성경 주석서

너는 많은 날 동안 나를 위하여 지내라 — 그는 그 여인을 집으로 데려가지 않고, 그 여인이 자기 악한 길에서 떠나기만 하면 충분한 시험 기간을 거친 뒤에 자기에게로 맞아들이겠다는 계약을 그와 맺었다. 그동안 그는 그 여인이 살아갈 수 있도록 돈과 보리를 주었으니, 그 여인이 다시 부정한 자가 되려는 유혹에 빠지지 않게 하려 함이었다.

나도 네게 그리하리라 — 곧 이스라엘아, 네가 네 우상숭배에서 스스로 떠나 있고, 우상을 온전히 끊음으로써 네가 나의 신실한 예배자가 되리라는 증거를 내게 보이면, 내가 너를 다시 받아들이겠고, 그동안에는 네가 사로잡혀 있는 땅에 있을 동안 생활에 필요한 것으로 너를 붙들어 주겠다는 말이다. 이는 이어지는 여러 절에서 더 자세히 설명된다.

And I said unto her,.... Having bought or hired her; this was the covenant or agreement he made with her,

thou shall abide for me many days; dwell alone in some solitary and separate place, and have no conversation with any, especially with men; live like a widow that has lost her husband, and so wait for a long time till the prophet should think fit to take her to his house and bed:

thou shall not play the harlot, and thou shall not be for another man; neither prostitute herself, as she had done to her lovers; nor marry another, but keep herself chaste and single:

so will I also be for thee; wait for thee, and not take another wife; or will be thy husband, after having made proper trial and full proof of thy conduct and behaviour: the Targum paraphrases it thus;

"say, O prophet, to her, O congregation of Israel, your sins are the cause that you are carried captive many days; ye shall give yourselves to my worship and not err, nor serve idols, and even I will have mercy on you.''

The whole is explained in the following words:

This verse is the form of contract, or the articles of agreement, between the prophet and this woman.

Abide for me; dwell with me, and expect and wait in an unmarried condition, until I see it fit to espouse thee.

Many days; it is not said how long, but a slave, as she is represented here, may not think this severe; the preferment will compensate her waiting.

Thou shalt not play the harlot: this is the third condition, she is to live chaste and modest, not to do as she had done. This was to settle her in a virtuous life, and to prove whether she would betake herself to a life praiseworthy.

Thou shalt not be for another man; she is bound to marry, none other, nor to commit adultery with any other.

So will I also be for thee; in due time I will accomplish the contract, and, as I wait, so I will be for thee. So the deed is mutually sealed and signed.

Verse 3. - Thou shalt abide for me many days; thou shalt not play the harlot, and thou shall not be for another man. The prophet imposes certain restrictions of a very stringent character on his wife; he places her in a state of isolation; her past excesses and his purpose of effecting her reformation necessitate such measures, however strict and severe or even harsh they may appear. She is not to be admitted into full fellowship with her husband, nor is she to be allowed the possibility of intercourse with others. From friend, that is, husband and lovers, she is shut out; all sexual connection, whether illicit or legitimate, is peremptorily cut off. The clause, "thou shalt abide [or, 'sit still'] for me," denotes an attitude of waiting, not necessarily in sorrow, like the captive maiden who before marriage with her captor bewailed her parents for the period of a month, but in patient expectation of her husband's fortune and favor, though in seclusion from him, as also exclusion of all others. During this long period of "many days" she is not only debarred the society of her lawful partner, but forbidden either to play the harlot with several or to attach herself to a single paramour. Jerome directs attention to the fact that the word "another" has no place in the original text; otherwise it would imply that she was prohibited from intercourse with any other than her husband, while the real meaning makes the prohibition absolute and inclusive even of conjugal connection with her husband. So will I also be for thee. The Hebrew expositors, Aben Ezra and Kimchi, repeat the negative flora the preceding clause and translate, "Nor shall I even come to you," that is, for marital society. This is not necessary to bring out the true sense, which is that, as she was to be restrained from intercourse with any and every other man, so he himself also would abstain from intercourse with her. "And also I will be for [unto] thee [i.e. thy husband] to preserve conjugal fidelity to thee, but hold aloof from thee during thy detention." Thus separated from both lovers and husband, Israel would for many a long day suspend her worship of idols, and be at the same time shut out from her covenant relation to Jehovah. Kimchi's comment mounts to pretty much the same, as does also that of Aben Ezra. The explanation of the former is, "I said to her, After thou hast committed adultery against me, thy punishment shall be that thou shalt abide in widowhood of life many days; and the meaning of 'for me' is, thou shalt be called by my name and not by another man's; thou shalt say, I am the wife of such a one, and thou shelf not play the harlot with others, and also thou shalt not be the wife of any other man than myself." Aben Ezra makes mention of another interpretation of the verse, to the effect, "If ye shall return to me, I also will return to you." With this the Chaldee Targum is in accord, which represents God as commanding the prophet to say, "O congregation of Israel, your sins have been the cause of your exile for many days; ye shall devote yourselves to my service, and not go astray nor worship idols, and I also will have compassion upon you." Maurer considers the expression היאל־אי equivalent to היעִם אי, viz. remhabere cum muliere; but to this linguistic usage is opposed. Umbreit renders the phrase, "and I will only be for thee;" this, however, partakes more of the nature of a promise than of a punishment, and is not quite, therefore, in accord with the context. Ewald: "And yet I am kind to thee [i.e. love thee];" this is a rather trivial, as also ill-supported idea. Calvin's exposition is pretty much the same as we have given, and is the following: "I also shall be for thee; that is, I pledge my faith to thee, or I subscribe myself as thy husband: but another time must be looked for; I yet defer my favor, and suspend it until thou givest proof of true repentance. I also shall be for thee; that is, thou shalt not be a widow in vain; if thou complainest that wrong is done to thee, because I forbid thee to marry any one else, I also bind myself in turn to thee."

