The Book of Hosea is one of the books of the Minor Prophets in the Old Testament of the Bible.这本书的何西阿就是其中的书籍该未成年人的先知，在旧约的圣经。 Its name is taken from the prophet Hosea, who lived in the northern kingdom between 755 and 725 BC.它的名字是从先知何西阿，谁住在北部的英国之间的755和725年。 The book is divided into two parts.这本书分为两部分。 The first part (chaps. 1 - 3) tells the story of Hosea's marriage to an unfaithful wife.第一部分（第一章1 -3 ）故事讲述何西阿的婚姻不忠的妻子一。 Hosea used this personal tragedy as a parable of the relationship between God and Israel.何西阿利用这一个人的悲剧作为一个寓言之间的关系，上帝和以色列。 In the second part (chaps. 4 - 14) the theme of unfaithfulness is developed.在第二部分（第一章4 -1 4）的主题是不忠的发展。 The prophet rebukes corrupt leaders and priests and chastises the Israelites for their superstition and idolatry. Hosea was the first biblical writer to use the imagery of marriage as an illustration of the relationship between God and his people.先知指责腐败的领导人和司铎和chastises以色列人为他们的迷信和崇拜。 何西阿是第一圣经作家使用的意象婚姻的一个例子之间的关系，上帝和他的人民。
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Bibliography
参考书目
JL Mays, Hosea, A
Commentary (1969); G Cohen, and HR Vandermey, eds., Hosea and Amos (1981); JM
Ward, Hosea, A Theological Commentary (1966).的JL mays ，何西阿，评论（ 1969年）
;克科恩，和HR vandermey编，何西阿和Amos （ 1981年） ; jm病房，何西阿，神学评（ 1966年） 。
Hosea, salvation, the son of Beeri, and author of the book of prophecies bearing his name.何西阿，救国，儿子beeri ，和本书的作者的预言轴承他的名字。 He belonged to the kingdom of Israel.他属于王国以色列。 "His Israelitish origin is attested by the peculiar, rough, Aramaizing diction, pointing to the northern part of Palestine; by the intimate acquaintance he evinces with the localities of Ephraim (5:1; 6:8, 9; 12:12; 14:6, etc.); by passages like 1:2, where the kingdom is styled the land, and 7:5, where the Israelitish king is designated as our king." “他israelitish原产地证明是由特殊的，粗糙， aramaizing词，指出北部的一部分，巴勒斯坦;由亲密的熟人，他表现出与地方ephraim （ 5时01分; 6时08分， 9 ; 12时12分; 14 ： 6 ，等等） ;由通道一样， 1点02分，而英国是风格的土地，和7时05分，而israelitish国王被指定为我们的国王“ 。 The period of his ministry (extending to some sixty years) is indicated in the superscription (Hos. 1: 1, 2).期间，他的部（扩展到一些60年）表示，在superscription （ hos. 1 ： 1 ， 2 ） 。 He is the only prophet of Israel who has left any written prophecy.他是唯一的先知，以色列谁留下任何书面的预言。
(Easton Illustrated Dictionary) （伊斯顿说明字典）
This book stands first in order among the "Minor Prophets."这本书的第一站，以便之间的“小先知” 。 "The probable cause of the location of Hosea may be the thoroughly national character of his oracles, their length, their earnest tone, and vivid representations." “可能的原因的位置何西阿可能是彻底的民族性，他签，他们的长度，其认真的语气，和生动的交涉” 。 This was the longest of the prophetic books written before the Captivity.这是最长的预言所撰写的书籍前，圈养的。 Hosea prophesied in a dark and melancholy period of Israel's history, the period of Israel's decline and fall.何西阿预言，在一个黑暗而忧郁的时期，以色列的历史，期间，以色列的衰亡。 Their sins had brought upon them great national disasters.他们的罪孽带来了他们的伟大的民族灾难。 "Their homicides and fornication, their perjury and theft, their idolatry and impiety, are censured and satirized with a faithful severity." “他们的凶杀案和私通，他们的伪证罪和盗窃，他们的偶像崇拜与impiety ，谴责和讽刺与忠实的严重性” 。 He was a contemporary of Isaiah.他是当代的以赛亚书。 The book may be divided into two parts, the first containing chapters 1-3, and symbolically representing the idolatry of Israel under imagery borrowed from the matrimonial relation.这本书可分为两部分，第一部分包含的章节1-3 ，和极具象征意义的代表以色列的偶像崇拜下的意象，从借来的婚姻关系。
The figures of marriage and adultery are common in the Old Testament writings to represent the spiritual relations between Jehovah and the people of Israel.数字婚姻和通奸是共同在旧约圣经的著作为代表的精神之间的关系耶和华和以色列人民。 Here we see the apostasy of Israel and their punishment, with their future repentance, forgiveness, and restoration.在这里，我们看到了叛教以色列和他们的处罚，与他们的未来悔改，宽恕和恢复。 The second part, containing 4-14, is a summary of Hosea's discourses, filled with denunciations, threatenings, exhortations, promises, and revelations of mercy.第二部分，包含4月14日，是一个总结何西阿的话语，充满了谴责， threatenings ，嘱托，承诺，及启示手软。 Quotations from Hosea are found in Matt.报价何西阿被发现在马特。 2:15; 9:15; 12:7; Rom. 2时15分; 9时15分; 12时07分;光碟。 9:25, 26. 9时25分， 26 。 There are, in addition, various allusions to it in other places (Luke 23:30; Rev. 6:16, comp. Hos. 10:8; Rom. 9:25, 26; 1 Pet. 2:10, comp. Hos. 1:10, etc.).有，此外，各种典故，以它在其他地方（路加福音23时30分;牧师6时16分，可比。居屋。 10时08分;光碟。 9时25分， 26 ;一宠物。 2时10分，可比。居屋。 1:10 ，等等） 。 As regards the style of this writer, it has been said that "each verse forms a whole for itself, like one heavy toll in a funeral knell."至于作风，这作家，它已表示， “每首诗，形成了一个整体为自己，像一个沉重的代价在一个葬礼丧钟” 。 "Inversions (7:8; 9:11, 13; 12: 8), anacolutha (9:6; 12:8, etc.), ellipses (9:4; 13:9, etc.), paranomasias, and plays upon words, are very characteristic of Hosea (8:7; 9:15; 10:5; 11:5; 12:11)." “反演（ 7时08分; 9时11分， 13人; 12 ： 8 ） ， anacolutha （ 9时06分; 12时08分，等） ，椭圆（ 9时04分; 13时09分，等） ， paranomasias ，并发挥后换言之，是非常的特点，何西阿（ 8时07分; 9时15分; 10时05分; 11时05分; 12时11分） “ 。
(Easton Illustrated Dictionary) （伊斯顿说明字典）
NAME AND COUNTRY姓名和国家
Osee (Hôsheá‘–Salvation), son of Beeri, was one of the Minor Prophets, and a subject of the Ephraimite Kingdom which he calls "the land", whose king is for him "our king", and the localities of which are familiar to him, while he speaks of Juda but seldom and does not even make mention of Jerusalem. osee （ hôsheá' -救赎）的儿子， beeri ，是一个未成年人的先知，和一个主题的ephraimite英国，他呼吁“土地” ，其国王是为他“我们的国王” ，各地，其中有熟悉他，虽然他说话的juda ，但很少和甚至没有提及耶路撒冷。
TIME OF HIS MINISTRY当时他的部
