1
Ho 5:1-5.
英文原文
Ho 5:1-5.
GOD'S JUDGMENTS ON THE PRIESTS, PEOPLE, AND PRINCES OF ISRAEL FOR THEIR SINS.
Judah, too, being guilty shall be punished; nor shall Assyria, whose aid they both sought, save them; judgments shall at last lead them to repentance.
1. the king--probably Pekah; the contemporary of Ahaz, king of Judah, under whom idolatry was first carried so far in Judah as to call for the judgment of the joint Syrian and Israelite invasion, as also that of Assyria.
judgment is towards you--that is, threatens you from God.
ye have been a snare on Mizpah . . . net . . . upon Tabor--As hunters spread their net and snares on the hills, Mizpah and Tabor, so ye have snared the people into idolatry and made them your prey by injustice. As Mizpah and Tabor mean a "watch tower," and a "lofty place," a fit scene for hunters, playing on the words, the prophet implies, in the lofty place in which I have set you, whereas ye ought to have been the watchers of the people, guarding them from evil, ye have been as hunters entrapping them into it [JEROME]. These two places are specified, Mizpah in the east and Tabor in the west, to include the high places throughout the whole kingdom, in which Israel's rulers set up idolatrous altars.
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2. 悖逆的人——背道者。
深——深深地扎根【加尔文】，且沉沦到极处，在偶像崇拜上过份（Ho 9:9; 赛 31:6）【亨德森】。从 Ho 5:3 的对比“不向我隐藏”来看，我宁愿解释为：他们在偶像崇拜上深藏诡诈。耶罗波安以为在但和伯特利设立金牛犊代表神，是一项深谋的政策，为要防止以色列人因上耶路撒冷敬拜而心意再转向大卫家。照样，以色列后来的偶像崇拜，也由他们的领袖以各种国家权宜之计为借口（参赛 29:15）。
去……宰杀——他不说“去献祭”，因他们所谓的祭物不如说是屠宰；其中毫无圣之处，因这是献给偶像，而非献给圣洁的神。
虽——毛勒译为：“我必作他们众人的责罚（尽管他们指望借宰杀祭牲给偶像而得安全）。”英王钦定本的译法也有道理：他们深深背道了，尽管我有先知的一切警告。
英文原文
2. revolters--apostates.
profound--deeply rooted [CALVIN] and sunk to the lowest depths, excessive in their idolatry
(Ho 9:9; Isa 31:6)
[HENDERSON]. From the antithesis
(Ho 5:3),
"not hid from me," I prefer explaining, profoundly cunning in their idolatry. Jeroboam thought it a profound piece of policy to set up golden calves to represent God in Dan and Beth-el, in order to prevent Israel's heart from turning again to David's line by going up to Jerusalem to worship. So Israel's subsequent idolatry was grounded by their leaders on various pleas of state expediency (compare
Isa 29:15).
to . . . slaughter--He does not say "to sacrifice," for their so-called sacrifices were butcheries rather than sacrifices; there was nothing sacred about them, being to idols instead of to the holy God.
though--MAURER translates, "and (in spite of their hope of safety through their slaughter of victims to idols) I will be a chastisement to them all." English Version is good sense: They have deeply revolted, notwithstanding all my prophetical warnings.
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3. 以法莲——即以法莲支派，与这里的“以色列”——其他九支派——有所区别。它一直是北国诸支派中最为首的。在早期历史的四百年间，它与其附属的两个支派——玛拿西和便雅悯——在全国中居首位。此处以法莲被呼话，因它在偶像崇拜上居首。
我知……不向我隐藏——尽管他们自以为深藏诡诈（Ho 5:2; 启 2:2, 9, 13, 19）。
现在——“虽然我一直是那责备一切人”（Ho 5:2）——责备那犯如此属灵淫乱的人，你现在却仍在其中。
英文原文
3. Ephraim--the tribe so called, as distinguished from "Israel" here, the other nine tribes. It was always foremost of the tribes of the northern kingdom. For four hundred years in early history, it, with Manasseh and Benjamin, its two dependent tribes, held the pre-eminence in the whole nation. Ephraim is here addressed as foremost in idolatry.
