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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1-5. Обличение Израиля и возвещение предстоящего ему наказания.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
In this chapter, I. The people of Israel are charged with gross corruptions in the worship of God and are threatened with the destruction of their images and altars, ver. 1, 2, 5, 6, 8. II. They are charged with corruptions in the administration of the civil government and are threatened with the ruin of that, ver. 3, 4, 7. III. They are charged with imitating the sins of their fathers, and with security in their own sins, and are threatened with smarting humbling judgments, ver. 9-11. IV. They are earnestly invited to repent and reform, and are threatened with ruin if they did not, ver. 12-15.
Adam Clarke: Commentary on the Bible - 1831
This chapter treats of the same subject, but elegantly varied. It begins with comparing Israel to a fruitful vine but corrupted by too much prosperity, Hos 10:1. It next reproves and threatens them for their idolatry, Hos 10:2; anarchy, Hos 10:3; and breach of covenant, Hos 10:4. Their idolatry is then enlarged on; and its fatal consequences declared in terms full of sublimity and pathos, Hos 10:5-8. God is now introduced complaining of their excessive guilt; and threatening them with captivity in terms that bear a manifest allusion to their favourite idolatry, the worshiping the similitude of a calf or heifer, Hos 10:9-11. Upon which the prophet, in a beautiful allegory suggested by the preceding metaphors, exhorts them to repentance; and warns them of the dreadful consequences of their evil courses, if obstinately persisted in, Hos 10:12-15.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Hos 10:1, Israel is reproved and threatened for their impiety and idolatry, and exhorted to repentance.
John Gill
INTRODUCTION TO HOSEA 10
This chapter is of the same argument with the former, and others before that; setting forth the sins of the ten tribes, and threatening them with the judgments of God for them; and exhorting them to repentance, and works of righteousness. They are charged with unfruitfulness and ingratitude; increasing in idolatry, as they increased in temporal good things, Hos 10:1; with a divided heart, and with irreverence of God, and their king; and with false swearing, covenant breaking, and injustice, Hos 10:2; and are threatened with a removal of their king, and with the destruction of their idols, and places of idolatry, which should cause fear in the common people, and mourning among the priests, Hos 10:1. It is observed, that their sin had been of long continuance, though the Lord had been kind and good unto them, in chastising them in love, giving them good laws, sending his prophets to exhort them to repentance and reformation, but all in vain, Hos 10:9; wherefore they are threatened with the spoiling of their fortresses, the destruction of the people, and the cutting off of their king, Hos 10:14.
10:110:1: Այգի՛ տաշտաւոր պտղալից Իսրայէլ. ըստ բազմութեան պտղոց նորա յաճախեաց սեղանս. ըստ պարարտութեան երկրի իւրեանց կանգնեցին արձա՛նս[10429]։ [10429] Ոմանք. Պտղոց նոցա յաճա՛՛... ըստ բարութեան երկրի իւրեանց։
1 Ճիւղառատ պտղալից որթատունկ է Իսրայէլը.նա իր պտուղների առատութեան չափ բազմացրեց իր զոհասեղանները,իր պարարտութեան չափ արձաններ կանգնեցրեց:
10 Իսրայէլ լայնատարած որթատունկ մըն է, Իրեն համար պտուղ կը բերէ։Իր պտուղին շատութեանը չափ սեղաններ շատցուց, Իր երկրին գեղեցկութեանը պէս գեղեցիկ կուռքեր շինեց։
Այգի տաշտաւոր [94]պտղալից Իսրայէլ``. ըստ բազմութեան պտղոց իւրոց յաճախեաց սեղանս. ըստ [95]պարարտութեան երկրի իւրեանց կանգնեցին արձանս:

10:1: Այգի՛ տաշտաւոր պտղալից Իսրայէլ. ըստ բազմութեան պտղոց նորա յաճախեաց սեղանս. ըստ պարարտութեան երկրի իւրեանց կանգնեցին արձա՛նս[10429]։
[10429] Ոմանք. Պտղոց նոցա յաճա՛՛... ըստ բարութեան երկրի իւրեանց։
1 Ճիւղառատ պտղալից որթատունկ է Իսրայէլը.նա իր պտուղների առատութեան չափ բազմացրեց իր զոհասեղանները,իր պարարտութեան չափ արձաններ կանգնեցրեց:
10 Իսրայէլ լայնատարած որթատունկ մըն է, Իրեն համար պտուղ կը բերէ։Իր պտուղին շատութեանը չափ սեղաններ շատցուց, Իր երկրին գեղեցկութեանը պէս գեղեցիկ կուռքեր շինեց։
zohrab-1805▾ eastern-1994▾ western am▾
10:110:1 Израиль ветвистый виноград, умножает для себя плод: чем более у него плодов, тем более умножает жертвенники; чем лучше земля у него, тем более украшают они кумиры.
