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Ho 3:1-5.
英文原文
Ho 3:1-5.
ISRAEL'S CONDITION IN THEIR PRESENT DISPERSION, SUBSEQUENT TO THEIR RETURN FROM BABYLON, SYMBOLIZED.
The prophet is to take back his wife, though unfaithful, as foretold in
Ho 1:2.
He purchases her from her paramour, stipulating she should wait for a long period before she should be restored to her conjugal rights. So Israel is to live for a long period without her ancient rites of religion, and yet be free from idolatry; then at last she shall acknowledge Messiah, and know Jehovah's goodness restored to her.
1. Go yet--"Go again," referring to
Ho 1:2
[HENDERSON].
a woman--purposely indefinite, for thy wife, to express the separation in which Hosea had lived from Gomer for her unfaithfulness.
beloved of her friend--used for "her husband," on account of the estrangement between them. She was still beloved of her husband, though an adulteress; just as God still loved Israel, though idolatrous
(Jer 3:20).
Hosea is told, not as in
Ho 1:2,
"take a wife," but "love" her, that is, renew thy conjugal kindness to her.
who look to other gods--that is, have done so heretofore, but henceforth (from the return from Babylon) shall do so no more
(Ho 3:4).
flagons of wine--rather, pressed cakes of dried grapes, such as were offered to idols
(Jer 7:18)
[MAURER].
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2. 我买了她——所付的价太少，不可能是从她父母那里买妻的聘金；但这恰好是一个女性奴隶身价的一半，以金钱支付，其余一半以谷物抵付（出 21:32）。何西阿为赎他的妻付上这代价，因她已成为她情人的奴隶。代价之所以一半是谷物，是因为后者是奴隶的口粮，且是最粗的食物，不是小麦，而是大麦。以色列因犯罪，就成了罪的奴仆（约 8:34; 罗 6:16-20; 彼后 2:19）。这低价表明以色列的毫无价值。
英文原文
2. I bought her--The price paid is too small to be a probable dowry wherewith to buy a wife from her parents; but it is just half the price of a female slave, in money, the rest of the price being made up in grain
(Ex 21:32).
Hosea pays this for the redemption of his wife, who has become the slave of her paramour. The price being half grain was because the latter was the allowance of food for the slave, and of the coarsest kind, not wheat, but barley. Israel, as committing sin, was the slave of sin
(Joh 8:34; Ro 6:16-20; 2Pe 2:19).
The low price expresses Israel's worthlessness.
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3. 为我独居——与任何其他男人断绝来往，并为我——那赎了你的——等候（参申 21:13）。
我也要为你——为你等候，不再另娶他女。正如以色列当长久独居，不事奉别神，却仍与耶和华分离；照样耶和华自己，在这段疏远的漫长时期中，也不与任何别的百姓立婚约（参 Ho 3:4）。他不会立即恢复她为妻的权利，而要借漫长的考验期试验她的悔改并管教她；然而婚约依然有效，她只是被隔离一时，而非被休弃（赛 50:1）；在神所定之时她必被复兴。
英文原文
3. abide for me--separate from intercourse with any other man, and remaining for me who have redeemed thee (compare
De 21:13).
so will I also be for thee--remain for thee, not taking any other consort. As Israel should long remain without serving other gods, yet separate from Jehovah; so Jehovah on His part, in this long period of estrangement, would form no marriage covenant with any other people (compare
Ho 3:4).
He would not immediately receive her to marriage privileges, but would test her repentance and discipline her by the long probation; still the marriage covenant would hold good, she was to be kept separated for but a time, not divorced
(Isa 50:1);
in God's good time she shall be restored.
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4. 此处所预言的漫长时期，是以色列既无民政、无君王、无首领，又无向耶和华献的祭，却也无偶像、无假神，无以弗得、无家神像的时期。这正准确描述了他们过去十九个世纪的处境：与偶像隔绝，却无任何按律法向耶和华——他们声称敬拜的那位——献的祭，也未被祂承认为祂的教会。犹太人金奇（KIMCHI）正是这样解释的。以弗得是大祭司穿在内袍和外袍之上的，由两块精工织成的片组成，一片在前遮胸，一片在后，下垂至大腿中段；两肩处用金槽嵌于玛瑙石上接连，其上刻有十二支派的名字，腰间以带子束紧
（Ex 28:6-12）。
普通的以弗得则供低级祭司、利未人，以及任何行圣事之人穿着，用细麻布做成
（2Sa 6:14; 1Ch 15:27）。
胸牌内有乌陵和土明，神借此向希伯来人赐下回应。后者是第二圣殿所缺、而第一圣殿所具的五样事物之一。它既代表神所设立的祭司职分，便与那属偶像的“家神像”相对，正如（向耶和华献的）“祭”与“（偶像的）像”相对。“独居”正与“你必为我独居”相对
（Ho 3:3）。
独居——如被隔绝的妻子，孤单独居。家神像是保护家宅的神像，作人身上半的半身像，齐腰截断（如希伯来文字根所示）【毛勒（MAURER）】，
（Ge 31:19, 30-35）。
据信它们能向求问者给出回应
（2Ki 23:24; Eze 21:21，
边注；
Zec 10:2）。
扫罗的女儿米甲将一尊放在床上、装作大卫，证明其形状乃是人形。
英文原文
4. The long period here foretold was to be one in which Israel should have no civil polity, king, or prince, no sacrifice to Jehovah, and yet no idol, or false god, no ephod, or teraphim. Exactly describing their state for the last nineteen centuries, separate from idols, yet without any legal sacrifice to Jehovah, whom they profess to worship, and without being acknowledged by Him as His Church. So KIMCHI, a Jew, explains it. The ephod was worn by the high priest above the tunic and robe. It consisted of two finely wrought pieces which hung down, the one in front over the breast, the other on the back, to the middle of the thigh; joined on the shoulders by golden clasps set in onyx stones with the names of the twelve tribes, and fastened round the waist by a girdle
(Ex 28:6-12).
