6<\/strong>. Hosea ‘in the Spirit’ sees the Israelites already being carried into captivity.<\/p>\n because of destruction<\/em> ] Rather, from the devastation<\/strong>. They have left their desolated country.<\/p>\n shall gather them up<\/em> ] viz. in burial; comp. Eze 29:5<\/span>; Jer 8:2<\/span>; Jer 25:33<\/span>.<\/p>\n Memphis<\/em> ] The most ancient of the capitals of Egypt, on the west bank of the Nile, south of old Cairo, elsewhere called in the Hebrew Noph (Isa 19:13<\/span>; Jer 2:16<\/span>), but here Moph. The Egyptian name, given to it by Menes, accounts for both forms Men-nufre ‘the good’ or ‘perfect mansion’; the Assyrians called it Mimpi. All that is left of Memphis is its necropolis ‘stretching north and south nearly twenty miles’, where Hosea threateningly declares that the Israelites shall find a grave, remote, dishonoured, and ‘unclean.’ Contrast Exo 14:11<\/span>, where the Israelites reproach Moses with having deprived them of their right to sepulture in the vast cemeteries of Egypt.<\/p>\n the pleasant places for their silver<\/em> ] Rather, their precious things of silver<\/strong>, i.e. costly silver ornaments.<\/p>\n their tabernacles<\/em> ] i.e., either the idol-tents of the high places (comp. Eze 16:16<\/span>), or simply their dwellings (comp. 2Sa 20:1<\/span>).<\/p>\n For lo, they are gone because of destruction – <\/B>They had fled, for fear of destruction, to destruction. For fear of the destruction from Assyria, they were fled away and gone to Egypt, hoping, doubtless, to find there some temporary refuge, until the Assyrian invasion should have swept by. But, as befalls those who flee from God, they fell into more certain destruction.<\/P> Egypt shall gather them up, Memphis shall bury them – <\/B>They had fled singly, in making their escape from the Assyrian. Egypt shall receive them, and shall gather them together, but only to one common burial, so that none should escape. So Jeremiah says, They shall not be gathered nor buried Jer 8:2<\/span>; and Ezekiel, Thou shalt not be brought together, nor gathered Eze 29:5<\/span>. Memphis is the Greek name for the Egyptian Mamphta, whence the Hebrew Moph ; or Manuph, whence the Hebrew Noph (Isa 19:13<\/span>; Jer 2:16<\/span>; Jer 44:1<\/span>; Jer 46:14<\/span>; Eze 30:13<\/span> ff). It was at this time the capital of Egypt, whose idols God threatens . Its name, the dwelling of Phta, the Greek Vulcan, marked it, as a seat of idolatry; and in it was the celebrated court of Apis , the original of Jeroboams calf. There in the home of the idol for whom they forsook their God, they should be gathered to burial. It was reputed to be the burial-place of Osiris, and hence, was a favorite burial-place of the Egyptians. It once embraced a circuit of almost 19 miles , with magnificent buildings; it declined after the building of Alexandria; its very ruins gradually perished, after Cairo rose in its neighborhood.<\/P> The pleasant places for their silver, nettles shall possess them – <\/B>The English margin gives the same sense in different words; their silver shall be desired; (as Obadiah saith, his hidden treasures were searched out) nettles shall inherit them Oba 1:6<\/span>. In either way, it is a picture of utter desolation. The long rank grass or the nettle, waving amid mans habitations, looks all the sadder, as betokening that man once was there, and is gone. The desolate house looks like the grave of the departed. According to either rendering, the silver which they once had treasured, was gone. As they had inherited and driven out (the word is one) the nations, whose land God had given them, so now nettles and thorns should inherit them. These should be the only tenants of their treasure-houses and their dwellings.<\/P> <\/p>\n Verse 6<\/span>. For, lo, they are gone<\/B><\/I>] Many of them fled to Egypt to avoid the destruction<\/I>; but they went there only to die<\/I>.<\/P> <\/P> Memphis<\/B><\/I>] Now Cairo<\/I>, or Kahira<\/I>, found them graves<\/I>.<\/P> <\/P> The pleasant<\/B><\/I> places <\/B>for their silver<\/B><\/I>] The fine estates or villas<\/I> which they had purchased by their money, being now neglected and uninhabited, are covered with nettles<\/I>; and even in their tabernacles, thorns<\/I> and brambles<\/I> of different kinds grow. These are the fullest marks of utter desolation<\/I>.