1
Ho 13:1-16.
英文原文
Ho 13:1-16.
EPHRAIM'S SINFUL INGRATITUDE TO GOD, AND ITS FATAL CONSEQUENCE; GOD'S PROMISE AT LAST.
This chapter and the fourteenth chapter probably belong to the troubled times that followed Pekah's murder by Hoshea (compare
Ho 13:11; 2Ki 15:30).
The subject is the idolatry of Ephraim, notwithstanding God's past benefits, destined to be his ruin.
1. When Ephraim spake trembling--rather, "When Ephraim (the tribe most powerful among the twelve in Israel's early history) spake (authoritatively) there was trembling"; all reverentially feared him [JEROME], (compare
Job 29:8, 9, 21).
offended in Baal--that is, in respect to Baal, by worshipping him
(1Ki 16:31),
under Ahab; a more heinous offense than even the calves. Therefore it is at this climax of guilt that Ephraim "died." Sin has, in the sight of God, within itself the germ of death, though that death may not visibly take effect till long after. Compare
Ro 7:9,
"Sin revived, and I died." So Adam in the day of his sin was to die, though the sentence was not visibly executed till long after
(Ge 2:17; 5:5).
Israel is similarly represented as politically dead in
Eze 37:1-28.
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2. 随自己的心想——即他们任意的虚构。参“私意崇拜”，西 2:23。人不可“在所记之上自逞智慧”，也不可随自己的理解，只当顺从神在敬拜中所吩咐的。
亲嘴犊——向金牛犊行崇拜之礼的动作（参王上 19:18; 伯 31:27; 诗 2:12）。
英文原文
2. according to their own understanding--that is, their arbitrary devising. Compare "will-worship,"
Col 2:23.
Men are not to be "wise above that which is written," or to follow their own understanding, but God's command in worship.
kiss the calves--an act of adoration to the golden calves (compare
1Ki 19:18; Job 31:27; Ps 2:12).
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3. 他们必如早晨的云……甘露——
（Ho 6:4）。
他们的“良善”既如早晨的云和甘露转瞬消散，他们也必照样如云露般归于无有。
场上——指打谷场，通常为高处的空旷之地，受风吹袭。
烟囱——东方一般是在墙上开一孔洞，既可采光，又可排烟。
英文原文
3. they shall be as the morning cloud . . . dew--
(Ho 6:4).
As their "goodness" soon vanished like the morning cloud and dew, so they shall perish like them.
the floor--the threshing-floor, generally an open area, on a height, exposed to the winds.
chimney--generally in the East an orifice in the wall, at once admitting the light, and giving egress to the smoke.
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4.
（Ho 12:9; Isa 43:11）。
没有救主——不论时政的还是属灵的。
除了我以外——
（Isa 45:21）。
英文原文
4.
(Ho 12:9; Isa 43:11).
no saviour--temporal as well as spiritual.
besides me--
(Isa 45:21).
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5. 我认识你——即承认你为属我的，因而眷顾你
（Ps 144:3; Am 3:2）。
我既认识你为属我的，你也就当认识我之外没有别神
（Ho 13:4）。
在……旷野干旱之地——
（De 8:15）。
英文原文
5. I did know thee--did acknowledge thee as Mine, and so took care of thee
(Ps 144:3; Am 3:2).
As I knew thee as Mine, so thou shouldest know no God but Me
(Ho 13:4).
in . . . land of . . . drought--
(De 8:15).
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6. 这是取自牲畜的比喻：在丰茂的草场中放纵任性（参
Ho 2:5, 8; De 32:13-15）。
我越使他们饱足，他们越因饱足而“心高气傲”；与从前以法莲靠神赐福、在以色列中真正“得尊荣”之时，正是可悲的对比
（Ho 13:1）。
因此他们忘记了我——人本应记念神的那个缘由（即繁荣，因它是从祂而来的），往往反成了他们忘记祂的缘由。神早已警告他们这危险
（De 6:11, 12）。
英文原文
6. Image from cattle, waxing wanton in abundant pasture (compare
Ho 2:5, 8; De 32:13-15).
In proportion as I fed them to the full, they were so satiated that "their heart was exalted"; a sad contrast to the time when, by God's blessing, Ephraim truly "exalted himself in Israel"
(Ho 13:1).
therefore have they forgotten me--the very reason why men should remember God (namely, prosperity, which comes from Him) is the cause often of their forgetting Him. God had warned them of this danger
(De 6:11, 12).
