Comentario del capítulo
Hosea Capítulo 2
1
Ho 2:1-23.
繁體中文
Original en inglés
Ho 2:1-23.
APPLICATION OF THE SYMBOLS IN THE FIRST CHAPTER.
Israel's spiritual fornication, and her threatened punishment: yet a promise of God's restored favor, when chastisements have produced their designed effect.
1. Say . . . unto . . . brethren, Ammi, &c.--that is, When the prediction
(Ho 1:11)
shall be accomplished, then ye will call one another, as brothers and sisters in the family of God, Ammi and Ruhamah.
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2. Plead——與她理論。
mother——指 整體的 國族。這話是對「她的兒女」說的，即對國家的 個別 國民說的（參
Isa 50:1）。
for she is not my wife——她因屬靈的淫亂，已喪失了自己崇高的地位。
out of her sight——更確切地說，「從她的面上」。她的容貌毫不羞恥地流露出她的淫蕩，正如她外露的「雙乳」一樣。
Original en inglés
2. Plead--expostulate.
mother--that is, the nation collectively. The address is to "her children," that is, to the individual citizens of the state (compare
Isa 50:1).
for she is not my wife--She has deprived herself of her high privilege by spiritual adultery.
out of her sight--rather, "from her face." Her very countenance unblushingly betrayed her lust, as did also her exposed "breasts."
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3. set her as in the day . . . born——
（Eze 16:4; 23:25, 26, 28, 29）。
她政治上「誕生」之日，是神將她從埃及為奴之家拯救出來、設立神政國之時。
make her as a wilderness——
（Jer 6:8； Zep 2:13）。
譯作「使她如曠野」，即她前往迦南這美好產業途中，度過四十年的那個曠野。這與其後提到「乾渴」相符（參
Jer 2:6）。
Original en inglés
3. set her as in the day . . . born--
(Eze 16:4; 23:25, 26, 28, 29).
The day of her political "birth" was when God delivered her from the bondage of Egypt, and set up the theocracy.
make her as a wilderness--
(Jer 6:8; Zep 2:13).
Translate, "make her as the wilderness," namely, that in which she passed forty years on her way to her goodly possession of Canaan. With this agrees the mention of "thirst" (compare
Jer 2:6).
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4. her children——國族整體既受刑罰，連她 個別 的成員也不能逃脫，因為他們各人都有罪。
Original en inglés
4. her children--Not even her individual members shall escape the doom of the nation collectively, for they are individually guilty.
5
Sin título
繁體中文
5. I will go after——希伯來文 表達了一種 堅定的決意。
lovers——以色列所幻想為一切好處賜予者的偶像，其實這一切好處都是神所賜的
（Ho 2:8-13；
參
Jer 44:17-19）。
bread and . . . water——食物的 必需品。
wool . . . flax——衣著。
oil . . . drink——香膏與可口的飲料：是希伯來人生活中的 奢侈品。
Original en inglés
5. I will go after--The Hebrew expresses a settled determination.
lovers--the idols which Israel fancied to be the givers of all their goods, whereas God gave all these goods
(Ho 2:8-13;
compare
Jer 44:17-19).
bread and . . . water--the necessaries of life in food.
wool . . . flax--clothing.
oil . . . drink--perfumed unguents and palatable drinks: the luxuries of Hebrew life.
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6, 7. thorns . . . wall——
（Job 19:8； La 3:7, 9）。
這是被擄在以色列與她的偶像之間所設的阻礙。她既把一切屬世福分歸於偶像，我便要使她陷入困境，使她在徒然向假神求助之後，至終尋求我為她惟一的神與丈夫，正如起初一樣
（Isa 54:5； Jer 3:14； Eze 16:8）。
then——指以色列在耶羅波安治下背道之前。盡責之路是用荊棘四面圍 住（about）的；犯罪之路才是用荊棘 堵塞（up）的。在惡道上的十字架，正是神用以使我們回轉的籬笆。攔阻的恩典與攔阻的護理（甚至疾病與試煉），當它們使我們在罪中停下來時，便是極大的祝福。參
Lu 15:14-18，
「我要起來，到我父親那裏去。」此處也是如此，「我要去，並要歸回」，等等；兩處的十字架都因被聖化而產生同樣的功效。
Original en inglés
6, 7. thorns . . . wall--
(Job 19:8; La 3:7, 9).