I how . . . not hid from me--notwithstanding their supposed profound cunning
(Ho 5:2; Re 2:2, 9, 13, 19).
now--"though I have been a rebuker of all them"
(Ho 5:2)
who commit such spiritual whoredoms, thou art now continuing in them.
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4. 他们——既不再直接称呼以法莲，便改用第三身复数来概括全体百姓。希伯来文与边注相左——边注作“他们的作为不容许他们”（them），但在希伯来文中动词后省略“他们”一语并不寻常。意思是：他们无可救药，因为他们不容许（希伯来文字面意）自己的作为被规正以致归向神。这是暗指他们抗拒神的灵，不容让祂更新他们，反而将自己交托给“淫乱的心”（与“容许”或“容让”中所含的“神的灵”相对）
（Ho 4:12; Isa 63:10; Eze 16:43; Ac 7:51）。
英文原文
4. They--Turning from a direct address to Ephraim, he uses the third person plural to characterize the people in general. The Hebrew is against the Margin, their doings will not suffer them" the omission of "them" in the Hebrew after the verb being unusual. The sense is, they are incurable, for they will not permit (as the Hebrew literally means) their doings to be framed so as to turn unto God. Implying that they resist the Spirit of God, not suffering Him to renew them; and give themselves up to "the spirit of whoredoms" (in antithesis to "the Spirit of God" implied in "suffer" or "permit")
(Ho 4:12; Isa 63:10; Eze 16:43; Ac 7:51).
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5. 以色列的骄傲——他们借此拒绝神众先知的警告
（Ho 5:2），
宁可拣选偶像而不拣选神
（Ho 7:10; Jer 13:17）。
当面见证——他必当面被定他那显然可见的骄傲之罪。或作“在他脸上”，如
Isa 3:9。
犹大……必与他们一同仆倒——这预言晚于
Ho 4:15，
那时犹大在拜偶像上尚未败坏至此；如今犹大效法以色列的恶榜样，便招致与以色列同受刑罚的威吓。
英文原文
5. the pride of Israel--wherewith they reject the warnings of God's prophets
(Ho 5:2),
and prefer their idols to God
(Ho 7:10; Jer 13:17).
testify to his face--openly to his face he shall be convicted of the pride which is so palpable in him. Or, "in his face," as in
Isa 3:9.
Judah . . . shall fall with them--This prophecy is later than
Ho 4:15,
when Judah had not gone so far in idolatry; now her imitation of Israel's bad example provokes the threat of her being doomed to share in Israel's punishment.
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6. 用……畜群——为要向耶和华献祭以求息怒
（Isa 1:11-15）。
寻求……寻不见——因为他们是因奴仆般的恐惧才寻求祂；也因那时已太迟了
（Pr 1:28; Joh 7:34）。
英文原文
6. with . . . flocks--to propitiate Jehovah
(Isa 1:11-15).
seek . . . not find--because it is slavish fear that leads them to seek Him; and because it then shall be too late
(Pr 1:28; Joh 7:34).
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7. 行诡诈——指对婚约的诡诈
（Jer 3:20）。
私子的儿女——暗指“淫乱的儿女”
（Ho 1:2; 2:4）。
“私子”或外人之意，暗示他们的偶像崇拜是从外面传入的【亨德森（HENDERSON）】。更当译作：神视他们为外人，非属祂的，因他们是在拜偶像中长大的。当不仅现存的一代、连正在成长的一代都在叛教中养育之时，情形便已绝望。
一个月——极短的时间就要过去，刑罚便要追上他们
（Zec 11:8）。
这话似是借用借贷之语，那时是按月计算，不像我们按年。你们不能拖延；你们毁灭之时，立时突然临到，正如债务人必须在月底应付债主的要求。这预言是指提革拉毗列色的入侵，他掳走了流便、迦得、拿弗他利和玛拿西半支派。
分——即产业。他们的资源与堡垒都不能拯救他们。亨德森（HENDERSON）据
Isa 57:6
解释“分”为他们的偶像；上下文支持此说：“耶和华”即祂百姓的真“分”
（De 32:9），
正与“他们的分”——偶像——相对。
英文原文
7. treacherously--as to the marriage covenant
(Jer 3:20).
strange children--alluding to "children of whoredoms"
(Ho 1:2; 2:4).