<\/P> <\/p>\n For, lo; <\/B>mark it well, and observe the event. <\/P> They are gone because of destruction; <\/B>some of the wary and timorous are already withdrawn from the desolation that cometh on their country, and more will flee from the Assyrian invader; and it is very near, and very uncertain, expressed therefore in the perfect tense. <\/P> Egypt shall gather them up; <\/B>in Egypt they hope to be quiet, and survive these desolations, and to return into their own land; but they shall die in Egypt, and Egyptians shall lay them out, and prepare them to their grave. So this phrase, Jer 8:2<\/span>; Eze 29:5<\/span>. <\/P> Memphis, <\/B>which elsewhere is called Noph<\/I>, Isa 19:13<\/span>, a very greatly traded city in those days, and at this day also known by the name which speaks its greatness, Grand Cairo. <\/P> Shall bury them:<\/B> many of the ten tribes, fleeing their own wasted country, did no doubt remove so far as Memphis, partly for safety, that they might be out of the Assyrians reach, but more principally for convenience of a trade, that they might at least get a livelihood, if not grow rich on their trade; there many of these fugitives died; and perhaps by the pestilence (which is a disease that frequently sweeps that city) multitudes of them might be swept away into their graves in and about that city. <\/P> The pleasant places for their silver; <\/B>their beautiful and strong houses built for keeping their wealth in. <\/P> Nettles shall possess them; <\/B>they shall be ruined, and lie long in rubbish, till nettles grow up in them. <\/P> Thorns, <\/B>or briers, or whatever (one kind for all) worthless and hurtful shrubs used to grow in perpetuated desolations, shall be in their tabernacles, in their dwellingplaces, their houses, which here retain the name of their ancient habitations when they dwelt in tents. <\/P> <\/p>\n 6. because of destruction<\/B>toescape from the devastation of their country. <\/P> Egypt shall gather themup<\/B>that is, into its sepulchres (Jer 8:2<\/span>;Eze 29:5<\/span>). Instead of returningto Palestine, they should die in Egypt. <\/P> Memphis<\/B>famed as anecropolis. <\/P> the pleasant <\/B>places<\/B><\/I>for their silver<\/B>that is, their desired treasuries for theirmoney. Or, “whatever precious thing they have of silver”[MAURER]. <\/P> nettles<\/B>the sign ofdesolation (Isa 34:13<\/span>).<\/P><\/p>\n For, lo, they are gone, because of destruction<\/strong>,…. That is, many of the people of Israel were gone out of their own land to others, particularly to Egypt, because of the destruction that was coming upon them, and to avoid it; because of the Assyrian army which invaded their land, and besieged Samaria, and threatened them with entire destruction; and upon which a famine ensued, and which is thought by Kimchi to be here particularly meant;<\/p>\n Egypt shall gather them up<\/strong>: being dead; for they shall die there, perhaps by the pestilence, and never return to their own country, as they flattered themselves; and they shall make preparations for their funeral:<\/p>\n Memphis shall bury them<\/strong>; or they shall be buried there; which was a principal city in Egypt, here called Moph, in Isa 19:13<\/span>, Noph. It was the metropolis of upper Egypt, and the seat of the Egyptian kings. In it, as Plutarch says t, was the sepulchre of Osiris; and some say its name so signifies. Near to it were the famous pyramids, as Strabo u says, supposed to be built for the sepulchre of them. Herodotus w places these pyramids at Memphis, and says there were three of them; the largest had several subterraneous chambers in it; the next in size had none; the smallest was covered with Ethiopic marble. Strabo, in the place referred to, speaks of many pyramids near it, of which three were very remarkable, and expressly says they were the burying places of the kings. Diodorus x agrees with these, as to the number of them, but places them fifteen miles from Memphis. Pliny y places them between Memphis and the Delta, six miles from Memphis; pretty near to which is Strabo’s account, who in the above place says, they stood forty furlongs, or five miles, from the city. Near it was the lake of Charon or Acherusia, over which he ferried dead bodies from Memphis to the pyramids, or to the plains of the mummies, the Elysian fields. Now since this was so famous for the burying places of kings, there may be an allusion to it in this expression. Here also were buried their deities, the Apis or ox when it died;<\/p>\n the pleasant [places] for their silver, nettles shall possess them<\/strong>; such beautiful edifices as were made for the repositories or treasure houses for their silver; or were built or purchased at great expense of silver; or were decorated with it; now should lie in ruins, and be like a waste, desert, and desolate place, all overrun with nettles, and uninhabited:<\/p>\n briers [shall be] in their tabernacles<\/strong>; their dwelling houses, which being demolished, briers shall grow upon the ground where they stood, and overspread it; another token of desolation. The Targum interprets it of living creatures, beasts of prey, that should dwell there; wild cats particularly.