e., to serve for the preservation of their life.
Their misery will be felt still more keenly on the feast-days. Hosea 9:5. “What will ye do on the day of the festival, and on the day of the feast of Jehovah? Hosea 9:6. For behold they have gone away because of the desolation: Egypt will gather them together, Memphis bury them: their valuables in silver, thistles will receive them; thorns in their tents.” As the temple and ritual will both be wanting in their exile, they will be unable to observe any of the feasts of the Lord. No such difference can be shown to exist between yōm mō‛ēd and yōm chag Y e hōvâh , as would permit of our referring mō‛ēd to feasts of a different kind from chag . In Leviticus 23, all the feasts recurring at a fixed period, on which holy meetings were held, including the Sabbath, are called מועדי יהוהּ ; and even though the three feasts at which Israel was to appear before the Lord, viz., the passover, pentecost, and the feast of tabernacles, are described as chaggı̄m in Exodus 34:18., every other joyous festival is also called a chag (Exodus 32:5; Judges 21:19). It is therefore just as arbitrary on the part of Grotius and Rosenmüller to understand by mō‛ēd the three yearly pilgrim-festivals, and by chag Y e hōvâh all the rest of the feasts, including the new moon, as it is on the part of Simson to restrict the last expression to the great harvest-feast, i.e., the feast of tabernacles (Leviticus 23:39, Leviticus 23:41). The two words are synonymous, but they are so arranged that by chag the idea of joy is brought into greater prominence, and the feast-day is thereby designated as a day of holy joy before Jehovah; whereas mō‛ēd simply expresses the idea of a feast established by the Lord, and sanctified to Him (see at Leviticus 23:2). By the addition of the chag Y e hōvâh , therefore, greater emphasis is given to the thought, viz., that along with the feasts themselves all festal joy will also vanish. The perfect הלכוּ (Exodus 34:6) may be explained from the fact, that the prophet saw in spirit the people already banished from the land of the Lord. הלך , to go away out of the land. Egypt is mentioned as the place of banishment, in the same sense as in Hosea 9:3. There will they all find their graves. קבּץ in combination with קבּר is the gathering together of the dead for a common burial, like אסף in Ezekiel 29:5; Jeremiah 8:2; Jeremiah 25:33. מף , or נף , as in Isaiah 19:13; Jeremiah 2:16; Jeremiah 44:1; Ezekiel 30:13, Ezekiel 30:16, probably contracted from מנף , answers rather to the Coptic Membe , Memphe , than to the old Egyptian Men - nefr , i.e., mansio bona , the profane name of the city of Memphis , the ancient capital of Lower Egypt, the ruins of which are to be seen on the western bank of the Nile, to the south of Old Cairo. The sacred name of this city was Ha-ka-ptah , i.e., house of the worship of Phtah (see Brugsch, Geogr. Inschriften , i. pp. 234-5). In their own land thorns and thistles would take the place of silver valuables. The suffix attached to יירשׁם refers, ad sensum , to the collective מחמד לכספּם , the valuables in silver. These are not “silver idols,” as Hitzig imagines, but houses ornamented and filled with the precious metal, as בּאהליהם in the parallel clause clearly shows. The growth of thorns and thistles presupposes the utter desolation of the abodes of men (Isaiah 34:13).
“The days of visitation are come, the days of retribution are come; Israel will learn: a fool the prophet, a madman the man of spirit, for the greatness of thy guilt, and the great enmity. Hosea 9:8. A spy is Ephraim with my God: the prophet a snare of the bird-catcher in all his ways, enmity in the house of his God. Hosea 9:9. They have acted most corruptly, as in the days of Gibeah: He remembers their iniquity, visits their sins.” The perfects in Hosea 9:7 are prophetic. The time of visitation and retribution is approaching. Then will Israel learn that its prophets, who only predicted prosperity and good (Ezekiel 13:10), were infatuated fools. אויל וגו introduces, without kı̄ , what Israel will experience, as in Hosea 7:2; Amos 5:12. It does not follow, from the use of the expression 'ı̄sh rūăch , that the reference is to true prophets. 