According to the title of the book, Osee prophesied during the reign of Jeroboam II in Israel, and in the time of Ozias, Joatham, Achaz, and Ezechias, kings of Juda, hence from about 750 to 725 BC The title, however, is not quite satisfactory and does not seem to be the original one, or, at least, to have been preserved in its primitive form.根据图书的书名， osee预言统治期间jeroboam二，在以色列，并在时间的ozias ， joatham ，阿哈茨，埃泽希亚什，国王juda ，因此，从约750至725年的标题，但是，不太令人满意，似乎并没有得到原来的一， ，或至少已被保存在其原始形式。 None of the historical allusions with which the prophecy is filled appears to be connected with any event later than the reign of Manahem (circa 745-735); there is nothing concerning the Syro-Ephraimite war against Juda, nor the terrible intervention of Tiglath-Pileser III (734-733).没有历史典故与该预言是填补似乎与任何事件不迟于统治manahem （大约745-735 ） ;有没有关于syro - ephraimite战争juda ，也不是可怕的干预tiglath - pileser三（ 734-733 ） 。 The era of the Prophet, therefore, if it is to be judged from his writings, ought to be placed about 750-735; he was perhaps contemporaneous with the closing years of Amos and certainly with the first appearance of Isaias.时代的先知，因此，如果它是衡量从他的著作，应该放在约750-735 ;他也许是当代与关闭多年的阿莫斯和肯定与首次出现伊萨亚斯。 The reign of Jeroboam II was marked by great and glorious external prosperity; but this prosperity contributed to make the political and religious decadence more rapid.统治jeroboam第二标志是伟大而光荣的外部繁荣，但繁荣的贡献，这使政治和宗教的颓废，更迅速。 Political dissolution was approaching.政治解散接近。 Zachary, son of Jeroboam, was assassinated after a reign of six months.黄伟贤，儿子jeroboam ，被暗杀后，统治六个月。 His murderer, Sellum, retained the sceptre but one month, and was put to death by Manahem, who occupied the throne for ten years, 745-735.他的凶手， sellum ，保留了权杖，但一个月，并提出死刑manahem ，谁占领的宝座，为十年， 745-735 。 Israel was hastening to its ruin, which was to be completed by the taking of Samaria by Sargon (722).以色列正在加速其破产，这是要完成所采取的撒马利亚由萨尔贡（ 722 ） 。
THE BOOK OF OSEE这本书的osee
It always occupies the first place among the twelve minor prophets, most probably on account of its length.它始终占据第一的地方，其中12小先知，极有可能是考虑到它的长度。 In point of time Amos preceded it.在的时间点之前，阿莫斯。 The book is divided into two distinct parts: cc.这本书分为两个截然不同的部分：消委会。 i-iii, and cc. I至III ，和CC 。 iv-xiv.四-十四。 (a) In the first part, Osee relates how, by order of Jahve, he wedded Gomer, a "wife of fornications", daughter of Debelaim, in order to have of her "children of fornications":–symbols, on the one hand, of Israel, the unfaithful spouse who gave to Baal the homage due to Jahve alone; and, on the other, figures of the children of Israel, who in the eyes of Jahve, are but adulterous children. （一）在第一部分， osee涉及如何，命令jahve ，他wedded gomer ， “妻子fornications ” ，女儿debelaim ，在为了有她的“儿童fornications ” ： -符号，对一个另一方面，以色列，不忠的配偶谁给巴力的参拜，由于jahve单; ，另一方面，数字的儿童以色列，谁在眼中jahve ，但通奸的儿童。 The outraged husband incites the children against their guilty mother, whom he prepares to punish: while for the children themselves is reserved a fate in keeping with their origin.愤怒的丈夫，煽动孩子们对他们的有罪的母亲，他准备惩罚：而对于儿童本身是预留的命运，在符合其原产地。 The first is named Jezrahel–the reigning dynasty is about to expiate the blood shed by its ancestor Jehu in the valley of Jezrahel.首先是名为jezrahel -执政王朝即将expiate血液棚其祖先jehu在山谷jezrahel 。 The second is a daughter, Lô-Ruhamah, "disgraced"–Jahve will be gracious no more to his people.二是一个女儿， lô -路哈玛， “蒙羞” - jahve将殷勤没有更多他的人民。 The third is called Lô- ‘Ammi, "not my people"–Jahve will no longer recognize the children of Israel as his people.第三是所谓的lô - ' ammi ， “不是我的人” - jahve将不再承认儿童以色列作为他的人民。 However, mercy will have the last word.不过，慈悲将有硬道理。 Osee is commanded to receive Gomer again and to prepare her, by a temporary retirement, to renew conjugal intercourse–Israel was to prepare herself in captivity to resume with Jahve the relationship of husband and wife. osee是指挥接收gomer再次，并作好准备她的，由一个临时退休，延长夫妻性交-以色列正在准备自己圈养的恢复与jahve的关系，丈夫和妻子的。 Is the marriage of Osee historical or purely allegorical?是婚姻的osee历史或纯粹的寓言呢？ The hypothesis most in favour at present says that the marriage is historical, and the grounds for it are, (1) the obvious sense of the narrative; (2) the absence of any symbolical sense in the words Gomer and Debelaim; (3) that the second child is a daughter.假设最赞成，目前说，婚姻是历史，以及它的理由是， （ 1 ）明显的意识，叙事; （ 2 ）没有任何象征意义的话gomer和debelaim ; （ 3 ）这第二个孩子是女儿。 It appears to us, however, with Davidson (Hastings, "Dict. of the Bible", II, 421 sqq.) and Van Hoonacker, that the first reason is not convincing.在我们看来，不过，与戴维森（黑斯廷斯， “翻译字典。的圣经” ，第二章， 421 sqq ）和Van hoonacker认为，第一个原因是没有说服力。 A careful reading of cc. 1仔细阅读消委会。 i-iii discloses the fact that the action is extremely rapid, that the events are related merely in order to express a doctrine, and, moreover, they appear to take place within the single time requisite to one or two speeches. I至III披露的事实，即行动是非常快速，该事件有关的，只是为了表达一种理论，此外，他们似乎发生在单一时间，所需的一个或两个发言。 And yet, if these events are real, a large part of the Prophet's life must have been spent in these unsavoury circumstances.然而，如果这些事件是真实的，很大一部分先知的生命，必须是被用在这些unsavoury的情况。 And again, the names of the children appear to have been bestowed just at the time that their meaning was explained to the people.再次，姓名，孩子似乎已经赐予的只是在时间，他们的意思是解释，向人民负责。 This is especially the case with regard to the last child: "Call his name, Not my people: for you are not my people …" Another reason for doubting this hypothesis is that it is difficult to suppose that God ordered His Prophet to take an unfaithful wife mearely with a view to her being unfaithful and bearing him adulterous children.这是尤其如此就以最后一个孩子： “呼叫他的名字，不是我的人：你是不是我的人… … ”另一个理由怀疑这一假说是，这是很难假设上帝命令他的先知采取一不忠的妻子mearely ，以期她不忠和轴承他通奸的儿童。 And how are we to explain the fact that the prophet retained her notwithstanding her adultery till after the birth of the third child, and again received her after she had been in the possession of another?