"Strange" or foreign implies that their idolatry was imported from abroad [HENDERSON]. Or rather, "regarded by God as strangers, not His," as being reared in idolatry. The case is desperate, when not only the existing, but also the rising, generation is reared in apostasy.
a month--a very brief space of time shall elapse, and then punishment shall overtake them
(Zec 11:8).
The allusion seems to be to money loans, which were by the month, not as with us by the year. You cannot put it off; the time of your destruction is immediately and suddenly coming on you; just as the debtor must meet the creditor's demand at the expiration of the month. The prediction is of the invasion of Tiglath-pileser, who carried away Reuben, Gad, Naphtali, and the half tribe of Manasseh.
portions--that is, possessions. Their resources and garrisons will not avail to save them. HENDERSON explains from
Isa 57:6,
"portions" as their idols; the context favors this, "the Lord" the true "portion of His people"
(De 32:9),
being in antithesis to "their portions," the idols.
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8. 敌人的来到，以命令吹角警众的形式宣告。
角……号筒——“角”用弯曲的兽角制成，为牧人所吹。“号筒”用黄铜或银制，直形，用于战争与隆重场合。希伯来文作 hatzotzerah，其音模仿号筒之声
（Ho 8:1; Nu 10:2; Jer 4:5; Joe 2:1）。
基比亚……拉玛——皆属便雅悯
（Isa 10:29）。
伯·亚文——属便雅悯；非如
Ho 4:15；
指伯特利，而是其东之一城
（Jos 7:2）。
“大声呼喊”，即为报警。“便雅悯”代表犹大整个南方王国（参
Ho 5:5），
因它是从北方进犯之敌首先遇到的地区。“在你后头，便雅悯”，暗示伯·亚文在便雅悯之后，位于以法莲边界。当敌人在伯·亚文时，便在便雅悯的身后，紧贴着你，便雅悯啊
（Jud 5:14）。
英文原文
8. The arrival of the enemy is announced in the form of an injunction to blow an alarm.
cornet . . . trumpet--The "cornet" was made of the curved horn of animals and was used by shepherds. The "trumpet" was of brass or silver, straight, and used in wars and on solemn occasions. The Hebrew is hatzotzerah, the sound imitating the trumpet note
(Ho 8:1; Nu 10:2; Jer 4:5; Joe 2:1).
Gibeah . . . Ramah--both in Benjamin
(Isa 10:29).
Beth-aven--in Benjamin; not as in
Ho 4:15;
Beth-el, but a town east of it
(Jos 7:2).
"Cry aloud," namely, to raise the alarm. "Benjamin" is put for the whole southern kingdom of Judah (compare
Ho 5:5),
being the first part of it which would meet the foe advancing from the north. "After thee, O Benjamin," implies the position of Beth-aven, behind Benjamin, at the borders of Ephraim. When the foe is at Beth-aven, he is at Benjamin's rear, close upon thee, O Benjamin
(Jud 5:14).
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9, 10. 论到以色列的是
Ho 5:9，
论到犹大的是
Ho 5:10。
责备的日子——即我要刑罚他的日子。
在以色列各支派中我已经宣告——证明何西阿工作的现场是在十支派之中。
那必定的事——即此处所预言将要临到的审判。这不再是悔改尚可望蒙赦免的有条件宣告；而是绝对的宣告，因以法莲已无可救药地顽梗。
英文原文
9, 10. Israel is referred to in
Ho 5:9,
Judah in
Ho 5:10.
the day of rebuke--the day when I shall chastise him.
among the tribes of Israel have I made known--proving that the scene of Hosea's labor was among the ten tribes.
that which shall surely be--namely, the coming judgment here foretold. It is no longer a conditional decree, leaving a hope of pardon on repentance; it is absolute, for Ephraim is hopelessly impenitent.
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10. 挪移地界——
（De 19:14; 27:17; Job 24:2; Pr 22:28; 23:10）。
俗语用以指轻率废弃那使人守本分的祖传律法。亚哈斯和他的廷臣（“犹大的首领”）废弃神古时的律例，挪移了铜座、铜海和洗濯盆的边界，又从大马士革引进了一座拜偶像的坛
（2Ki 16:10-18）；
他也在欣嫩子谷焚烧自己的儿女，效法外邦人所行可憎的事
（2Ch 28:3）。
英文原文
10. remove the bound--
(De 19:14; 27:17; Job 24:2; Pr 22:28; 23:10).