The common ephod worn by the lower priests, Levites, and any person performing sacred rites, was of linen
(2Sa 6:14; 1Ch 15:27).
In the breast were the Urim and Thummim by which God gave responses to the Hebrews. The latter was one of the five things which the second temple lacked, and which the first had. It, as representing the divinely constituted priesthood, is opposed to the idolatrous "teraphim," as "sacrifice" (to Jehovah) is to "an (idolatrous) image." "Abide" answers to "thou shalt abide for me"
(Ho 3:3).
Abide in solitary isolation, as a separated wife. The teraphim were tutelary household gods, in the shape of human busts, cut off at the waist (as the root of the Hebrew word implies) [MAURER],
(Ge 31:19, 30-35).
They were supposed to give responses to consulters
(2Ki 23:24; Eze 21:21,
Margin;
Zec 10:2).
Saul's daughter, Michal, putting one in a bed, as if it were David, proves the shape to have been that of a man.
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5. 后来——即在漫长的日子（“多日”，
Ho 3:4）
过去之后。
归回——从偶像归回“他们的神”，他们原是偏离了祂。
大卫他们的王——以色列弃绝耶和华的敬拜，与他们弃绝对大卫家的效忠，乃是同时发生。因此他们向神的悔改，必伴随对大卫家的归回。如此犹大与以色列必合而为一，并在“一个首领”之下，正如
Ho 1:11
所预言的。那位大卫的代表与本体，就是弥赛亚。“大卫”意为“蒙爱者”。关于弥赛亚，参
Mt 3:17; Eph 1:6。
弥赛亚被称为大卫
（Isa 55:3, 4; Jer 30:9; Eze 34:23, 24; 37:24, 25）。
敬畏耶和华和他的恩惠——即战战兢兢地逃向耶和华，以躲避将来的忿怒；并归向“祂的恩惠”——这恩惠已在弥赛亚里显明，吸引他们归向祂
（Jer 31:12）。
此处的“敬畏”并非那“含着刑罚”的惧怕
（1Jo 4:18），
而是因心灵里经历了祂的恩惠而生发的敬虔敬畏
（Ps 130:4）。
末后的日子——即弥赛亚的日子【金奇（KIMCHI）】。
英文原文
5. Afterward--after the long period ("many days,"
Ho 3:4)
has elapsed.
return--from their idols to "their God," from whom they had wandered.
David their king--Israel had forsaken the worship of Jehovah at the same time that they forsook their allegiance to David's line. Their repentance towards God is therefore to be accompanied by their return to the latter. So Judah and Israel shall be one, and under "one head," as is also foretold
(Ho 1:11).
That representative and antitype of David is Messiah. "David" means "the beloved." Compare as to Messiah,
Mt 3:17; Eph 1:6.
Messiah is called David
(Isa 55:3, 4; Jer 30:9; Eze 34:23, 24; 37:24, 25).
fear the Lord and his goodness--that is, tremblingly flee to the Lord, to escape from the wrath to come; and to His goodness," as manifested in Messiah, which attracts them to Him
(Jer 31:12).
The "fear" is not that which "hath torment"
(1Jo 4:18),
but reverence inspired by His goodness realized in the soul
(Ps 130:4).
the latter days--those of Messiah [KIMCHI].
Ho 3:1-5.
以色列从巴比伦归回后，在现今被分散的景况中被象征出来
先知要收回他的妻子，虽她不贞，正如 Ho 1:2 所预言的。他从她的情人手中将她买回，并规定她要等候一段漫长的时期，才可恢复她作为妻子的权利。照样，以色列也要在没有古时宗教礼仪的状况下生活一段长时期，却不拜偶像；最后她必承认弥赛亚，并重新认识耶和华所赐的恩慈。
1. 你再去——“再去一次”，指 Ho 1:2【亨德森】。
一个妇人——故意含糊，实指你的妻，以表达何西阿因歌篾的不贞而与她分居。
为她朋友所爱——因他们之间的疏远，用以代指“她的丈夫”。她虽是淫妇，却仍为丈夫所爱；正如以色列虽拜偶像，神仍爱她（耶 3:20）。何西阿所受的吩咐不像 Ho 1:2 那样“娶妻”，而是“爱”她，意即重新以她为妻，以温柔待她。
仰望别神的——即过去曾如此行，但今后（从巴比伦归回之后）不再如此（Ho 3:4）。
葡萄饼——更准确地说，是压成的葡萄干饼，正是献给偶像之物（耶 7:18）【毛勒】。