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7.
（Ho 5:14; La 3:10）。
豹——希伯来文源出一字根，意为“有斑点的”（参
Jer 13:23）。
豹潜伏于密林，从那里扑向猎物。
窥探——即埋伏等候他们。数份抄本以及七十士译本、武加大译本、叙利亚译本、阿拉伯译本，仅将希伯来文的元音略改，便读作“在亚述的路上”——那地多豹多狮。英文译本的译法较佳。
英文原文
7.
(Ho 5:14; La 3:10).
leopard--The Hebrew comes from a root meaning "spotted" (compare
Jer 13:23).
Leopards lurk in thickets and thence spring on their victims.
observe--that is, lie in wait for them. Several manuscripts, the Septuagint, Vulgate, Syriac, and Arabic read, by a slight change of the Hebrew vowel pointing, "by the way of Assyria," a region abounding in leopards and lions. English Version is better.
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8. “论野兽本性的作者说，再没有比丧了崽子的母熊更凶猛的”【哲罗姆（JEROME）】。
心的脂油——指包裹心脏的膜，即心包。
那里——“在路上”
（Ho 13:7）。
英文原文
8. "Writers on the natures of beasts say that none is more savage than a she bear, when bereaved of her whelps" [JEROME].
caul of . . . heart--the membrane enclosing it: the pericardium.
there--"by the way"
(Ho 13:7).
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9. 你……在我——彼此相对。
自取败坏——即你的败坏是从你自己来的
（Pr 6:32; 8:36）。
你的帮助在于我——字面作“在你的帮助”（参
De 33:26）。
你若在我里面建立盼望，我便随时作你的帮助【格劳修斯（GROTIUS）】。
英文原文
9. thou . . . in me--in contrast.
hast destroyed thyself--that is, thy destruction is of thyself
(Pr 6:32; 8:36).
in me is thine help--literally, "in thine help" (compare
De 33:26).
Hadst thou rested thy hope in Me, I would have been always ready at hand for thy help [GROTIUS].
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10. 我愿作你的王；哪里——当如边注及七十士译本、叙利亚译本、武加大译本译作：“如今你的王在哪里？”【毛勒（MAURER）】。
然而英文译本也为希伯来文所支持，因以色列自择且灭亡的诸王，与以色列永存的王——神——之间有对比（参
Ho 3:4, 5）。
哪里……给我立一个王——你们如今所立代替我的那王在哪里？不论扫罗——全国所求的，因不以我他们真正的王为足
（1Sa 8:5, 7, 19, 20; 10:19），
还是耶罗波安——十支派随后所选、代替我受膏者大卫家的——如今都不能救你。他们指望从诸王得着那唯独属乎神的特权，即拯救他们的大能。
审判官——包括王以下的一切民政官长（参
Am 2:3）。
英文原文
10. I will be thy king; where--rather, as the Margin and the Septuagint, Syriac, Vulgate, "Where now is thy king?" [MAURER]. English Version is, however, favored both by the Hebrew, by the antithesis between Israel's self-chosen and perishing kings, and God, Israel's abiding King (compare
Ho 3:4, 5).
where . . . Give me a king--Where now is the king whom ye substituted in My stead? Neither Saul, whom the whole nation begged for, not contented with Me their true king
(1Sa 8:5, 7, 19, 20; 10:19),
nor Jeroboam, whom subsequently the ten tribes chose instead of the line of David My anointed, can save thee now. They had expected from their kings what is the prerogative of God alone, namely, the power of saving them.
judges--including all civil authorities under the king (compare
Am 2:3).
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11. 我在怒中……赐王……在烈怒中……废去——这话既适用于扫罗
（1Sa 15:22, 23; 16:1），
也适用于耶罗波安家
（2Ki 15:30）。
比加被何细亚所废，正如他从前废了比加辖；而何细亚不久也要被亚述王所废。
英文原文
11. I gave . . . king in . . . anger . . . took . . . away in . . . wrath--true both of Saul
(1Sa 15:22, 23; 16:1)
and of Jeroboam's line
(2Ki 15:30).
Pekah was taken away through Hoshea, as he himself took away Pekahiah; and as Hoshea was soon to be taken away by the Assyrian king.