<\/p>\n t De Iside & Osir. p. 359. u Geograph. l. 17. p. 555. w Euterpe, sive l. 2. c. 8. 126, 127. x Bibliothec. l. 1. p 57. y Nat. Hist. l. 36. c. 12.<\/p>\n The Prophet confirms here what is contained in the last verse, that is, that the Israelites would at length find that the Prophets had not in vain threatened them, though they at the time heedlessly despised the judgement of God. Lo, he says, they have departed: he speaks of the exile as if it had already taken place, when it was only nigh at hand. The Israelites were then dwelling in their own country, he yet speaks of them as having already gone away. But he sets forth the certainty of the prediction by this manner of speaking, that profane men might cease to promise themselves impunity when God summons them to his tribunal: yea, he shows that he was already armed to take vengeance: “They have gone away,” he says, “on account of desolation.” Then he adds, Egypt shall gather them To gather here is to be taken in a bad sense; for it means the same as trousser (to pack up, to bundle) in our language; and it is often taken in this sense by the Prophets, when mention is made of destruction: and this appears still clearer from the word, burying, which the Prophet immediately subjoins. Egypt shall gather them: He certainly speaks not of a kind retreat, but declares that Egypt would be a sepulchre to them, in which they should remain shut up: and thus he takes away from them any hope of deliverance. The Israelites expected that they should find shelter for a season in Egypt, when they bent their course there for fear of their enemies. The Prophet now shows that they would be disappointed in dreaming of a return, for they would remain there gathered up; that is, a free return, as they imagined, would not be allowed them, but a perpetual habitation, yea, a grave. <\/p>\n ‘<\/p>\n Egypt will gather them, Memphis will bury them.’ There is a striking correspondence between the words here used, קבר, kober, and קבף, kobets,. By the first the Prophet signifies that they should be shut up, so as to be, as it were, bound and fixed to a place; and then he adds that they should be buried. <\/p>\n He then says, The desirable place of their silver the nettle shall possess, as by hereditary right, and the thorn, etc. ; some render it paliurus; but I follow what is more received, the thorn then shall be in their tabernacles The meaning is, that the Israelites would be exiles and sojourners, not for a short time, but that their exile would be so long that their land would become waste and uncultivated; for neither nettles nor thorns grow in an inhabited place. Hosea then declares that their land would be deserted and without inhabitants, for nettles and thorns would occupy it instead of men. Now it tended greatly to increase the sorrow of exile, that the hope of return was cut off from them; and God had also declared that Egypt, where they had promised a refuge for themselves, would be to them like a grave. And thus it happens for the most part to the ungodly, who retake themselves to vain solaces, that they may escape the vengeance of God; for they throw themselves into deep labyrinths; where they think to find a harbour of rest for a time, and a commodious habitation; but there they find either a gulf or a grave. This is the meaning. Let us proceed — <\/p>\n (6) Translate, Behold if they have gone from the desolation<\/em> (i.e.,<\/em> Palestine laid waste by the invader), Egypt shall gather them, Memphis bury them<\/em>Memphis, the vast city and necropolis of Ptah, where Apis and Ibis, kings and men, lay by thousands mummied, the religious shrine of Egyptian faith in the under-world, from which Israel had been emancipated at the Exodus.There is a longing for their silver<\/em> (i.e.,<\/em> they shall long for the silver left behind concealed in their desolate land.The thistle shall possess them, the thorn shall be in their tents.