Proverbial for the rash setting aside of the ancestral laws by which men are kept to their duty. Ahaz and his courtiers ("the princes of Judah"), setting aside the ancient ordinances of God, removed the borders of the bases and the layer and the sea and introduced an idolatrous altar from Damascus
(2Ki 16:10-18);
also he burnt his children in the valley of Hinnom, after the abominations of the heathen
(2Ch 28:3).
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11. 在审判中压碎——即神的“审判”加于他身上
（Ho 5:1）。
随从命令——指耶罗波安拜牛犊的命令
（2Ki 10:28-33）。
参
Mic 6:16，
“暗利的律例”，即拜偶像的律例。我们应当顺从神过于顺从人
（Ac 5:29）。
哲罗姆（JEROME）读作“污秽”。七十士译本给出的是意译而非直译：“随从虚无。”
英文原文
11. broken in judgment--namely, the "judgment" of God on him
(Ho 5:1).
walked after the commandment--Jeroboam's, to worship the calves
(2Ki 10:28-33).
Compare
Mic 6:16,
"the statutes of Omri," namely, idolatrous statutes. We ought to obey God rather than men
(Ac 5:29).
JEROME reads "filthiness." The Septuagint gives the sense, not the literal translation: "after vanities."
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12. 如蛀虫——蛀蚀衣服
（Job 13:28; Ps 39:11; Isa 50:9）。
犹大……朽烂——以法莲（十支派）如被蛀虫所蛀的衣裳；犹大如被朽烂所蚀的身体本身
（Pr 12:4）。
也许暗指后者较优：因犹大有大卫家、有圣殿——全国的宗教中心【格劳修斯（GROTIUS）】。正如
Ho 5:13, 14
以“狮子”所造成的“伤痕”预表灾祸的猛烈，此处则以缓慢却必吞灭的蛀虫与朽烂之像，预表其长久拖延，以及从微小而不觉的起头所带来之毁灭的必然与彻底。
英文原文
12. as a moth--consuming a garment
(Job 13:28; Ps 39:11; Isa 50:9).
Judah . . . rottenness--Ephraim, or the ten tribes, are as a garment eaten by the moth; Judah as the body itself consumed by rottenness
(Pr 12:4).
Perhaps alluding to the superiority of the latter in having the house of David, and the temple, the religious center of the nation [GROTIUS]. As in
Ho 5:13, 14,
the violence of the calamity is prefigured by the "wound" which "a lion" inflicts, so here its long protracted duration, and the certainty and completeness of the destruction from small unforeseen beginnings, by the images of a slowly but surely consuming moth and rottenness.
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13. 伤痕——字面作“绷带”；故指包扎的伤
（Isa 1:6; Jer 30:12）。
“看见”，即感觉到国势衰弱以及所面临的危险。他们的顽梗更属可责：虽知自己处境不健全且多灾，却不查究原因，也不寻求正当的救法。
往……亚述去——先是米拿现
（2Ki 15:19）
求普勒；再有何细亚求撒缦以色
（2Ki 17:3）。
打发人去见耶雷布王——当以犹大作“打发”的主语。这样，正如“以法莲看见自己的病”（第一句）在平行结构中对应“以法莲往亚述去”（第三句），照样“犹大看见自己的伤”（第二句）对应（犹大）“打发人去见耶雷布王”（第四句）。耶雷布更当译作“他们的保护者”，字面作“报仇者”【哲罗姆（JEROME）】。亚述“王”为一己之利，常乐于插手邻国事务，假装承办以色列与犹大的案件；
Jud 6:32
中的耶路（耶路巴力之“耶路”）正是这样用，即“为人辩护”。犹大在亚哈斯手下，曾求提革拉毗列色之助以抗叙利亚与以色列
（2Ki 16:7, 8; 2Ch 28:16-21）；
亚述王“却没有什么帮助他，反欺凌他”，正应验了此处的预言：“他不能医治你们，不能治好你们的伤。”
英文原文
13. wound--literally, "bandage"; hence a bandaged wound
(Isa 1:6; Jer 30:12).