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12. 包裹……藏——当保存的珍宝要包裹起来藏好；即不要因迟延而自欺，以为我已忘了你们的罪。不，
（Ho 9:9），
以法莲的罪孽如同被妥善封存，只等当受罚之时来到，便要取出
（De 32:34; Job 14:17; 21:19；
参
Ro 2:5）。
与“涂抹……攻击罪人的字据”相反
（Col 2:14）。
英文原文
12. bound up . . . hid--Treasures, meant to be kept, are bound up and hidden; that is, do not flatter yourselves, because of the delay, that I have forgotten your sin. Nay
(Ho 9:9),
Ephraim's iniquity is kept as it were safely sealed up, until the due time comes for bringing it forth for punishment
(De 32:34; Job 14:17; 21:19;
compare
Ro 2:5).
Opposed to "blotting out the handwriting against" the sinner
(Col 2:14).
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13. 产妇的疼痛——指突然而剧烈的灾祸
（Jer 30:6）。
无知——不能预见将临的审判，也不能借悔改而避免
（Pr 22:3）。
他不应当迟延而出——以色列本可借悔改的阵痛从灾祸中得解脱，他却因长久拖延那悔改的新生而自取灭亡，正如婴孩的母亲无力生产，婴孩便久滞产道，而有死亡之险
（2Ki 19:3; Isa 37:3; 66:9）。
英文原文
13. sorrows of a travailing woman--calamities sudden and agonizing
(Jer 30:6).
unwise--in not foreseeing the impending judgment, and averting it by penitence
(Pr 22:3).
he should not stay long in the place of the breaking forth of children--When Israel might deliver himself from calamity by the pangs of penitence, he brings ruin on himself by so long deferring a new birth unto repentance, like a child whose mother has not strength to bring it forth, and which therefore remains so long in the passage from the womb as to run the risk of death
(2Ki 19:3; Isa 37:3; 66:9).
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14. 首先应用于神部分地领以色列脱离亚述，并在将来尚未到的日子，完全领他们脱离现今长久分散之地，脱离政治性的死亡（参
Ho 6:2; Isa 25:8; 26:19; Eze 37:12）。
神的大能与恩典，在于使那在肉眼看为已死无望者苏醒
（Ro 4:17, 19）。
因以色列的过去与将来的历史，对教会而言具有代表性，所以本节所用的话语，暗指弥赛亚（祂就是那理想的以色列）胜过阴间与死亡的伟大胜利——这是祂自己复活的初熟果子，丰满的收割则在普遍复活之时来到；因此本节与保罗论后者的言语相似
（1Co 15:55）。
这相似性，若按七十士译本——保罗显然是从此处引用——来翻译，便更明显；又因同一个希伯来文字在
Ho 13:10
译作“死啊，你的灾害（被七十士译本意译为‘你的得胜’）在哪里？阴间啊，你的毁灭（被七十士译本译为‘你的毒钩’）在哪里？”这问话是出于一位胜过仇敌之人的口——那仇敌曾是残酷的暴君，如今却被夺去一切害人的能力。
我的眼必不怜惜——即我不会更改我成就应许、拯救以色列的心意（条件是他们归向我）（参
Ho 14:2-8; Nu 23:19; Ro 11:29）。
英文原文
14. Applying primarily to God's restoration of Israel from Assyria partially, and, in times yet future, fully from all the lands of their present long-continued dispersion, and political death (compare
Ho 6:2; Isa 25:8; 26:19; Eze 37:12).
God's power and grace are magnified in quickening what to the eye of flesh seems dead and hopeless
(Ro 4:17, 19).
As Israel's history, past and future, has a representative character in relation to the Church, this verse is expressed in language alluding to Messiah's (who is the ideal Israel) grand victory over the grave and death, the first-fruits of His own resurrection, the full harvest to come at the general resurrection; hence the similarity between this verse and Paul's language as to the latter
(1Co 15:55).
That similarity becomes more obvious by translating as the Septuagint, from which Paul plainly quotes; and as the same Hebrew word is translated in
Ho 13:10,
"O death, where are thy plagues (paraphrased by the Septuagint, 'thy victory')? O grave, where is thy destruction (rendered by the Septuagint, 'thy sting')?" The question is that of one triumphing over a foe, once a cruel tyrant, but now robbed of all power to hurt.
repentance shall be hid from mine eyes--that is, I will not change My purpose of fulfilling My promise by delivering Israel, on the condition of their return to Me (compare
Ho 14:2-8; Nu 23:19; Ro 11:29).