<\/em> Hosea prophesies an exile to Egypt after the anticipated invasion. That many exiles took refuge in Egypt in 721 B.C., after the great overthrow of the northern kingdom (as in the case of Judah in the days of Jeremiah), cannot admit of doubt. (Comp. Hos. 8:13<\/span> and Hos. 9:3<\/span> above; see Hos. 11:5<\/span>, Note.)<\/p>\n 6<\/strong>. <\/strong> Already the prophet sees the people leaving the land of Jehovah to experience the deprivations of the exile pictured in Hos 9:4-5<\/span>. <\/p>\n They are gone <\/strong> The prophetic <\/em> perfect in Hebrew. <\/p>\n Because of destruction <\/strong> If the text is correct, better, with the R.V., ‘“away from destruction” away from the destruction of their native land. Some alter the text so as to read “to Assyria,” chiefly because Hosea frequently joins Egypt and Assyria. <\/p>\n Shall gather them up <\/strong> In exile (Hos 8:10<\/span>); in connection with “bury” the thought seems to be of gathering for burial (Jer 8:2<\/span>; Jer 25:33<\/span>). <\/p>\n Memphis shall bury <\/strong> Memphis was the old capital of Lower Egypt, and throughout the entire history of Egypt it remained a city of great prominence. It is located on the Nile a short distance south of Cairo.<\/p>\n Here, as a representative city of the kingdom, it is synonymous with Egypt. The figure is taken from the numerous and extensive burial grounds in Egypt, many of which recent excavations have brought to light. One of the largest of these was uncovered at Memphis, stretching twenty miles from north to south. As the dead are gathered in these burial fields never to rise again, so Israel will be swallowed up in Egypt. Meanwhile their own land will become a wilderness, covered with nettles and thorns. <\/p>\n Pleasant places for their silver <\/strong> The treasure houses; but R.V., “pleasant things of silver” their valuable possessions made of silver. The expression cannot be limited to idols. From the parallel clause it seems that the reference is to houses decorated and filled with silver. <\/p>\n Nettles shall possess <\/strong> They will grow over them; and thorns shall cover their tabernacles <\/strong> Dwellings.<\/p>\n In Hos 9:7-9<\/span> the text is in such confusion that the exact meaning of some parts cannot be determined. The first part of Hos 9:7<\/span> evidently connects with Hos 9:6<\/span>. <\/p>\n Are come <\/strong> To express his assurance that the days of visitation, that is, of judgment and recompense for wrongdoing (described in 2-6), will certainly come the prophet uses the prophetic <\/em> perfect, equivalent to shall surely come. <\/p>\n <\/em><\/p>\n Israel shall know it <\/strong> Find out by experience (compare Isa 9:9<\/span>). Shall know what? Some answer, that “the prophet is a fool, is mad.” In other words, the people will discover that they have been deceived by the prophets who have promised continued peace and prosperity (Mic 2:11<\/span>; Mic 3:5<\/span>). This interpretation makes the prophet <\/em> and the spiritual man, <\/em> or man that hath the spirit, <\/em> the false <\/em> prophet. If this is the correct interpretation the words “Israel shall mad” must be regarded as a parenthetical sentence, since the latter part of the verse, “for the abundance of thine iniquity,” must be connected with the announcement of judgment in the first part. But would a true <\/em> prophet call a false <\/em> prophet a spiritual man? <\/em> This is at least doubtful (Eze 13:3<\/span>); the expression is certainly more applicable to a true <\/em> prophet. If so here, the above interpretation cannot be correct. A second interpretation connects “Israel shall know it” with the preceding; Israel shall know the terrors of the judgment. With “the prophet” begins a new sentence, which continues to the end of the verse. According to this view, Hosea says that the true prophet has become a fool and madman; that is, he has become beside himself at the sight of the awful condition and the thought of the impending doom of the people. The awfulness of the expected calamity was indeed sufficient to drive mad a man with the sensitive nature of an Hosea. A third interpretation sees in the words “the prophet mad” a defiant reply of the people. They meet the exhortations of the prophet with a contemptuous sneer that he is a fool and a madman (2Ki 9:11<\/span>; compare Act 2:13<\/span>). These words the prophet takes up and says, The prophet has indeed gone mad, but it is your sin and his yearning sympathy for you which has made him so. It may be difficult to say which of these is the right interpretation; on the whole, the last seems preferable. <\/p>\n The great hatred <\/strong> R.V., “the enmity is great”; that is, the enmity manifested against the prophet (explained further in Hos 9:8<\/span>) helps to drive him mad. Some change the text and read “greatness of thy sin,” so as to bring it in accord with the parallel clause.