和我们如何解释的事实，即先知保留了她，尽管她通奸到出生后的第三个孩子，再次收到她后，她已在拥有另一个？ That the second child was a daughter may be explained by dramatic instinct, or by some other sufficiently plausible motive.这第二个孩子是女儿，可能被解释戏剧性的本能，或由其他一些不够合理的动机。 There remain the names Gomer and Debelaim.仍然存在的姓名gomer和debelaim 。 Van Hoonacker proposes as possible translations: consummation (imminent ruin), doomed to terrible scourges; or top (of perversity), addicted to the cakes of figs (oblations offered to Baal).范hoonacker建议尽可能翻译：圆满（即将破产） ，注定要可怕的祸害;或顶端（变态） ，上瘾到月饼的无花果（ oblations提供给巴力） 。 Nestle also translates Bath Debelaim by daughter of the cakes of figs, but in the sense of a woman to be obtained at a small price (Zeitsch. für alttest. Wissenschaft, XXIX, 233 seq.).雀巢公司也转换浴debelaim由女儿的蛋糕的无花果，但在意义上一名女子，以获得在一个小价格（ zeitsch. f黵alttest 。 wissenschaft ，第29届233条） 。 These are but conjectures; the obscurity may be due to our ignorance.但这些都是猜测;不了了之，可能是由于我们的无知。 Certain it is at least that the allegorical meaning, adopted by St. Jerome, satisfies critical exigencies and is more in conformity with the moral sense.一定是至少的寓言的意思，通过圣杰罗姆，满足了关键的紧迫性和更多的是在符合道德意识。 The doctrinal meaning is identical in either case and that is the only consideration of real importance.理论意义是相同的在这两种情况下，这是唯一的考虑真正重要的。
(b) The second part of the book is the practical and detailed application of the first. （二）的第二部分，这本书是实际和详细的应用第一。 Van Hoonacker divides it into three sections, each of which terminated with a promise of salvation (iv-vii, 1a … vii, 1b-xi … xii-xiv).范hoonacker划分成三个部分，每一部分终止与承诺救亡（第四至第七，第1 A …七， 1 B款喜…第十二至十四） 。 We may accept this division if we also admit his ingenious interpretation of vi, 11-viii, 1a:–And yet Juda, I shall graft on thee a branch (of Ephraim) when I shall re-establish my people; when I shall heal Israel.我们可能会接受这样的分工，如果我们还承认，他巧妙的解释，六， 11 -第八，第1 A ： - ，但juda ，我会移植对你的一个分支（ ephraim ）时，我会重新建立我的人;时，我会愈合以色列。 In the first section he speaks almost exclusively of religious and moral corruption.在第一部分，他的讲话几乎完全是对宗教和道德腐败。 The princes and especially the priests are chiefly responsible for this and it is on them that the punishment will principally fall; and as he speaks simply of the "house of the king" it would appear that the dynasty of Jehu still occupied the throne.王子，尤其是牧师，主要负责这项工作，这是对他们的处罚将主要下降;和他说话简单的“众议院国王”这样看来，该王朝的jehu仍是被占领的宝座。 It is different in the following chapters.它不同于在下面的章节。 In vii, 1a- viii, the political and social disorders are especially emphasized.在第七章，第1 A八，政治和社会障碍，特别强调。 At home there are conspiracies, regicides, anarchy, while abroad alliances with foreign powers are sought.在家里有阴谋， regicides ，无政府状态，而国外的联盟，与外国列强的是报批。 No doubt Menahem was already reigning.毫无疑问， menahem已经执政。 And yet the religious disorders remained the principal object of the prophet's reprobation.然而，宗教障碍仍然是主要的对象先知的reprobation 。 And in spite of all, mercy ever retains its prerogatives.和，尽管所有，慈悲以往任何时候都保持其特权。 Jahve will gather together again some day His scattered children. jahve将聚集一堂，再次有一天，他的分散的儿童。 In the last section it is felt that the final catastrophe is close at hand; and, nevertheless, once again, love remains victorious.在最后一节，这是认为，最后的灾难是密切在手;及，然而，一旦再次，爱仍然是取得胜利。 The book ends with a touching exhortation to the people to turn to God who on His part promises the most tempting blessings.这本书完一个感人的劝告，向人民负责，把给上帝，谁对他的一部分，承诺最诱人的祝福。 An epiphonema reminds at last every one that the good and the wicked shall receive the retribution each has merited. 1 epiphonema想起在去年的每一个好和坏，应得到报应，各有值得。
STYLE AND TEXT风格和文字
St. Jerome has described in a few words the style of our Phrophet: "Osee commaticus est, et quasi per sententias loquens."圣杰罗姆曾形容在几句话的作风，我们的phrophet ： “ osee commaticus预测等准每sententias loquens ” 。 (PL, XXVIII, 1015.) An intense emotion overpowers the Prophet at the sight of his dying country. （特等，二十八， 1015年） 。激烈的情感overpowers先知在看到他垂死的国家。 He manifests this grief in short broken phrases with little logical sequence, but in which is revealed a tender and afflicted heart.他体现了这个悲痛在短期内打破词组与小的逻辑顺序，但在这是透露了一个招标和折磨的心。 Unfortunately the notorious obscurity of the Prophet hides many details from our view; this obscurity is due also to many allusions which we cannot grasp, and to the imperfect condition of the text.不幸的臭名昭著的默默无闻的先知隐藏许多细节，从我们的看法;不了了之，这是由于还很多典故的，我们不能把握，以及不完善的条件的案文。 The question has been raised as to whether we possess it at least in its substantial integrity.这个问题已提出是否我们拥有它，至少在其可观的完整性。 Some critics claim to have discovered two main series of interpolations; the first, of small extent, consists of texts relative to Juda; the second, which is of far greater importance, consists of the Messianic passages which, it is said, lie outside the range of the prophet's vision.一些批评者声称已经发现两个主要的一系列插值;第一，小的程度，构成文本的相对juda ;第二，这是迄今为止，更重要的，构成了救世主的通道，这是说，不在一系列的先知的抱负。 It is possible to detect several probable glosses in the first series: the second assertion is purely arbitrary.这是有可能发现数美化可能在第一系列：第二断言，纯粹是任意性。 The Messianic texts have all the characteristics of Osee's style; they are closely connected with the context and are entirely in accordance with his general doctrines.该弥赛亚文本的所有特征， osee的作风，他们是密切联系的背景和完全是按照他的一般理论。
TEACHING教学