The hindrances which the captivity interposed between Israel and her idols. As she attributes all her temporal blessings to idols, I will reduce her to straits in which, when she in vain has sought help from false gods, she will at last seek Me as her only God and Husband, as at the first
(Isa 54:5; Jer 3:14; Eze 16:8).
then--before Israel's apostasy, under Jeroboam. The way of duty is hedged about with thorns; it is the way of sin that is hedged up with thorns. Crosses in an evil course are God's hedges to turn us from it. Restraining grace and restraining providences (even sicknesses and trials) are great blessings when they stop us in a course of sin. Compare
Lu 15:14-18,
"I will arise, and go to my father." So here, "I will go, and return," &c.; crosses in the both cases being sanctified to produce this effect.
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8. she did not know that I——不是偶像，如她所想：那些「lovers（情人）」是
Ho 2:5
中所影射的。
which they prepared for Baal——意即他們用來製造巴力的像，或至少作其外層的包金
（Ho 8:4）。
巴力是腓尼基的日神，與女性月神亞斯他錄相對。這偶像的名字見於腓尼基人的名字漢尼拔、哈斯杜巴之中。以色列是從推羅人那裏借來的。
Original en inglés
8. she did not know that I--not the idols, as she thought: the "lovers" alluded to in
Ho 2:5.
which they prepared for Baal--that is, of which they made images of Baal, or at least the plate covering of them
(Ho 8:4).
Baal was the Phœnician sun-god: answering to the female Astarte, the moon-goddess. The name of the idol is found in the Phœnician Hannibal, Hasdrubal. Israel borrowed it from the Tyrians.
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9. my corn . . . my wool . . . my flax——與「my（我的） bread（餅）……my（我的） wool（羊毛）……my（我的） flax（麻）」
（Ho 2:5）
相對。又參
Ho 2:21-23，
論到神作為第一大因，藉著自然界中次要的工具賜下這些。所謂「return, and take away（回去，取去）」，等於說「我必取回」，即藉著風暴、蝗蟲、亞述的仇敵等等。「Therefore（因此）」，意即因她不承認我為賜予者。
in the time thereof——在收割之時。
Original en inglés
9. my corn . . . my wool . . . my flax--in contrast to "my bread . . . my wool . . . my flax,"
(Ho 2:5).
Compare also
Ho 2:21-23,
on God as the great First Cause giving these through secondary instruments in nature. "Return, and take away," is equivalent to, "I will take back again," namely, by sending storms, locusts, Assyrian enemies, &c. "Therefore," that is, because she did not acknowledge Me as the Giver.
in the time thereof--in the harvest-time.
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10. lewdness——更確切地譯作「她赤身的羞恥」；撇開比喻，「我必在她 一切所需都被剝奪的狀態中，在她那些情人面前暴露她」，那些情人即偶像（擬人化，彷彿能看見），卻不能給她任何幫助。「discover（揭開）」一詞，正合於剝除她假冒為善的自我安慰。
Original en inglés
10. lewdness--rather, "the shame of her nakedness"; laying aside the figure, "I will expose her in her state, bereft of every necessary, before her lovers," that is, the idols (personified, as if they could see), who, nevertheless, can give her no help. "Discover" is appropriate to stripping off the self-flatteries of her hypocrisy.
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11. her feast days——是耶羅波安所設立的，與摩西所設的不同
（1Ki 12:32）。
然而摩西所設立的大部分節期——向耶和華守的「new-moons（月朔）」與「sabbaths（安息日）」——仍然存留，但對墮落的以色列而言，敬拜已成了煩瑣；他們所關心的，不過是這些日子裏肉體的放縱
（Am 8:5）。
Original en inglés
11. her feast days--of Jeroboam's appointment, distinct from the Mosaic
(1Ki 12:32).
However, most of the Mosaic feasts, "new-moons" and "sabbaths" to Jehovah, remained, but to degenerate Israel worship was a weariness; they cared only for the carnal indulgence on them
(Am 8:5).
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12. my rewards——我作妓女所得的雇價
（Isa 23:17, 18）。
lovers——指偶像。
destroy . . . vines . . . make . . . forest——
（Isa 5:6; 7:23, 24）。
應驗於亞述傾覆以色列之時
（Ho 9:4, 5）。
Original en inglés
12. my rewards--my hire as a harlot
(Isa 23:17, 18).
lovers--idols.
destroy . . . vines . . . make . . . forest--
(Isa 5:6; 7:23, 24).
