Vulgar words in Christology of the Old Testament: And a Commentary on the Messianic Predictions, Vol. 1 (Page 1)
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7 the law forbids the priests to take a wife that is a whore, or profane.
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2, it is to be expressed figuratively that the people went a-whoring from Jehovah.
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Hence, the wife can be called a whoring wife, only on account of the whoredom which she practised after her marriage.
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1, where the more limited expression "to commit adultery" is substituted for "to whore," which has a wider sense, and comprehends adultery also.
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_At the beginning when the Lord spake to Hosea, the Lord said to Hosea: Go take unto thee a wife of whoredoms, and children of whoredoms; for the land is whoring away from the Lord._" דִּבֶּר is never a noun--not even in Jer.
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In like manner, the Lord treated, for centuries, the rebellious Israelites as if they were His children, and granted to them the inheritance which was destined only for the children, along with so many other blessings, until at length He declared them to be bastards, by carrying them away into captivity.
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The prophet thereby indicates that, in using the expression "to whore," he does so deliberately, and because it corresponds exactly to the thing, and wishes us to understand it in its full strength and compass.
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2, where the notion of adultery is paraphrased by: "whoring away from the Lord."
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The reason rather is, that those parts are here specially to be mentioned, in which the whoring nature openly manifests itself; so that the highest degree of impudence is thereby expressed.
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Such an impudent whore he resembles who, without shame or concern, publicly exhibits his devotedness to the world.
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"There is no doubt," says he, "that the prophet here expresses the impudence of the people, who in their hardihood, in their contempt of God, in their sinful superstitions, and in every kind of wickedness, had gone to such lengths, that they were like whores who do not conceal their turpitude, but publicly prostitute themselves, yea, try to exhibit the signs of their wickedness in their eyes, as well as in their whole body."
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That they are such, is proved by the circumstance that their mother is whoring.
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"_For their mother has been whoring, she who bore them has been put to shame; for she has said, I will go after my lovers, the givers of my bread and my water, of my wool and my flax, of my oil and my drink._" הובישה is explained in a two-fold way.
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The כי confirms the statement, that she who bare them has been whoring, and has been put to shame by a further exposure of the crime and its origin.
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The whore asks, in Gen. xxxviii.
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Wherever, in the language, the "_fille de joie_" or "_Freudenmädchen_" has taken the place of the "whore," a similar change will, in reality, have taken place.
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Thou art to sit for me many days: thou art not to whore, and thou art not to belong to a man; and so I also to thee._" The sitting has the accessory idea of being forsaken and solitary, which may be explained from the circumstance, that he who is not invited to go with us is left to sit.
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in this and the following verses must not be taken in an imperative sense, as meaning, thou shalt sit for me, thou shalt not whore; the explanation given in ver.
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The husband will not subject his wife to a moral probation, but he will lock her up, so that she must _ sit_ solitary, and _cannot_ whore.
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5, clearly shows, however, that it is not inflicted by him as a merited punishment, as an effect of his just indignation, but rather that we must think chiefly of his compassionate love, which makes use of these means in order to render the reunion possible.--The distinction between "to whore," and "to belong to a man," is obvious: the former denotes _vagos et promiscuus amores_; the other, connubial connection with a single individual; compare, _e.g._, Ezek.
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By the words, "Thou art not to whore," they say that the intercourse with the lovers is excluded; but, by, "Thou art not to belong to a man," the intercourse with the husband also; so that the sense would be, "Thou shalt not have connubial intercourse either with me, or with any other man."
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But the correct view is to refer both to the intercourse with the lovers; and so, indeed, that the former designates the giving of herself up, now to one, then to another; while the latter points to her entering [Pg 280]into a firm relation to a single individual; just as, in point of fact, the relation of Israel to the idols hitherto was a whoring.
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By what is adulterous Israel to be prevented from whoring, and from belonging to any man?
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5, 6, individualized by the mention of particular wild beasts--the hind and the wild ass.