It is fundamentally the same as that of Amos:–the same strict Monotheism, the same ethical conception which paves the way for the Beati pauperes and the worship which must be in spirit and in truth.这是从根本上一样，即对阿莫斯： -同时严格的一神教，同样的道德观，铺平了道路，为贝亚蒂pauperes和崇拜，必须在精神上和真理。 Only Osee lays much more stress on the idolatry which perhaps had been increased in the interval and was in any case better known to the Ephraimite Prophet than to his Judean predecessor.只有osee奠定了更为胁迫对偶像崇拜，这或许已增加在时间间隔，并在任何情况下更好地了解该ephraimite先知比他的前任朱迪亚。 And Amos had in return a much more extended historical and geographical horizon.和Amos已在返回一个更为扩展的历史和地理的视野。 Osee sees but the dying Israel. osee看到，但死亡的以色列。 His characteristic point of view is the bond between Jahve and Israel.他的特点的角度来看是债券之间的jahve和以色列。 Jahve is the spouse of Israel, the bride of Jahve,–a profoundly philosophical and mystical image which appears here for the first time and which we find again in Jeremias, Ezechiel, Canticle of Canticles, Apocalypse, etc. jahve是配偶，以色列，新娘的jahve ，一个深刻的哲理和神秘的形象出现在这里的第一时间，而我们找到再次在jeremias ， ezechiel ， canticle的canticles ，启示等。
A. The Ancient Alliance答：古代联盟
Jahve has taken to Himself His spouse by redeeming her out of the bondage of Egypt. jahve已采取对自己的配偶，由她挽救出来的枷锁埃及。 He has united Himself to her on Sinai.他有美国自己，她对西奈半岛。 The bride owed fidelity and exclusive love, trust, and obedience to the spouse; but alas!新娘所欠的保真度和排他性的爱，信任和服从的配偶;但可惜！ how has she observed the conjugal compact?如何，她观察到夫妻紧凑？ Fidelity.–She has prostituted herself to the Baals and Astartes, degrading herself to the level of the infamous practices of the Canaanite high places. fidelity. -她卖淫她向baals和astartes ，有辱人格的自己的水平，臭名昭著的做法，该canaanite高的地方。 She has worshipped the calf of Samaria and has given herself up to every superstition.她崇拜的犊牛的撒马利亚和已作出了自己的每一个迷信。 No doubt she has also paid homage to Jahve, but a homage wholly external and carnal instead of the adoration which must be above all things internal and which He Himself exacts: "With their flocks, and with their herds they shall go to seek the Lord, and shall not find him…" (v, 6).毫无疑问，她还敬意，以jahve ，但参拜的全外部和肉体，而是崇拜必须高于一切事物的内部和他本人付出： “与他们的群，并与他们的畜群，他们将继续寻求主，不得找到他… … “ （五，六月） 。 "For I desire mercy and not sacrifice: and the knowledge of God more than holocausts" (vi, 6). “我的愿望，慈悲与不牺牲：和知识，上帝以上的大屠杀” （六，六） 。 Trust has failed in like manner.信托基金已无法像在地。 Costly alliances were sought with other nations as though the protection of the spouse were not sufficient:–"Ephraim hath given gifts to his lovers (viii, 9). He hath made a covenant with the Assyrians, and carried oil into Egypt" (Vulgate, xii, 1).昂贵的联盟，征询与其他国家的作为，虽然保护配偶不足以： -“ e phraim智慧赐给的礼物，以他的情人（八，九） 。祂所作出了公约与亚述人，并进行石油进入埃及” （武加大，第十二章， 1 ） 。 The very favours which she has received from Jahve in her ingratitude she ascribes to false gods.非常赞成，她已收到来自jahve在她的ingratitude她赋予虚假神。 She said: "I will go after my lovers, that gave me my bread, and my water, my wool, and my flax" (Vulgate, ii, 5).她说： “我会去后，我的情人，这给了我我的面包，和我的水，我的羊毛，亚麻和我” （武加大，二，五） 。 Obedience:–All the laws which govern the pact of union have been violated: "Shall I write to him [Ephraim] my manifold laws which have been accounted as foreign" (viii, 12).服从：所有的法律，执政联盟的条约已违反了： “我将写信给他[ ephraim ]我的多方面的法律，其中已计入作为外国” （第八， 12 ） 。 It is a question here at least primarily of the Mosaic legislation.这是一个问题，在这里，至少主要是镶嵌法例。 Osee and Amos in spite of contrary opinion knew at least in substance the contents of the Pentateuch. osee和Amos在，尽管知道了相反的意见，至少在实质的内容，该pentateuch 。 Anarchy is therefore rife in politics and religion: "They have reigned but not by me: they have been princes, and I knew not: of their silver, and their gold they have made idols to themselves" (viii, 4).陷入无政府状态，因此，充斥在政治和宗教： “他们的统治，但不是由我说：他们已王子，我知道不是：他们的银，和他们的黄金他们所提出的偶像，以自己是” （八， 4 ） 。
The root of all these evils is the absence of "knowledge of God" (iv-v) for which the priest especially and the princes are to blame, an absence of theoretical knowledge no doubt, but primarily of the practical knowledge which has love for its object.的根源，所有这些邪恶是没有“知识的上帝” （四-五）为神父，尤其是和王子是咎由自取，没有理论知识，毫无疑问，但主要的实用知识，其中有爱其对象。 It is the absence of this practical knowledge chiefly that Osee laments.这是没有这本实用的知识，主要是认为osee感叹。 The Prophet employs yet another symbol for the bond of union.先知雇用的又一象征，为债券的联盟。 He sets forth in some exquisite lines the symbol of the chosen son.他阐述了在一些精品线路的象征，所选择的儿子。 Jahve has given birth to Israel by redeeming it out of the bondage of Egypt. jahve已发出出生以色列的挽救出来的枷锁埃及。 He has borne it in his arms, has guided its first feeble steps and sustained it with bonds of love; he has reared and nourished it (xi, 1 sq.) and the only return made by Ephraim is apostasy.他承担了它在他的手臂，引导其第一微弱的步骤和持续的，它与债券的爱情，他已饲养和营养，它（十一， 1平方米）和唯一的回报所作出的ephraim是叛教。 Such is the history of the covenant.这是历史的盟约。 The day of retribution is at hand; it has even dawned in anarchy, civil war, and every kind of scourge.当天，报应是在手;它甚至曙光在无政府状态，内战，和每一个种祸害。 The consummation is imminent.该圆满是迫在眉睫。 It would seem that repentance itself would be unable to ward it off.它似乎有悔罪本身将无法病房将它关闭。 As later Jeremias, so now Osee announces to his people with indescribable emotion the final ruin: Jezrahel "Disgraced".作为后来jeremias ，所以现在osee宣布，他的人与不可名状的情绪，最后断送： jezrahel “蒙羞” 。 "Not my people." “不是我的人” 。 The children of Israel are about to go into exile, there they "shall sit many days without king, and without prince, and without sacrifice, and without altar, and without ephod and without teraphim" (iii, 4).儿童以色列即将进入流亡，在那里他们“应静坐多天没有国王，并没有王子，并没有牺牲，没有祭坛，并没有ephod ，并没有teraphim ” （三，四） 。 National authority shall come to an end and public national religion will be no more.国家主管部门应告一段落，和公共民族宗教不会再有。
B. The New Covenant二，新的盟约