Fulfilled in the overthrow of Israel by Assyria
(Ho 9:4, 5).
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繁體中文
13. days of Baalim——指分別為聖歸與諸巴力的日子，或各城中各樣巴力的像，因此有 Baal-gad（巴力迦得）、Baal-hermon（巴力黑門） 等名字。
decked herself with . . . earrings——更確切地譯作「鼻環」
（Isa 3:21； Eze 16:12，
Margin〔旁註〕），妓女以此裝飾自己以吸引情人：正與以色列人在偶像節期中所佩戴的飾物相應。
forgat me——比那從不認識神的列國更壞。以色列乃 故意背道，離棄了她所認識的耶和華。
Original en inglés
13. days of Baalim--the days consecrated to the Baals, or various images of Baal in different cities, whence the names Baal-gad, Baal-hermon, &c.
decked herself with . . . earrings--rather, "nose-rings"
(Isa 3:21; Eze 16:12,
Margin), with which harlots decked themselves to attract admirers: answering to the ornaments in which the Israelites decked themselves on the idols' feasts.
forgat me--worse than the nations which had never known God. Israel wilfully apostatized from Jehovah, whom she had known.
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14. Therefore——更確切地譯作「Nevertheless（然而）」〔HENDERSON〕。英文譯本（English Version） 對神的描繪更為美好。那足以惹動別人無法平息之忿怒的事——以色列的頑梗及其招致的刑罰——反倒成了神至終向她施憐憫的理由。正如「therefore（因此）」
（Ho 2:9）
表明以色列的刑罰是其罪的 後果，照樣此處的「therefore（因此）」，如在
Ho 2:6
一般，表明當那刑罰達成其預定的目的——以荊棘堵塞她的路，使她歸向她的初戀、歸向神——之時，神奇妙恩典中的 後果 就是祂「安慰她」（字面作「對她的心說話」；參
Jud 19:8； Ru 2:13）。
她如此頑梗，以致神不得不「allure（誘導）」她，即以出人意外的恩典調和審判，以致 贏得 她歸向祂的道路。為此，必須先「領她進入曠野」（意即今世的缺乏與試煉），藉著罪惡的苦果使她恨惡罪，又藉著與「曠野」的對照，使神隨後的恩典對她更顯寶貴。耶柔米則將「領進曠野」解為更確切地指 從仇敵手中得拯救，正如古時以色列從埃及為奴之地被領入曠野；此處的話正是影射此事（參
Ho 2:15）。
然而這曠野的寄居不是字面的，而是道德上的：他們仍 在當地 居於仇敵之地，卻因試煉的管教使神的話對他們甘甜，便在 道德上 被領入曠野狀態，即為歸回本土屬世與屬靈特權而預備的狀態；正如從前字面的曠野為他們的列祖預備了迦南：如此，將他們領入 曠野狀態，就 實際上 是從仇敵手中得拯救。
Original en inglés
14. Therefore--rather, "Nevertheless" [HENDERSON]. English Version gives a more lovely idea of God. That which would provoke all others to unappeasable wrath, Israel's perversity and consequent punishment, is made a reason why God should at last have mercy on her. As the "therefore"
(Ho 2:9)
expresses Israel's punishment as the consequence of Israel's guilt, so "therefore" here, as in
Ho 2:6,
expresses, that when that punishment has effected its designed end, the hedging up her way with thorns so that she returns to God, her first love, the consequence in God's wondrous grace is, He "speaks comfortably" (literally, "speaks to her heart"; compare
Jud 19:8; Ru 2:13).
So obstinate is she that God has to "allure her," that is, so to temper judgment with unlooked-for grace as to win her to His ways. For this purpose it was necessary to "bring her into the wilderness" (that is, into temporal want and trials) first, to make her sin hateful to her by its bitter fruits, and God's subsequent grace the more precious to her by the contrast of the "wilderness." JEROME makes the "bringing into the wilderness" to be rather a deliverance from her enemies, just as ancient Israel was brought into the wilderness from the bondage of Egypt; to this the phrase here alludes (compare
Ho 2:15).
The wilderness sojourn, however, is not literal, but moral: while still in the land of their enemies locally, by the discipline of the trial rendering the word of God sweet to them, they are to be brought morally into the wilderness state, that is, into a state of preparedness for returning to their temporal and spiritual privileges in their own land; just as the literal wilderness prepared their fathers for Canaan: thus the bringing of them into the wilderness state is virtually a deliverance from their enemies.