<\/p>\n Hos 9:8<\/span> <\/strong> also presents serious difficulties. <\/p>\n The watchman of Ephraim was with my God <\/strong> R.V., “Ephraim was a watchman with my God.” Most commentators seem to prefer the construction adopted by the Revisers, but all recognize the difficulties of the clause. As a result there have been many translations and interpretations, and not a few emendations. Delitzsch, understanding watchman <\/em> in a bad sense, interprets, “The God who speaks by the prophet has in Ephraim a malignant spy instead of a humble observer”; for this reason the prophet is persecuted. More commonly, however, the word is used in a good sense, a watchman appointed by Jehovah <\/em> (Jer 6:17<\/span>; Eze 3:17<\/span>; Hab 2:1<\/span>, etc.). Therefore Keil and others interpret, “Ephraim (Israel) looks out for the prophecies or divine revelations with the God of the prophets, that is, at the side of Jehovah; in other words, it does not trust or follow its own prophets, who are not inspired by Jehovah.” These interpreters regard the prophets mentioned in the latter part of the verse as false prophets, who are to the people a snare of the fowler in all its ways; that is, everywhere they attempt to ensnare the people; even in the house of Jehovah they manifest their evil intentions (compare Amo 7:10-17<\/span>). These are two representative interpretations of the text as it stands; of these that of Delitzsch is preferable, for after condemning so persistently the attitude of Ephraim toward Jehovah it is not probable that Hosea would describe Ephraim as a watchman waiting longingly for divine revelations. But, even admitting that the Hebrew may possibly yield the thought suggested by Delitzsch, the expression is peculiar and un-Hebraic; and it is this feeling that accounts for the many emendations proposed. Of these the most simple is that of Cheyne, which requires only the addition of one letter ( ), which, he assumes, has fallen out accidentally at the beginning of one word because the preceding word ends with the same consonant. In addition, he connects the first clause with the second and reads the entire verse, “The watchman of Ephraim (so A.V.), appointed by my God (literally, from my God<\/em>), even the prophet a fowler’s snare is in all his ways, and enmity in the house of his God.” This gives a very satisfactory sense. <\/p>\n Watchman of Ephraim <\/strong> The prophet (compare Jer 6:17<\/span>). <\/p>\n Snare of a fowler <\/strong> Spread by the Israelites who seek to destroy the prophet. <\/p>\n The house of his God <\/strong> Either the sanctuary of Jehovah (Amo 7:10-17<\/span>), or house <\/em> may be used, as in Hos 8:1<\/span>; Hos 9:15<\/span>, in the sense of land. <\/em> Nowhere in the land is the prophet safe. All other emendations require more radical changes in the text. Nowack, by means of omissions, transpositions, and other changes, gets, “Hostility to the watchman is found in the house of his God; the prophet finds fowler’s snares in all his ways.” Harper, taking “enmity” over from Hos 9:7<\/span>, connecting the latter part of Hos 9:8<\/span> with 9a, and changing the latter, reads, “Enmity exists toward Ephraim’s watchman; the prophet (finds) the snares of the fowler in all his ways; in the (very) house of God they dig for him a deep pit.”<\/p>\n Hos 9:9<\/span>, as it now stands, forms a suitable conclusion. They have gone to the lowest depths of corruption. <\/p>\n As in the days of Gibeah <\/strong> Hosea refers again to this crime in Hos 10:9<\/span> (compare Jdg 19:22-30<\/span>; Jdg 20:46-48<\/span>).<\/p>\n That deed of shame was severely punished. Would Israel escape? Surely not. He will remember visit <\/strong> See on Hos 7:2<\/span>; Hos 8:13<\/span>.<\/p>\n ‘For, lo, they are gone away from destruction,<\/p>\n Egypt will gather them up,<\/p>\n Memphis will bury them.’<\/p>\n For when they went into exile they would leave behind them a scene of destruction. Israel and Samaria would have been totally destroyed. And in the bleak future that lay ahead they would be ‘gathered up’ by Egypt, and buried in the Egyptian city of Memphis, scene of a famous burial ground and of the pyramids. Hosea was using their knowledge of the past to bring home to them the seriousness of what was about to happen. All knew of how Israel had been enslaved in Egypt. And now it was to happen again, both in Assyria and in Egypt.