Yet the love of Jahve will change even this evil into a remedy.然而，爱jahve会改变，甚至这一邪恶成为一个补救的办法。 The unworldly princes now separated from the people, will no longer draw them into sin.该unworldly王子现在脱离人民，将不再吸引他们到单仲偕。 The disappearance of the external national religion will cause the idolatrous sacrifices, symbols, and oracles to disappear at the same time.失踪的外部民族宗教，会导致idolatrous牺牲，符号和签消失在同一时间内。 And the road will be open to salvation; it will come "at the end of days".和道将开放给救国;它会“在去年底天” 。 Jahve cannot abandon forever His chosen son. jahve不能放弃，他永远选择的儿子。 At the very thought of it He is filled with compassion and his heart is stirred within him.在很想到这，他是充满同情和他的心是激起内部的他。 Accordingly after having been the lion which roars against his guilty people He will roar against their enemies, and His children will come at the sound of His voice from all the lands of their exile (xi, 10 sq.).据此后，一直是狮子注重成果的年度报告对他的有罪的人，他将注重成果的年度报告对他们的敌人，和他的孩子们会来的声音，他的声音来自所有的土地，他们的流亡（十一， 10平方米） 。 It will be, as it were, a new exodus from Egypt, Juda will be reinstated and a remnant of the tribe of Ephraim shall be joined with him (vi, 11- vii, 1a).它将，因为它被一个新的出埃及记来自埃及， juda将恢复和残余部落ephraim应加入与他（六， 11 -七， 1 A）条。 "The children of Israel shall return and shall seek the Lord their God, and David their king" (iii, 5). “孩子们的以色列应归还，并应寻求耶和华他们的神，和大卫他们的国王” （三，五） 。 The new alliance shall never be broken: it shall be contracted in justice and in righteousness, in kindness and in love, in fidelity and knowledge of God.这个新的联盟永远不得突破：它应在合同正义和在正义，在善良和在恋爱，在保真度和知识的上帝。 There shall be reconciliation with nature and peace among men and with God.应与自然的和解与和平之间的男子和与上帝。 Prosperity and unlimited extension of the people of God shall come to pass, and the children of this new kingdom shall be called the sons of the living God.繁荣和无限期延长人民的上帝的应来通过，和孩子们这个新的英国应所谓的儿子活着的上帝。 Great shall be the day of Jezrahel (the day when "God will sow"); (ch. ii), ch.伟大的应是天的jezrahel （天当“上帝将母猪” ） ; （ ch.二） ，甲烷。 i, 1-3 (Vulgate, i, 10-ii, 1) ought likely to be set at the end of ch.一，一月三日（武加大，我， 10 -二， 1 ）应该有可能定在年底的CH 。 ii.二。 Cf.比照。 Condamin in "Revue biblique", 1902, 386 sqq.孔达曼在“杂志biblique ” ， 1902年， 386 sqq 。 This is an admirable sketch of the Church which Christ is to found seven and a half centuries later.这是一个令人钦佩的示意图教会的基督是发现7一个半世纪后。 The doctrine of Osee, like that of Amos, manifests a transcendence which his historical and religious surroundings cannot explain.中庸osee一样的阿莫斯，体现了超越他的历史和宗教的环境无法解释。 Digitus Dei est hic. digitus dei预测这里。
Publication information Written by Jean Calès.出版信息的书面由Jean calès 。 Transcribed by WGKofron.转录由wgkofron 。 With thanks to Fr.与感谢神父。 John Hilkert and St. Mary's Church, Akron, Ohio The Catholic Encyclopedia, Volume XI.约翰hilkert和圣玛丽教堂，美国俄亥俄州阿克伦城天主教百科全书，货量十一。 Published 1911. 1911年出版。 New York: Robert Appleton Company.纽约：罗伯特阿普尔顿公司。 Nihil Obstat, February 1, 1911. nihil obstat ， 1911年2月1日。 Remy Lafort, STD, Censor.的Remy lafort ，性病，检查员。 Imprimatur. imprimatur 。 +John Cardinal Farley, Archbishop of New York +约翰farley枢机主教，大主教，纽约
Bibliography参考书目
Among Catholic commentaries cf.其中天主教评论比照。 especially VAN HOONACKER, Les douze petits prophètes (Paris, 1908).尤其是客货车hoonacker ，本港就业辅导组douze petits prophètes （巴黎， 1908年） 。 Among Protestant works HARPER, A Critical and Exegetical Commentary on Amos and Hosea (Edinburgh, 1905), a commentary of Liberal tendencies.其中新教工程哈珀，一个关键和训诂的评论阿莫斯和何西阿（爱丁堡， 1905 ） ，评论的自由倾向。
ARTICLE HEADINGS:文章标题：
-Biblical Data: -圣经的数据：
Contents and Analysis.内容和分析。
Time of Composition.时间组成。
-Critical View:关键的看法：
Authenticity and Integrity of the Book.真实性和完整性的这本书。
Importance for Israel's Religious Development.的重要性，对以色列的宗教发展。
-Biblical Data: -圣经的数据：
The contents of the book may be summarized as follows: Part i., ch.的内容，这本书可归纳如下：第一部分，甲烷。 i.-iii.-Two symbolical actions:一- iii. - 2象征性的行动：
(a) At the command of Yhwh, Hosea takes to wife an adulterous woman, as a symbol of the people of Israel, who have deserted their God and must be punished for their desertion, but who will be restored to Yhwh's favor after a time of probation. （ a ）在指挥yhwh ，何西阿所采取的妻子通奸一女，作为一个象征，对以色列人民来说，谁有遗弃他们的神和必须受到惩罚，为他们的遗弃，但谁将恢复到yhwh的主张经过一段时间感化。
(b) At the further command of Yhwh, Hosea is once more married to his former, unfaithful wife, as a symbol of the enduring love of Yhwh for His people in spite of their faithlessness. （ b ）在进一步的指挥yhwh ，何西阿是再一次结婚，他的前，不忠的妻子，作为一个象征，持久的爱yhwh为他的人民，尽管他们的faithlessness 。
Contents and Analysis.内容和分析。
Part ii., ch.第二部分，甲烷。 iv.-xiv.-Hosea's prophetic sermon on the sinful and idolatrous people of Israel. iv. - xiv. -何西阿奇摩先知讲道就罪孽深重和idolatrous ，以色列人民。 Announcement of the ruin that shall overtake Israel, now become morally and religiously degraded through the fault of its priests (iv. 1-14).宣布破产应超越以色列，现在已经成为道德和宗教退化通过故障其祭司（ iv. 1月14日） 。 To this is added a warning to Judah (iv. 15-18).这是增加了一个警告犹大（ iv. 15-18 ） 。 Judgment is pronounced on the priests and the rulers who have led the people into sin, bringing upon them the inevitable punishment (v. 1-7).判断是突出对祭司和统治者谁也领导人民进行到单仲偕，使他们不可避免的处罚（五1-7 ） 。 Description of the ruin that shall come upon Ephraim and Judah, which even the Assyrian king will not be able to turn away: Hosea in a vision anticipates its coming (v. 8-15).描述废墟应来后， ephraim和犹大，甚至亚述国王将无法回避：何西阿在一个远景预计其未来（五8月15日） 。 The exhortation to repentance (vi. 1-3); Yhwh's answer censuring the inconstancy of the people (vi. 4-7); the moral degradation of Israel, and especially of its priests (vi. 8-11); the rulers are made responsible for the sins of the people, because they rejoice therein instead of preventing them, and because, despite the national distress, they continue in their spirit of revelry and revolt (vii.1-16).