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15. from thence——從曠野歸回。神把以色列所喪失的迦南重新賜給她；她的葡萄園等也是如此
（Ho 2:9, 12）。
Achor——意為「麻煩」。從前以色列經過曠野的漫長旅途之後，在迦南的門檻上、在這谷中遭遇亞干犯罪所招致的 麻煩，然而那 麻煩 不久即在艾城的大捷中轉為 喜樂，使全迦南落在他們手中
（Jos 7:1-8:28）；
照樣，以色列在曠野狀態中的艱難，必成為通向美好日子的「希望之門」。亞割谷靠近耶利哥，特別肥沃
（Isa 65:10）；
所以「麻煩」與「希望」與之相連，恰如其分。
sing . . . as . . . when she came . . . out of . . . Egypt——這將是第二次出埃及的凱歌，正如以色列在紅海得拯救之後所唱的
（Ex 15:1-21；
參
Isa 11:15, 16）；
也是「摩西的歌」
（Re 15:2, 3）
——那些藉著羔羊勝過獸、因而站在那攙火的玻璃海上之人所唱的；火是烈火試煉的象徵，正如以色列在紅海所經歷的。
Original en inglés
15. from thence--returning from the wilderness. God gives Israel a fresh grant of Canaan, which she had forfeited; so of her vineyards, &c.
(Ho 2:9, 12).
Achor--that is, "trouble." As formerly Israel, after their tedious journey through the wilderness, met with the trouble resulting from Achan's crime in this valley, on the very threshold of Canaan, and yet that trouble was presently turned into joy at the great victory at Ai, which threw all Canaan into their hands
(Jos 7:1-8:28);
so the very trouble of Israel's wilderness state will be the "door of hope" opening to better days. The valley of Achor, near Jericho, was specially fruitful
(Isa 65:10);
so "trouble" and "hope" are rightly blended in connection with it.
sing . . . as . . . when she came . . . out of . . . Egypt--It shall be a second exodus song, such as Israel sang after the deliverance at the Red Sea
(Ex 15:1-21;
compare
Isa 11:15, 16);
and "the song of Moses"
(Re 15:2, 3)
sung by those who through the Lamb overcome the beast, and so stand on the sea of glass mingled with fire, emblems of fiery trial, such as that of Israel at the Red Sea.
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16. Ishi . . . no more Baali——「my Husband（我的丈夫）……不再是我的 Lord（主）」。「Husband（丈夫）」所著重的是 感情；「Lord（主）」所著重的是 統治。以 Husband（丈夫） 取代 Lord（主） 的主要原因，見於
Ho 2:17：
即 Baali（我的主） 這 希伯來文 字已被濫用為指巴力的像，而巴力的名是他們嘴唇上不當提的
（Ex 23:13； Zec 13:2）。
Original en inglés
16. Ishi . . . no more Baali--"my Husband . . . no more my Lord." Affection is the prominent idea in "Husband"; rule, in "Lord." The chief reason for the substitution of Husband for Lord appears in
Ho 2:17;
namely, Baali, the Hebrew for my Lord, had been perverted to express the images of Baal, whose name ought not to be taken on their lips
(Ex 23:13; Zec 13:2).
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17. Baalim——是 複數，表達各樣的巴力像，這些像因設立的地點不同，而有各樣的名字：巴力迦得、巴力亞捫等。
Original en inglés
17. Baalim--plural, expressing the various images of Baal, which, according to the places of their erection, received various names, Baal-gad, Baal-ammon, &c.
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繁體中文
18. for them——為他們的益處。
covenant . . . with the beasts——不傷害他們
（Job 5:23）。
當人順服神而遵行其受造之法時，野獸也必遵行其受造之律而服於人。這要在千禧年時才完全實現
（Isa 11:6-9）。
break the bow . . . out of the earth——更確切地譯作「from the land（這地）」；意即我要折斷並除掉地上的戰爭
（Ps 46:9）；
並先從 以色列 之 地 開始
（Isa 2:4； Eze 39:9, 10； Zec 9:9, 10）。
lie down——東方人不活動時，臥姿是常見的姿勢。
safely——
（Jer 23:6）。
Original en inglés
18. for them--for their benefit.
covenant . . . with the beasts--not to hurt them
(Job 5:23).