'Ish rūăch (a man of spirit) is synonymous with the 'ı̄sh hōlēkh rūăch (a man walking in the spirit) mentioned in Micah 2:11 as prophesying lies, and may be explained from the fact, that even the false prophets stood under the influence of a superior demoniacal power, and were inspired by a rūăch sheqer (“a lying spirit,” 1 Kings 22:22). The words which follow, viz., “a fool is the prophet,” etc., which cannot possibly mean, that men have treated, despised, and persecuted the prophets as fools and madmen, are a decisive proof that the expression does not refer to true prophets. על רב עונך is attached to the principal clauses, השּׁלּם ... בּאוּ . The punishment and retribution occur because of the greatness of the guilt of Israel. In ורבּה the preposition על continues in force, but as a conjunction: “and because the enmity is great” (cf. Ewald, §351, a ). Mastēmâh , enmity, not merely against their fellow-men generally, but principally against God and His servants the true prophets. This is sustained by facts in Hosea 9:8. The first clause, which is a difficult one and has been interpreted in very different ways, “spying is Ephraim עם אלהי ” (with or by my God), cannot contain the thought that Ephraim, the tribe, is, according to its true vocation, a watchman for the rest of the people, whose duty it is to stand with the Lord upon the watch-tower and warn Israel when the Lord threatens punishment and judgment (Jerome, Schmidt); for the idea of a prophet standing with Jehovah upon a watch-tower is not only quite foreign to the Old Testament, but irreconcilable with the relation in which the prophets stood to Jehovah. The Lord did indeed appoint prophets as watchmen to His people (Ezekiel 3:17); but He does take His own stand upon the watch-tower with them. Tsâphâh in this connection, where prophets are spoken of both before and after, can only denote the eager watching on the part of the prophets for divine revelations, as in Habakkuk 2:1, and not their looking out for help; and עם אלהי cannot express their fellowship or agreement with God, if only on account of the suffix “ my God,” in which Hosea contrasts the true God as His own, with the God of the people. The thought indicated would require אלהיו , a reading which is indeed met with in some codices, but is only a worthless conjecture. עם denotes outward fellowship here: “with” = by the side of. Israel looks out for prophecies or divine revelations with the God of the prophet, i.e., at the side of Jehovah; in other words, it does not follow or trust its own prophets, who are not inspired by Jehovah. These are like snares of a bird-catcher in its road, i.e., they cast the people headlong into destruction. נביא stands at the head, both collectively and absolutely. In all its ways there is the trap of the bird-catcher: i.e., all its projects and all that it does will only tend to ensnare the people. Hostility to Jehovah and His servants the true prophets, is in the house of the God of the Israelites, i.e., in the temple erected for the calf-worship; a fact of which Amos (Amos 7:10-17) furnishes a practical example. Israel has thereby fallen as deeply into abomination and sins as in the days of Gibeah, i.e., as at the time when the abominable conduct of the men of Gibeah in connection with the concubine of a Levite took place, as related in Judg. 19ff., in consequence of which the tribe of Benjamin was almost exterminated. The same depravity on the part of Israel will be equally punished by the Lord now (cf. Hosea 8:13).
Hosea 9:10. “I found Israel like grapes in the desert, I saw your fathers like early fruit on the fig-tree in the first shooting; but they came to Baal-peor, and consecrated themselves to shame, and became abominations like their lover.” Grapes in the desert and early figs are pleasant choice fruits to whoever finds them. This figure therefore indicates the peculiar pleasure which Jehovah found in the people of Israel when He led them out of Egypt, or the great worth which they had in His eyes when He chose them for the people of His possession, and concluded a covenant with them at Sinai (Theod., Cyr.). Bammidbâr (in the desert) belongs, so far as its position is concerned, to ‛ănâbhı̄m : grapes in the dry, barren desert, where you do not expect to find such refreshing fruit; but, so far as the fact is concerned, it also refers to the place in which Israel was thus found by God, since you can only find fruit in the desert when you are there yourself. The words, moreover, evidently refer to Deuteronomy 32:10 (“I found him Israel in the wilderness,” etc.), and point implicite to the helpless condition in which Israel was when God first adopted it. The suffix to berē'shı̄thâh (at her beginning) refers to תּאנה , the first-fruit, which the fig-tree bears in its first time, at the first shooting. But Israel no longer answered to the good pleasure of God. They came to Baal-peor. בּעל־פּעור without the preposition אל is not the idol of that name, but the place where it was worshipped, which was properly called Beth-peor or Peor (see at Numbers 23:28 and Numbers 25:3). ינּזרוּ is chosen instead of יצּמד (Numbers 23:3, Numbers 23:5), to show that Israel ought to have consecrated itself to Jehovah, to have been the nazir of Jehovah. Bōsheth (shame) is the name given to the idol of Baal-peor (cf. Jeremiah 3:24), the worship of which was a shame to Israel. 'Ohabh , the paramour, is also Baal-peor. Of all the different rebellions on the part of Israel against Jehovah, the prophet singles out only the idolatry with Baal-peor, because the principal sin of the ten tribes was Baal-worship in its coarser or more refined forms.