"Saw," that is, felt its weakened state politically, and the dangers that threatened it. It aggravates their perversity, that, though aware of their unsound and calamitous state, they did not inquire into the cause or seek a right remedy.
went . . . to the Assyrian--First, Menahem
(2Ki 15:19)
applied to Pul; again, Hoshea to Shalmaneser
(2Ki 17:3).
sent to King Jareb--Understand Judah as the nominative to "sent." Thus, as "Ephraim saw his sickness" (the first clause) answers in the parallelism to "Ephraim went to the Assyrian" (the third clause), so "Judah saw his wound" (the second clause) answers to (Judah) "sent to King Jareb" (the fourth clause). Jareb ought rather to be translated, "their defender," literally, "avenger" [JEROME]. The Assyrian "king," ever ready, for his own aggrandizement, to mix himself up with the affairs of neighboring states, professed to undertake Israel's and Judah's cause; in
Jud 6:32,
Jerub, in Jerub-baal is so used, namely, "plead one's cause." Judah, under Ahaz, applied to Tiglath-pileser for aid against Syria and Israel
(2Ki 16:7, 8; 2Ch 28:16-21);
the Assyrian "distressed him, but strengthened him not," fulfiling the prophecy here, "he could not heal you, nor cure you of your wound.
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14. 狮子——黑狮与少壮狮子是力量与凶猛的象征
（Ps 91:13）。
我，就是我——强调之语；当我，就是我——那不可抵抗的神——撕裂之时
（Ps 50:22），
任何亚述的势力都不能拯救。
离去——如狮子从容地带着猎物回到洞穴。
英文原文
14. lion--The black lion and the young lion are emblems of strength and ferocity
(Ps 91:13).
I, even I--emphatic; when I, even I, the irresistible God, tear in pieces
(Ps 50:22),
no Assyrian power can rescue.
go away--as a lion stalks leisurely back with his prey to his lair.
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15. 回到我的地方——即收回我的恩惠。
等他们承认己罪——希伯来文作“等他们受己罪的刑罚”。“接受己罪的刑罚”（参
Zec 11:5）
之意大概也包含在内，正如英文译本所译。参
Le 26:40, 41; Jer 29:12, 13; Eze 6:9; 20:43; 36:31。
寻求我的面——即寻求我的恩
（Pr 29:26，
边注）。
在……急难的时候……切切寻求我——即殷勤地；天未亮就起来寻求我
（Ps 119:147；
参
Ps 78:34）。
英文原文
15. return to my place--that is, withdraw My favor.
till they acknowledge their offence--The Hebrew is, "till they suffer the penalty of their guilt." Probably "accepting the punishment of their guilt" (compare
Zec 11:5)
is included in the idea, as English Version translates. Compare
Le 26:40, 41; Jer 29:12, 13; Eze 6:9; 20:43; 36:31.
seek my face--that is, seek My favor
(Pr 29:26,
Margin).
in . . . affliction . . . seek me early--that is, diligently; rising up before dawn to seek Me
(Ps 119:147;
compare
Ps 78:34).
Ho 5:1-5.
神因以色列的祭司、百姓和首领的罪而施行的审判
犹大也有罪，必受刑罚；他们所求助的亚述也不能拯救他们；审判最终必引领他们悔改。
1. 王——可能是比加；他是犹大王亚哈斯的同时代人，在亚哈斯治下，犹大首次将偶像崇拜推行到那么严重的地步，以至于招致叙利亚与以色列联军入侵，以及亚述来犯的审判。
审判是向你们的——即从神而来、威胁你们。
米斯巴如网罗……他泊山如捕鸟的网——正如狩猎者在米斯巴和他泊山这两座山上布下网罗，你们也这样以不义将百姓猎入偶像之中，使他们成为你们的猎物。由于米斯巴和他泊意指“守望台”与“高处”——狩猎者适宜的场所——先知借此玩弄字词暗示：我在高处设立了你们，你们本当作百姓的守望者，保护他们免受恶害，你们却作了猎人，将他们猎入其中【哲罗姆】。这里特提这两处，米斯巴在东，他泊在西，用以涵括整个王国的各高处，以色列的官长在那里设立了偶像的坛。