告诫悔改（ vi. 1-3 ） ; yhwh的答复，指责inconstancy的人（ vi. 4月7日） ;道德退化，以色列，尤其是它的神父（ vi. 8月11日） ;统治者是负责为捷联惯导系统的人，因为他们感到高兴的地方而不是阻止他们，因为，尽管国家危难，他们继续在他们的精神，狂欢和反抗（七.1 - 16 ） 。 Renewed announcement of judgment upon Israel for its impiety, its idolatry, and its leagues with foreign nations; the punishment to be in the form of exile, into which the Israelites shall be led in spite of their fenced cities (viii. 1-14).重新公布的判决后，以色列为其impiety ，其偶像崇拜，其联赛与外国国家;处罚必须在形式流亡，成为其中以色列人应主导，尽管他们的栅栏城市（ viii. 1月14日） 。 In the distant land of exile they shall eat the bread of mourners, instead of rejoicing like the heathen over rich harvests and vintages (ix. 1-6), as a punishment for disregarding the warnings of the Prophets, who were persecuted even in the house of God (ix. 7-9).在遥远的土地上流亡，他们应吃面包的哀悼，而不是值得庆幸的一样， heathen超过丰富的丰收和年份（ ix. 1月6日） ，作为一种惩罚无视警告的先知，谁被迫害，甚至在众议院神（ ix. 7月9日） 。 As they turned from Yhwh in the wilderness, so they must now go into exile because of their idolatry, since Yhwh will cast them away (ix. 10-17).由于他们把从yhwh在旷野，所以他们现在必须进入流亡因为他们的偶像崇拜，因为yhwh会投他们远离（ ix. 10月17日） 。 Their ingratitude for Yhwh's love, as shown in their idolatry, must be punished by the destruction of the altars and images of Samaria (x. 1-8).他们ingratitude为yhwh的爱，显示在他们的偶像崇拜，必须受到惩罚所销毁的神坛形象，撒马利亚（十一月八日） 。 Israel's sins in general, prevalent among the people from olden times, deserve bitter punishment (x. 9-15).以色列的捷联惯导系统在一般的，普遍的人民内部由古时候，值得痛苦的处罚（十9月15日） 。 In spite of Yhwh's loving care, they have ever been faithless to Him (xi. 1-7); therefore punishment will not be delayed: it will not, however, destroy, but purge them, leaving a remnant, Yhwh's infinite pity overcoming His anger (xi. 8-11).尽管在yhwh的亲切关怀下，他们从未失信向他（ xi. 1月7日） ;处罚，因此将不会延迟：不会，不过，摧毁，但清除它们，留下了残， yhwh的无限可惜，他克服愤怒（ xi. 8月11日） 。 An examination of Israel's early history shows that Israel, as well as Judah, has always been faithless to Yhwh, its guilt being all the heavier in view of Yhwh's loving care (xii. 1-15).考试以色列的早期历史表明，以色列，以及犹太，一直是不忠实，以yhwh ，其有罪，被所有在加重鉴于yhwh的关怀（ xii. 1月15日） 。 Because of Israel's idolatry Yhwh must destroy Israel's power and glory (xiii. 1-11); the sins of the people demand pitiless punishment, which, however, will not utterly destroy them (xiii. 12-xiv. 1).因为以色列的偶像崇拜yhwh要摧毁以色列的权力和荣耀（ xiii. 1月11日） ;罪孽人民群众的需求，无情的处罚，不过，将不会完全摧毁他们（ xiii. 12 - 14 1款） 。 An appeal to Israel to return to Yhwh, and a promise of forgiveness to the repentant people (xiv. 2-10).一呼吁以色列返回yhwh ，并承诺宽恕，向人民忏悔（ xiv. 2月10日） 。
Time of Composition.时间组成。
-Critical View:关键的看法：
The nature of Hosea's prophecies shows that he appeared at a time when the kingdom of Israel, which reached the zenith of its power under Jeroboam II.性质何西阿的预言，表明他出现在的时候，英国，以色列，其中达到顶点赋予它的权力jeroboam二。 (782-741 BC), had begun to decline (c. 750 BC). （公元前782-741 ） ，已开始下降（长750 BC ）的。 The first part of the book, more particularly (ch. i.-iii.), dates from this time; for, according to i.第一部分的书，尤其是（ ch.一-三） ，日期从这个时间;为，根据一。 4, the crime of Jehu had not yet been atoned, it being avenged only after the murder (743 BC) of Zachariah, son of Jeroboam II.四，犯罪的jehu尚未得到填补，它正在仇后，才谋杀（公元前743 ） zachariah的儿子， jeroboam二。 Hosea, however, continued his prophetic activity after the death of Jeroboam II., the period that marked the decline of the Northern Kingdom.何西阿，不过，继续他的预言活动去世后， jeroboam二，期间显着下降，北部英国。 This becomes evident especially from the passage vii.这成为明显的，特别是从通过七。 2, referring to the usurpers who were supplanted by their successors at short intervals (comp. II Kings xv. 10-14). 2 ，指的是谁被篡夺supplanted其继任者在很短的间隔时间（ comp.二世国王十五。 10月14日） 。 But nothing in the book itself, much less the statement in the superscription (part of which certainly is spurious) to the effect that he prophesied in the days of King Hezekiah, justifies the assumption that he lived to see the expedition of Tiglath-pileser of Assyria (745-728 BC) against Pekah of Israel (734 BC); for at that time a large part of the inhabitants of northern Israel and of the land east of the Jordan were led away captive by the Assyrians (II Kings xv. 29 et seq.), while, according to vi.但没有在这本书本身，更在发言中superscription （其中部分肯定是虚假的）的影响，他预言，在天国王hezekiah ，合理的假设，他居住地看到，加快tiglath - pileser的亚述（公元前745-728 ）对pekah ，以色列（ 734 BC ）的;那个时候，大部份的居民向以色列北部和东部土地的约旦被带离现场自保由亚述人（二国王十五。月29日等及以下各段） ，同时，根据六。 8 and xii.八和十二。 12, Gilead still belonged to the kingdom of Israel. 12 ，基列，仍然属于王国以色列。 Hence the second part of the book (ch. iv.-xiv.) must have been written between 738 and 735 BC, the "terminus a quo" of this prophecy being the year 738, because in that year King Menahem of Israel (741-737) was obliged to pay tribute to Assyria (II Kings xv. 17 et seq.).因此，第二部分，这本书（ ch. iv. - 14 ）必须已书面之间的738和735年， “总站一现状”的这个预言，作为今年738 ，因为在这一年国王menahem ，以色列（ 741 -737 ）不得不表示敬意，亚述（二国王十五。 17条及以下各条） 。 In agreement with this assumption it is evident that Hosea borrowed from Amos, since the expression "bet awen" (iv. 15; v. 8; x. 5, 8) could have been derived only from Amos v. 5, and viii.在协议与这个假设，很显然，何西阿借来的，由阿莫斯，由于表达“投注awen ” （ iv. 15项;五，八;十， 5 ， 8 ）可以推导出，只有从阿莫斯五，五，八。 14 is probably derived from Amos i. 14 ，可能是来自阿莫斯一 14 et seq. 14条及以下各条。
Authenticity and Integrity of the Book.真实性和完整性的这本书。