<\/p>\n The picture of being ‘gathered up’ may have been a reference to the way in which YHWH had gathered up His people prior to leading them from Egypt, and then ‘gathered’ them to meet Him at the Tabernacle (Lev 8:4<\/span>). Now it would be Egypt who would gather them up. And it would not only be for a short period. It would be long enough for them to be buried there.<\/p>\n ‘Their pleasant things of silver,<\/p>\n Nettles will possess them,<\/p>\n Thorns will be in their tents.’<\/p>\n The consequence for them would be that their rich houses with their silver trimmings would become the haunt of nettles, and their colourful tents which they would have left behind as they were snatched away by the enemy, would be invaded by thorns.<\/p>\n Hos 9:6<\/span><\/em><\/strong>. <\/strong>The pleasant places, <\/em><\/strong>&c.<\/strong> The precious things which they had purchased for silver. <\/em>The words are obscure; but the meaning seems to be, that the Israelites, upon the approach of the enemy, should bury in the earth the more valuable parts of their furniture. <\/p>\n Hos 9:6 For, lo, they are gone because of destruction: Egypt shall gather them up, Memphis shall bury them: the pleasant [places] for their silver, nettles shall possess them: thorns [shall be] in their tabernacles.<\/p>\n Ver. 6. For, lo, they are gone because of destruction<\/strong> ] They are gone either into Egypt for refuge, or into the state of the dead, they are gone out of the world ( abierunt,<\/em> i.e.<\/em> obierunt<\/em> ). They shall perish by destruction, so some render it. When God had said in the former verse, “What will ye do,” they should have fallen down before him and said, “What wilt thou have us to do, Lord?” we know not what at all to do, but our eyes are toward thee. This had been right, and thus they might have disarmed God’s indignation; but they had other carnal shifts, and thought they could tell well enough what to do, and whither to go; whereupon they were so fully bent, that the prophet here reports them gone already. “For, lo, they are gone,” and got to Egypt; as various of them did doubtless during the siege, and after the sack of Samaria, when they were forced to shift for themselves as they could: but did they so “escape by iniquity. In thine anger cast down the people, O God,” saith David; and it is not more a prayer than a prophecy, Psa 56:7<\/span> , and this people had the proof of it. <\/p>\n <\/p>\n Egypt shall gather them<\/strong> ] Either for punishment or for burial, as Eze 29:5 Jer 8:2<\/span> , so that they fled but out of the smoke into the fire; and in running from death they ran to it; as the historian saith of those poor Scots at Musselborough Field, who, running for their lives, so strained themselves in their race, that they fell down breathless and dead. <\/p>\n <\/p>\n Memphis shall bury them<\/strong> ] Lest they should please themselves with vain hopes of return to their country, he shows that that shall never be; but they shall lay their bones in a strange land. Memphis (anciently called Noph, Isa 19:13<\/span> , or (as some will), No, Nah 3:8<\/span> , at this day Grand Cairo, famous for the pyramids and the kings’ sepulchres), Memphis, I say, a principal city of Egypt, shall be a Kibrothhattaavah to you, a place of sepulchres; especially then when Nebuchadnezzar, sent by God (who giveth him Egypt as his pay for his pains at Tyre), shall come and smite that land, and deliver such as are for death to death, and such as are for the sword to the sword, Jer 43:11<\/span> . <\/p>\n <\/p>\n The pleasant places for themselves, nettles shall possess them<\/strong> ] Heb. shall possess them as their inheritance; so that the Israelites nor their heirs shall ever repossess these pleasant places for their silver, i.e.