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15. 枝条茂盛——取意于“以法莲”之名，源出希伯来文字根，意为“结实繁多”
（Ge 41:52）。
它长久是人数最多、最兴盛的支派
（Ge 48:19）。
耶和华的风——即耶和华所差来的（参
Isa 40:7），
祂总是备有施行刑罚的工具。所指的，是亚述人撒缦以色等
（Jer 4:11; 18:17; Eze 19:12）。
从旷野——即叙利亚的沙漠部分
（1Ki 19:15），
是从亚述进入以色列的路径。
他——指亚述入侵者。撒缦以色于主前723年开始围攻撒玛利亚。围攻于主前721年结束，即撒珥根元年——撒珥根似乎在撒缦以色围攻撒玛利亚之时篡夺了亚述王位。因此，虽然
2Ki 17:6
说“亚述王攻取了撒玛利亚”，
2Ki 18:10
却说“过了三年他们才攻取了它”。在撒珥根于霍尔萨巴德所建的宏伟宫殿中，铭文记下了被这宫殿的创建者从撒玛利亚与以色列其他地方掳走的以色列人的人数——27,280【G. V. 史密斯（SMITH）】。
英文原文
15. fruitful--referring to the meaning of "Ephraim," from a Hebrew root, "to be fruitful"
(Ge 41:52).
It was long the most numerous and flourishing of the tribes
(Ge 48:19).
wind of the Lord--that is, sent by the Lord (compare
Isa 40:7),
who has His instruments of punishment always ready. The Assyrian, Shalmaneser, &c., is meant
(Jer 4:11; 18:17; Eze 19:12).
from the wilderness--that is, the desert part of Syria
(1Ki 19:15),
the route from Assyria into Israel.
he--the Assyrian invader. Shalmaneser began the siege of Samaria in 723 B.C. Its close was in 721 B.C., the first year of Sargon, who seems to have usurped the throne of Assyria while Shalmaneser was at the siege of Samaria. Hence, while
2Ki 17:6
states, "the king of Assyria took Samaria,"
2Ki 18:10
says, "at the end of three years they took it." In Sargon's magnificent palace at Khorsabad, inscriptions mention the number--27,280--of Israelites carried captive from Samaria and other places of Israel by the founder of the palace [G. V. SMITH].
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16. 本节与
Ho 13:15
预言以色列因不悔改，在复兴之前
（Ho 13:14）
所要遭遇的灾祸。
她的神——这是她叛乱最大的加重之处：她背叛的是她的神
（Ho 13:4）。
婴孩……摔死 等——
（2Ki 8:12; 15:16; Am 1:13）。
英文原文
16. This verse and
Ho 13:15
foretell the calamities about to befall Israel before her restoration
(Ho 13:14),
owing to her impenitence.
her God--the greatest aggravation of her rebellion, that it was against her God
(Ho 13:4).
infants . . . dashed in pieces, &c.--
(2Ki 8:12; 15:16; Am 1:13).
Ho 13:1-16.
以法莲对神忘恩负义的罪，及其致命的后果；神最终应许复兴
本章和第十四章大概属于何细亚谋杀比加之后那动荡的时期（参 Ho 13:11; 2Ki 15:30）。主题是以法莲的偶像崇拜——尽管神以往多施恩惠，这偶像崇拜仍将成为他的灭亡。
1. 从前以法莲发言，人都战兢——更准确地说，“从前以法莲（以色列早期历史中十二支派中最强的一支）发言（具威权）时，人就战兢”；众人都敬畏地惧怕他【哲罗姆】（参伯 29:8-9, 21）。
因巴力犯罪——即在巴力的事上得罪神，借敬拜巴力（王上 16:31），是在亚哈的时候；这罪比金牛犊更严重。因此正是在这罪恶的高峰，以法莲“死了”。在神眼中，罪本身含有死亡的萌芽，尽管那死亡可能很久之后才可见地显出来。参 Ro 7:9：“罪复活，我就死了。”亚当在犯罪之日便要死，尽管这判决很久之后才可见地执行（Ge 2:17; 5:5）。以色列也照样在结 37:1-28 中被描绘为政治上已死。