“And I said to her, Many days wilt thou sit for me: and not act the harlot, and not belong to a man; and thus will I also towards thee.” Instead of granting the full conjugal fellowship of a wife to the woman whom he had acquired for himself, the prophet puts her into a state of detention, in which she was debarred from intercourse with any man. Sitting is equivalent to remaining quiet, and לי indicates that this is for the husband's sake, and that he imposes it upon her out of affection to her, to reform her and grain her up as a faithful wife. היה לאישׁ , to be or become a man's, signifies conjugal or sexual connection with him. Commentators differ in opinion as to whether the prophet himself is included or not. In all probability he is not included, as his conduct towards the woman is simply indicated in the last clause. The distinction between זנה and היה לאישׁ , is that the former signifies intercourse with different paramours, the latter conjugal intercourse; here adulterous intercourse with a single man. The last words, “and I also to thee” (towards thee), cannot have any other meaning, than that the prophet would act in the same way towards the wife as the wife towards every other man, i.e., would have no conjugal intercourse with her. The other explanations that have been given of these words, in which v e gam is rendered “and yet,” or “and then,” are arbitrary. The parallel is not drawn between the prophet and the wife, but between the prophet and the other man; in other words, he does not promise that during the period of the wife's detention he will not conclude a marriage with any other woman, but declares that he will have no more conjugal intercourse with her than any other man. This thought is required by the explanation of the figure in Hosea 3:4. For, according to the former interpretation, the idea expressed would be this, that the Lord waited with patience and long-suffering for the reformation of His former nation, and would not plunge it into despair by adopting another nation in its place. But there is no hint whatever at any such though as this in Hosea 3:4, Hosea 3:5; and all that is expressed is, that He will not only cut off all intercourse on the part of His people with idols, but will also suspend, for a very long time, His own relation to Israel.

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(3) Shalt abide for me—i.e., shalt abide in seclusion at my discretion. The “many days” are an indefinite period of amendment, while watchful care was being exercised over her. During this time she is to withdraw herself from her paramour and also from her husband.

Will I also be for thee.—Better, to thee: i.e., I will have no intercourse with thee. So Aben Ezra, Kimchi, and others. That this was only to be a temporary discipline is evident from Hosea 3:4 and Hosea 6.

3. Thou shalt abide for me many days] Rather, shalt sit still (as Isaiah 30:7, Jeremiah 8:14 in A. V.). Gomer is to lead a quiet secluded life; her licentious course is cut short, and her conjugal intercourse may not yet be resumed. This is to last for ‘many days,’ i.e. as long as is necessary to assure Hosea of Gomer’s moral amendment.

so (will) I also (be) for thee] i. e. Hosea plights his troth that he will form no connexion with any other woman but Gomer. ‘Ego vicissim tibi fidem meam obligo’, Calvin. Others, with Aben Ezra and Kimchi, understand, instead of ‘will be’, ‘will not go in’, taking the clause as a contrast to that which precedes (‘but I will not go in unto thee’). Ewald renders, ‘and yet I am kind unto thee’. It is possible that some short word (such as ‘so’ or ‘not’) has dropped out of the text.

Hosea 3:3. And I said, Thou shalt abide for me many days — The Vulgate renders this, Dies multos expectabis me, non fornicaberis, Thou shalt wait for me many days; thou shalt not commit fornication. The meaning is, that she should remain in a state of separation from the prophet, and every other man, sequestered and solitary, for many days, that there might be proof of her reformation. Thou shalt not be for another man, so will I also be for thee — As there is nothing in the Hebrew for the word another, so the sentence may be more accurately translated thus, Thou shalt not have a husband, neither will I have thee, namely, for a wife. Bishop Horsley renders it, And thou shalt not have to do with a husband, neither will I with thee; that is, thou shalt continue for some time in a state of widowhood, or without commerce with man. The Hebrew phrase here used, לא תהיו לאישׁ, properly means, Thou shalt not have a husband, and is so rendered by our interpreters, Ezekiel 44:25. And to the same sense, without the negative particle, Ruth 1:12. Thus the LXX. render it, ουδε μη γενη ανδρι; (compare Romans 7:3;) and so also the Vulgate, et non eris viro. By these conditions, which the prophet makes with the woman whom he takes, that she should humble herself and not go after other men, as formerly, but remain separate from every man, must be meant, with respect to Israel, that though God should separate himself from them for a long time, and humble them by reducing them to a low condition, and restraining them from their idolatry and former luxury; yet he would not so utterly reject them, but that he would, in due time, upon their conversion, again receive them. This was intended, 1st, To be an emblem of the state of the Jews during the Babylonish captivity; when snatched, as it were by force, from the objects of their impure love, they continued in their exile equally separated from their God and their idols; but with this difference, that their God retained toward them sentiments of affection, expecting on their part true repentance. And, 2d, “The condition of the woman, restrained from licentious courses, owned as a wife, but without conjugal rites, admirably represents also the present state of the Jews, manifestly owned as a peculiar people, withheld from idolatry, but as yet without access to God, through the Saviour.” — Horsley.