The authenticity of Hosea's prophecies is evidenced by their eminently individualistic and subjective character, consistently maintained throughout.的真实性，何西阿的预言是证明他们非常个人主义和主观的性质，始终保持着全国各地。 Various additions, however, seem to have crept into the original text.各种增补，但是，似乎已出现的原始文本。 The enumeration of the four kings of Judah-Uzziah, Jotham, Ahaz, and Hezekiah-is certainly spurious, Hosea being thereby made a contemporary of Isaiah.所列举的四个国王的犹大- uzziah ， jotham ，亚哈斯， hezekiah -当然是虚假的，何西阿正，从而提出了当代的以赛亚书。 In the text itself, also, there appear various distinct interpolations.在文本本身，也有出现各种不同的插值。 The passage i.通过一。 7, indeed, seems to be a Judaic addition, referring to the saving of Jerusalem from the hands of the Assyrians by Hezekiah in 701 BC It has been objected that Judah was really less guilty in comparison with Israel, and could therefore be set up as a contrast, implying not a delay of judgment, but an intensification of it. 7 ，事实上，似乎是一个犹太此外，在谈到拯救耶路撒冷从手中的亚述人，由hezekiah在公元前701已表示，反对犹大真的是少犯，在比较与以色列，并可能因此成立一对比，暗示，不拖延的判断，而是一种强化。
And, again, since Hosea's descriptions of the future contain no allusion to a Messianic king of David's line, speaking merely of Yhwh and Israel without any intermediary, it has been assumed that any references to the Messianic hopes were added by a later Judaic hand, including the passages ii.和，再次，由于何西阿的描述，未来的不包含典故，以一弥赛亚王大卫的路线，发言只是yhwh和以色列没有任何中介，它已被假定的任何引用到弥赛亚希望加入由一个后来犹太另一方面，包括通道二。 1-3 and iv. 1月3日和第四。 15a, the words "and David their king" in iii. 15A条，改为“和大卫国王”在三。 5, and "without a king, and without a prince" in iii.五， “没有一个国王，并没有一个王子”在三。 4. 4 。 Although such interpolations are perfectly possible a priori, there are certain difficulties in admitting them.虽然这种插值是完全可行的先验，有一定的困难，在取录他们。 Thus, the passage ii.因此，通过二。 1-3 could only have been misplaced from its original position as a speech of Hosea, and have become corrupted. 1-3只可有被放错位置从原来的立场，作为一个讲话，何西阿，并已成为损坏。 In fact, the assumption of Kuenen and others that the words were originally added to ii.事实上，在假设kuenen和其他的话原本添加到二。 25, smooths away the greatest difficulty. 25 ，平滑远离的最大困难。 And the further objections, that, according to this assumption, ii.并进一步提出反对，认为，根据这个假设，二。 25 and ii, 2b-3 do not dovetail, and that ii. 25日和二， 2B卫星- 3不配合，以及二。 3, compared with ii.三，比较二。 25, could never have been the end of a longer speech, are answered by the assumption that it was only after this transposition that the text was changed in order to make a better ending, such secondary emendations being often traceable. 25 ，绝不可已结束的一段较长的讲话，回答假设，这只是经过这次换位，该文本被改变，以使更好的结局，这样的中学emendations往往被追查。
The other alleged interpolations, also, are somewhat doubtful.其他据称插值，也有点令人怀疑。 For instance, the expression "David, their king" (iii. 5a) finds its parallel in the repetition of "Yhwh" in 5b (in place of the which might have been expected), although this also may be a secondary emendation.举例来说，表达“大卫，他们的国王” （ iii. 5A ）条认定其平行在重复“ yhwh ”在第5 B （在地方，哪可能已预期） ，虽然这也可能是一个中学的校正。 Grave objections might also be brought against the assertion that in iv.严重反对，也可能带来对断言在四。 15a, if Hosea had been the author of this passage, Judah ought to have been the one addressed. 15A条，如果何西阿已作者这段话，犹大应已一个解决。 Finally, the authenticity of viii.最后，第八的真实性。 14 has been doubted on account of the resemblance to Amos ii. 14日已被怀疑的帐户中的相似阿莫斯二。 4 et seq.; but, as it may be taken for granted that Hosea was acquainted withthe prophecies of Amos (see above), there is no reason whatever to set aside viii.四等法律。 ;但，因为它可能会采取理所当然地认为何西阿是熟悉withthe预言莉艾莫丝（见上文） ，是没有理由，无论设置预留八。 14 as an interpolation. 14日，作为插值。
Importance for Israel's Religious Development.的重要性，对以色列的宗教发展。
Amos and Hosea elevated the religion of Israel to the altitude of ethical monotheism, being the first to emphasize again and again the moral side of Yhwh's nature.阿莫斯和何西阿高架的宗教，以色列，以高度的伦理一神教，作为第一要强调，一而再，再而道德方面的yhwh的性质。 Israel's faithlessness to Yhwh, which resisted all warnings, compelled Him to punish the people because of His own holiness; and these two prophets, recognizing that fact, were forced to the conclusion that Yhwh would not only punish Israel for the sake of His holiness, but would even allow Israel to perish in order to maintain the supremacy of His moral law.以色列的faithlessness ，以yhwh ，抵制所有的警告，迫使他以惩罚人，因为他自己的圣洁;这两个先知，认识到这一事实，被迫作出结论，认为yhwh不会只惩罚以色列为教皇，但会，甚至让以色列灭亡，以维持其至高无上的道德律。 While Amos lays stress chiefly on justice and righteousness as those elements of the religious consciousness most acceptable to God, Hosea considers infidelity as the chief sin, of which Israel, the adulterous wife, has been guilty against her loving husband, Yhwh; and over against this he sets the unquenchable love of Yhwh, who, in spite of this infidelity, does not cast Israel away forever, but will take His people unto Himself again after the judgment.而阿莫斯强调，主要是对公平和正义，因为这些要素的宗教意识最能接受的上帝，何西阿认为不忠作为行政单，其中以色列，通奸的妻子，已承认对她爱的丈夫， yhwh ;超过反对这他设置unquenchable爱yhwh ，谁，尽管有此不忠，不投以色列永远离开，但会采取他的人民所不欲，自己再次作出判决后。
Emil G. Hirsch, Victor Ryssel埃米尔g.赫希，维克托ryssel
Jewish Encyclopedia, published between 1901-1906.犹太百科全书， 1901年至1906年之间出版的。
Bibliography:参考书目：
F. Hitzig, Die Zwölf Kleinen Propheten Erklärt (No. 1 of Kurzgefasstes Exegetisches Handbuch zum AT), 4th ed., by H. Steiner, Leipsic, 1881; CF Keil, Biblischer Commentar über die Zwölf Kleinen Propheten (in the Keil and Delitzsch series of Bible commentaries) ib.楼希齐格，模具zwölf kleinen propheten erklärt （第1号kurzgefasstes exegetisches handbuch zum在） ，第四教育署，由每小时施泰纳， leipsic ， 1881年;比照的Keil ， biblischer commentar über模具zwölf kleinen propheten （在Keil公司和delitzsch一系列的圣经评论）兴业。 1881; Orelli, Ezechiel und die Zwölf Kleinen Propheten (vol. v. of Kurzgefasster Commentar zu den Schriften, des A. und NT), Nördlingen, 1888; Wellhausen, Die Kleinen Propheten Uebersetzt mit Noten, in Skizzen und Vorarbeiten, No. 5, Berlin, 1892; Nowack, in Nowack's Handkommentar zum AT iii. 1881年;我认为奥利尼， ezechiel und模具zwölf kleinen propheten （第一卷诉的kurzgefasster commentar祖书斋schriften ，万甲und新台币） ， nördlingen ， 1888年;浩，模具kleinen propheten uebersetzt麻省理工学院noten ，在skizzen und vorarbeiten ，第5号，柏林， 1892年; nowack ，在nowack的handkommentar zum在三。 