They shall fulfil the original law of their creation by becoming subject to man, when man fulfils the law of his being by being subject to God. To be realized fully in millennial times
(Isa 11:6-9).
break the bow . . . out of the earth--rather, "out of the land"; that is, I will break and remove war out of the earth
(Ps 46:9);
and "out of the land" of Israel first
(Isa 2:4; Eze 39:9, 10; Zec 9:9, 10).
lie down--A reclining posture is the usual one with Orientals when not in action.
safely--
(Jer 23:6).
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19, 20. 「Betroth（聘）」重複了 三次，暗示神對祂百姓那強烈的愛；或許也暗示 三一神的三個位格，各自承諾要成就這婚約。婚約將如同從頭重新訂立一般，卻在不同的根基上；不再如從前那樣，因百姓的背道而只維持一時，而是因著神的恩典——藉彌賽亞的靈將律法寫在他們心上——而「永遠」存立
（Jer 31:31-37）。
righteousness . . . judgment——在正直與真理中。
loving-kindness，等等——神藉此向以色列保證，因為以色列或許懷疑自己能否恢復神的恩寵；你雖然卑微、沉淪、不配，我卻要因我自己的「loving-kindness（慈愛）」，而不是因你的功勞，恢復你。
Original en inglés
19, 20. "Betroth" is thrice repeated, implying the intense love of God to His people; and perhaps, also, the three Persons of the Triune God, severally engaging to make good the betrothal. The marriage covenant will be as it were renewed from the beginning, on a different footing; not for a time only, as before, through the apostasy of the people, but "forever" through the grace of God writing the law on their hearts by the Spirit of Messiah
(Jer 31:31-37).
righteousness . . . judgment--in rectitude and truth.
loving-kindness, &c.--Hereby God assures Israel, who might doubt the possibility of their restoration to His favor; low, sunk, and unworthy as thou art. I will restore thee from a regard to My own "loving-kindness," not thy merits.
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20. faithfulness——對我與你所立恩典新約的信實
（1Th 5:24； Heb 10:23）。
Original en inglés
20. faithfulness--to My new covenant of grace with thee
(1Th 5:24; Heb 10:23).
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繁體中文
21. in that day——向以色列施恩之日。
heavens . . . hear the earth——擬人化。無論中間的工具如何眾多，神是一切自然現象的惟一大因。神曾威脅
（Ho 2:9）
要 收回祂的穀、祂的酒，等等。此處相反，神應許要 垂聽諸天，彷彿諸天在懇求祂使滿了雨傾倒於地；諸天又要垂聽地的懇求——地要求得著所需的雨水；地又要垂聽穀、酒、油的懇求——求地使它們發生；這些又要垂聽耶斯列——即成全以色列對它們的祈求。如今以色列不再是那意為「神必 分散」的「耶斯列」
（Ho 1:4），
而是意為「神必 栽種」的「耶斯列」
（Ho 1:11）。
Original en inglés
21. in that day--of grace to Israel.
heavens . . . hear the earth--personification. However many be the intermediate instruments, God is the Great First Cause of all nature's phenomena. God had threatened
(Ho 2:9)
He would take back His corn, His wine, &c. Here, on the contrary, God promises to hearken to the skies, as it were, supplicating Him to fill them with rain to pour on the earth; and that the skies again would hearken to the earth begging for a supply of the rain it requires; and again, that the earth would hearken to the corn, wine, and oil, begging it to bring them forth; and these again would hear Jezreel, that is, would fulfil Israel's prayers for a supply of them. Israel is now no longer "Jezreel" in the sense, "God will SCATTER"
(Ho 1:4),
but in the sense, "God will PLANT"
(Ho 1:11).
23
Sin título
繁體中文
23. I will sow her——影射 Jezreel（耶斯列） 的含義
（Ho 2:22）。
Original en inglés
23. I will sow her--referring to the meaning of Jezreel
(Ho 2:22).
Ho 2:1-23.
第一章中象徵的應用。
以色列屬靈的淫亂，以及所受的懲罰警告；卻仍有應許，當管教達成其預期果效之後，神將恢復她的恩寵。
1. Say . . . unto . . . brethren, Ammi，
等等——意即，當那預言
（Ho 1:11）
應驗之時，你們將在神的家中如同 弟兄 與 姊妹 一般彼此相稱，互稱阿米與路哈瑪。