It is very evident that this is what he has in his mind, and that he regards the apostasy of the ten tribes as merely a continuation of that particular idolatry, from the punishment which is announced in Hosea 9:11, Hosea 9:12, as about to fall upon Ephraim in consequence. Hosea 9:11. “Ephraim, its glory will fly away like a bird; no birth, and no pregnancy, and no conception. Hosea 9:12. Yea, though they bring up their sons, I make them bereft, without a man; for woe to them when I depart from them!” The glory which God gave to His people through great multiplication, shall vanish away. The licentious worship of luxury will be punished by the diminution of the numbers of the people, by childlessness, and the destruction of the youth that may have grown up. מלּדה , so that there shall be no bearing. בּטן , the womb, for pregnancy or the fruit of the womb. Even ( kı̄ emphatic) if the sons (the children) grow up, God will make them bereft, מאדם , so that there shall be no men there. The grown-up sons shall be swept away by death, by the sword (cf. Deuteronomy 32:25). The last clause gives the reason for the punishment threatened. גּם adds force; it usually stands at the head of the sentence, and here belongs to להם : Yea, woe to them, if I depart from them, or withdraw my favour from them! שׂוּר stands for סוּר , according to the interchangeableness of שׂ and ס (Aquila and Vulg.). This view has more to support it than the supposition that שׂוּר is an error of the pen for שׁוּר (Ewald, Hitzig, etc.), since שׁוּר , to look, construed with מן , in the sense of to look away from a person, is never met with, although the meaning is just the same.
The vanishing of the glory of Ephraim is carried out still further in what follows. Hosea 9:13. “Ephraim as I selected it for a Tyre planted in the valley; so shall Ephraim lead out its sons to the murderer. Hosea 9:14. Give them, O Jehovah: what shalt Thou give him? Give them a childless womb and dry breasts.” In Hosea 9:13 Ephraim is the object to ראיתי (I have seen), but on account of the emphasis it is placed first, as in Hosea 9:11; and ראה with an accusative and ל dna evi signifies to select anything for a purpose, as in Genesis 22:8. The Lord had selected Ephraim for Himself to be a Tyre planted in the meadow, i.e., in a soil adapted for growth and prosperity, had intended for it the bloom and glory of the rich and powerful Tyre; but now, for its apostasy, He would give it up to desolation, and dedicate its sons, i.e., its people, to death by the sword. The commentators, for the most part, like the lxx, have overlooked this meaning of ראה , and therefore have not only been unable to explain l e tsōr (for a Tyre), but have been driven either to resort to alterations of the text, like l e tsūrâh , “after the form” (Ewald), or to arbitrary assumptions, e.g., that tsōr signifies “palm” after the Arabic (Arnold, Hitzig), or that l e tsōr means “as far as Tyre” ( ל = עד ), in order to bring a more or less forced interpretation into the sentence. The Vav before 'Ephraim introduces the apodosis to כּאשׁר : “as I have selected Ephraim, so shall Ephraim lead out,” etc. On the construction להוציא , see Ewald, §237, c . In Hosea 9:14 the threat rises into an appeal to God to execute the threatened punishment. The excited style of the language is indicated in the interpolated mah-titteen (what wilt Thou give?). The words do not contain an intercessory prayer on the part of the prophet, that God will not punish the people too severely but condemn them to barrenness rather than to the loss of the young men (Ewald), but are expressive of holy indignation at the deep corruption of the people.
The Lord thereupon replies in Hosea 9:15 : “All their wickedness is at Gilgal; for there I took them into hatred: for the evil of their doings will I drive them out of my house, and not love them any more; all their princes are rebellions.” How far all the wickedness of Ephraim was concentrated at Gilgal it is impossible to determine more precisely, since we have no historical accounts of the idolatrous worship practised there (see at Hosea 4:15). That Gilgal was the scene of horrible human sacrifices, as Hitzig observes at Hosea 12:12, cannot be proved from Hosea 13:2. שׂנא is used here in an inchoative sense, viz., to conceive hatred. On account of their wickedness they should be expelled from the house, i.e., the congregation of Jehovah (see at Hosea 8:1). The expression “I will drive them out of my house” ( mibbēthı̄ 'ăgâr e shēm ) may be explained from Genesis 21:10, where Sarah requests Abraham to drive ( gârash ) Hagar her maid out of the house along with her son, that the son of the maid may not inherit with Isaac, and where God commands the patriarch to carry out Sarah's will. The expulsion of Israel from the house of the Lord is separation from the fellowship of the covenant nation and its blessings, and is really equivalent to loving it no longer. There is a play upon words in the last clause שׂריהם סוררים .
“Ephraim is smitten: their root is dried up; they will bear no fruit: even if they beget, I slay the treasures of their womb. Hosea 9:17. My God rejects them: for they have not hearkened to Him, and they shall be fugitives among the nations.” In Hosea 9:16 Israel is compared to a plant, that is so injured by the heat of the sun (Psalms 121:6; Psalms 102:5), or by a worm (Jonah 4:7), that it dries up and bears no more fruit. The perfects are a prophetic expression, indicating the certain execution of the threat. This is repeated in Hosea 9:16 in figurative language; and the threatening in Hosea 9:11, Hosea 9:12, is thereby strengthened. Lastly, in Hosea 9:17 the words of threatening are rounded off by a statement of the reason for the rejection of Israel; and this rejection is described as banishment among the nations, according to Deuteronomy 28:65.