4, Göttingen, 1897; Simson, Der Prophet Hosea, Uebersetzt und Erklärt, Hamburg and Gotha, 1851; A. Wünsche, Der Prophet Hosea Uebersetzt und Erklärt mit Benutzung der Targumim und der Jüdischen Ausleger Raschi, Aben Esra und David Kimchi, Leipsic, 1868; Töttermann, Die Weissagung Hoseas bis zur Ersten Assyrischen Deportation, i.-vi. 4 ，哥廷根大学， 1897年; simson ，明镜先知何西阿， uebersetzt und erklärt ，汉堡和哥达， 1851年;甲wünsche ，明镜先知何西阿uebersetzt und erklärt麻省理工学院benutzung明镜targumim und明镜jüdischen ausleger raschi ， aben esra und大卫泡菜， leipsic ， 1868年; töttermann ，模具weissagung hoseas条之二zur ersten assyrischen驱逐出境， i.-vi. 3, Helsingfors, 1879; Nowack, Der Prophet Hosea, Berlin, 1880; TK Cheyne, Hosea, with Notes and Introduction, Cambridge, 1884 (reprinted 1889); FFP Valeton, Amos en Hosea, Nimeguen, 1894; De Visser, Hosea, de Man des Geestes, Utrecht, 1886; Houtsma, in Theologisch Tijdschrift, 1875, p. 3 ， helsingfors ， 1879年; nowack ，明镜先知何西阿，柏林， 1880年;传统知识进益，何西阿，债券和引进，剑桥， 1884年（ 1889年重印） ;饲料或加工的valeton ，阿莫斯英文何西阿， nimeguen ， 1894年;德visser ，何西阿，德男子万geestes ，乌得勒支， 1886年; houtsma ，在theologisch tijdschrift ， 1875年，第 55; Oort, ib. 55 ;奥尔特，兴业。 1890, pp. 1890年，页。 345 et seq., 480 et seq.; J. Bachmann, Alttestamentliche Untersuchungen, ch. 345条及以下各条， 480条及以下各条。的J.巴赫曼， alttestamentliche untersuchungen ，甲烷。 i.-vii., Berlin, 1894; Billeb, Die Wichtigsten Sätze der Alttestamentlichen Kritik vom Standpunkt der Propheten Hosea und Amos aus Betrachtet, Halle, 1893; Patterson, The Septuaginta Text of Hosea Compared with the Masoretic Text, in Hebraica, vii.一，七，柏林， 1894年;比勒布，模具wichtigsten sätze明镜alttestamentlichen kritik vom standpunkt明镜propheten何西阿und阿莫斯澳元betrachtet ，哈勒， 1893年;帕特森， septuaginta的案文相比，何西阿与masoretic文本中，在hebraica ，第七章。 190 et seq.; P. Ruben, Critical Remarks upon Some Passages of the Old Testament, iv.-xi., London, 1896.EGHV Ry. 190条及以下各条。 ;页鲁本，关键的言论后，一些段落的旧约， iv.-xi. ，伦敦， 1896.eghv瑞。
Hosea must have been a citizen of the Northern Kingdom of Israel, and must have remained there permanently during the period of his prophetic activity; for "the land" (i. 2) means Israel, and "our king" (vii. 5) the king of the Northern Kingdom.何西阿，必须是被一个公民的北部，英国，以色列，并且必须一直有永久期间，他的预言活动;为“土地” （一，二）指以色列， “我们的国王” （ vii. 5 ）国王北部的英国。 According to the superscription of the book, Hosea was the son of Beeri, and, from what he says (i.-iii.) about his marriage, he had a wife who was faithless to him.根据该superscription的这本书，何西阿是儿子beeri ，并从他所说的（一-三）关于他的婚姻，他有一个妻子，谁是失信给他。 When she fled from his house, he had to redeem her from the person into whose hands she had given herself.当她逃离他的房子，他曾来赎回她从人到他们的手中，她已给自己。 It has been assumed by some that this account has no historical basis, being merely an allegory.它已被假定一些人认为，此帐户已没有历史的基础上，正在只是一个寓言。 It is not, however, correct to maintain that the narrative is an allegory merely because the names can be interpreted allegorically, "Gomer the daughter of Diblaim" evidently meaning "destruction in consequence of idolatry" ( = properly, "cakes of figs," which according to iii 1 [] were offered as an oblation).这是没有，不过，正确的坚持认为，叙事是一个寓言，只因为名称可以被解释allegorically ， “ gomer的女儿diblaim ： ”很显然，意思是“杀伤性的后果，崇拜” （ =得当， “饼的无花果， ”而根据一至中三的[ 1 ]提供作为oblation ） 。 There seems also to be intended an assonance with "Shomron bat Efrayim."似乎也有意一assonance与“舒姆龙蝙蝠efrayim ” 。 The narrative must be regarded as historical, and the faithlessness of the woman as a fact.叙事必须被视为历史，和faithlessness该名女子作为一个事实。 Hosea, however, knew nothing of her character at the time of his marriage, on the contrary, it was made manifest to him only afterward, as if through a special intervention of God, in order to serve to the prophet as a symbol of Israel's unfaithfulness to the Lord.何西阿，不过，一无所知，她的性格在的时候，他的婚姻，相反，它是体现了他只有事后，如果通过一个特别的干预上帝，在以服务，以先知作为一个象征以色列的不忠向耶和华。 Other views derived from the Book of Hosea-for instance, that of Ewald, that the prophet was obliged to retire to Judah on account of the increasing hostility toward him, and that he there wrote his book, or that he belonged to the caste of priests-lack support, as do the stories concerning the prophet found in the later Jewish and the Christian traditions.其他的意见，来自书何西阿-举例来说，即埃瓦尔德，即先知被迫退休，犹大是考虑到日益增加的敌视他，和他有写他的著作，或者说，他属于种姓的祭司-缺乏支持，因为这样做的故事，关于先知发现，在后来的犹太教和基督教的传统。 For example, "Yuḥasin," 12a identifies with (I Chron. v. 6), and assumes that Hosea belonged to the tribe of Benjamin-an assumption entirely impossible on historical grounds, as the addition in I Chron.举例来说， “ yuḥasin ， ” 12认同（我慢性。五，六月） ，并假定何西阿属于部落本杰明-一个假设完全不可能对历史的理由，因为除了在I慢性。 v. 5 shows.五， 5所显示的。 According to the Christian tradition, Hosea was a native of Beelmoth (Ephraem Syrus) or Belemoth (pseudo-Epiphanius and Isidorus) or Belemon (pseudo-Dorotheus), and belonged to the tribe of Issachar; while, according to Jerome, the prophet was a native of Beth-shemesh The Jewish tradition says ("Shalshelet ha-Ḳabbalah," p. 19) that he died at Babylon, and that his body, having been carried by a camel to Safed in upper Galilee, was buried there.根据基督教的传统，何西阿是一个土生土长的beelmoth （ ephraem syrus ）或belemoth （伪埃皮法尼乌斯和isidorus ）或belemon （伪dorotheus ） ，以及属于该部落的萨迦;同时，根据杰罗姆，先知被土生土长的事- shemesh犹太人的传统，说（ “ shalshelet公顷- ḳabbalah ， ”第19页） ，他死在巴比伦，他的身体，已进行了一个骆驼safed在上加利利，被埋葬在这里。 All these stories are, however, historically worthless.EGHV Ry.所有这些故事，但是，在历史上worthless.eghv瑞。
Emil G. Hirsch, Victor Ryssel埃米尔g.赫希，维克托ryssel
Jewish Encyclopedia, published between 1901-1906.犹太百科全书， 1901年至1906年之间出版的。
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