<\/em> where they either laid up their silver (their repositories or countinghouses), or where they laid out their silver, either in costly buildings and sumptuous furniture, or else in idols and statues placed therein, to their no small charge and delight. These shall be ruined and overrun with nettles, thorns, and thistles, a token of horrible desolation, Isa 32:13<\/span> ; Isa 34:13<\/span> . Note hence, that as God spareth a place for a few good men found therein (as he would have done Sodom, which is now a place of nettles and salt pits, Zep 2:9 ), so a fruitful land bringeth he into barrenness (or saltness), for the wickedness of them that dwell therein, Psa 106:34-35<\/span> ; witness Judaea, that land of desire, Jer 22:27<\/span> , that garden of Eden, Joe 2:3<\/span> , that glorious land, Dan 11:16<\/span> , yea, glory of all lands, Eze 20:15<\/span> , now woefully waste and desolate; so is Grecia, formerly so famous for arms and arts; so are some parts of Germany, and so may England soon be (without the greater mercy of God, by a miracle of whose mercy, and by a prop of whose extraordinary patience, we have hitherto subsisted), I say, England, whose valleys now are like Eden, whose hills are as Lebanon, whose springs are as Pisgah, whose rivers are as Jordan, whose walls is the ocean, and whose defence is the Lord Jehovah.<\/p>\n because of = from. <\/p>\n Egypt = [yet] Egypt. Compare Hos 7:16. <\/p>\n shall gather them up = shall rake them out [for manure, or for burning]; not for burial in their own land; this would be ‘asaph. But here it is kabaz. (Jer 8:2. Eze 29:5.)<\/p>\n Memphis. The capital of Lower Egypt (near Cairo). Now Mitrahumy; also called Noph. <\/p>\n tabernacles = tents. Hebrew. ‘ohel (App-40.); “tents” being put by Figure of speech Metonymy (of Adjunct), App-6, for the place where their tents were pitched. <\/p>\n they: Deu 28:63, Deu 28:64, 1Sa 13:6, 2Ki 13:7 <\/p>\n destruction: Heb. spoil, Hos 7:13 <\/p>\n Egypt: Hos 9:3, Hos 7:16, Hos 8:13, Hos 11:11, Isa 11:11, Isa 27:12, Zec 10:10, Zec 10:11 <\/p>\n nettles: or, their silver shall be desired, the nettle shall, etc. Heb. the desire of. Hos 10:8, Psa 107:34, Pro 24:31, Isa 5:6, Isa 7:23, Isa 32:13, Isa 34:13 <\/p>\n Reciprocal: 2Ki 14:9 – The thistle Jer 42:22 – in the Eze 30:13 – Noph Hos 9:12 – woe Hos 11:5 – shall not<\/p>\n Hos 9:6. Most of this verse is figurative and refers to the shameful interest that Israel had shown for the heathen countries. That very interest will prove to be the undoing of the nation, as much so as if it had been taken bodily to Egypt.<\/p>\n 9:6 For, lo, they are gone because of {g} destruction: Egypt shall gather them up, Memphis shall bury them: the pleasant [places] for their silver, nettles shall possess them: thorns [shall be] in their tabernacles.<\/p>\n (g) Even though they think to escape by fleeing the destruction that is at hand, yet they will be destroyed in the place where they flee for help.<\/p>\n The Israelites would leave their land because of the destruction Yahweh would send. Egypt and Memphis, as two undertakers, would bury the exiles. Memphis (near modern Cairo) was an Egyptian city famous as a burial site because of the pyramid tombs there. Back in the land weeds would overgrow the Israelites’ abandoned treasures, and thorns would take over their houses (cf. Deu 28:36-46).<\/p>\n For, lo, they are gone because of destruction: Egypt shall gather them up, Memphis shall bury them: the pleasant [places] for their silver, nettles shall possess them: thorns [shall be] in their tabernacles. 6. Hosea ‘in the Spirit’ sees the Israelites already being carried into captivity. because of destruction ] Rather, from the devastation. They … Continue reading “Exegetical and Hermeneutical Commentary of Hosea 9:6”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-22225","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/22225","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/comments?post=22225"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/22225\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=22225"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=22225"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=22225"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Calvin’s Complete Commentary<\/b><\/i><\/h4>\n
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Whedon’s Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: Commentary Series on the Bible by Peter Pett<\/b><\/i><\/h4>\n
Fuente: Commentary Series on the Bible by Peter Pett<\/b><\/i><\/h4>\n
Fuente: Commentary on the Holy Bible by Thomas Coke<\/b><\/i><\/h4>\n
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Companion Bible Notes, Appendices and Graphics<\/b><\/i><\/h4>\n
Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n
Fuente: Combined Bible Commentary<\/b><\/i><\/h4>\n
Fuente: Geneva Bible Notes<\/b><\/i><\/h4>\n
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"