10:1 ἄμπελος αμπελος vine εὐκληματοῦσα ευκληματεω Israel ὁ ο the καρπὸς καρπος.1 fruit αὐτῆς αυτος he; him εὐθηνῶν ευθηνεω down; by τὸ ο the πλῆθος πληθος multitude; quantity τῶν ο the καρπῶν καρπος.1 fruit αὐτοῦ αυτος he; him ἐπλήθυνεν πληθυνω multiply τὰ ο the θυσιαστήρια θυσιαστηριον altar κατὰ κατα down; by τὰ ο the ἀγαθὰ αγαθος good τῆς ο the γῆς γη earth; land αὐτοῦ αυτος he; him ᾠκοδόμησεν οικοδομεω build στήλας στηλη block; post
10:1 גֶּ֤פֶן gˈefen גֶּפֶן vine בֹּוקֵק֙ bôqˌēq בקק lay waste יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel פְּרִ֖י pᵊrˌî פְּרִי fruit יְשַׁוֶּה־ yᵊšawweh- שׁוה place לֹּ֑ו llˈô לְ to כְּ kᵊ כְּ as רֹ֣ב rˈōv רֹב multitude לְ lᵊ לְ to פִרְיֹ֗ו firyˈô פְּרִי fruit הִרְבָּה֙ hirbˌā רבה be many לַֽ lˈa לְ to † הַ the מִּזְבְּחֹ֔ות mmizbᵊḥˈôṯ מִזְבֵּחַ altar כְּ kᵊ כְּ as טֹ֣וב ṭˈôv טוב be good לְ lᵊ לְ to אַרְצֹ֔ו ʔarṣˈô אֶרֶץ earth הֵיטִ֖יבוּ hêṭˌîvû יטב be good מַצֵּבֹֽות׃ maṣṣēvˈôṯ מַצֵּבָה massebe
10:1. vitis frondosa Israhel fructus adaequatus est ei secundum multitudinem fructus sui multiplicavit altaria iuxta ubertatem terrae suae exuberavit simulacrisIsrael a vine full of branches, the fruit is agreeable to it: according to the multitude of his fruit, he hath multiplied altars, according to the plenty of his land he hath abounded with idols.
1. Israel is a luxuriant vine, which putteth forth his fruit: according to the multitude of his fruit he hath multiplied his altars; according to the goodness of his land they have made goodly pillars.
10:1. Israel is a leafy vine, its fruit has been suitable to him. According to the multitude of his fruit, he has multiplied altars; according to the fertility of his land, he has abounded with graven images.
10:1. Israel [is] an empty vine, he bringeth forth fruit unto himself: according to the multitude of his fruit he hath increased the altars; according to the goodness of his land they have made goodly images.
[107] Israel [is] an empty vine, he bringeth forth fruit unto himself: according to the multitude of his fruit he hath increased the altars; according to the goodness of his land they have made goodly images:

10:1 Израиль ветвистый виноград, умножает для себя плод: чем более у него плодов, тем более умножает жертвенники; чем лучше земля у него, тем более украшают они кумиры.
10:1
ἄμπελος αμπελος vine
εὐκληματοῦσα ευκληματεω Israel
ο the
καρπὸς καρπος.1 fruit
αὐτῆς αυτος he; him
εὐθηνῶν ευθηνεω down; by
τὸ ο the
πλῆθος πληθος multitude; quantity
τῶν ο the
καρπῶν καρπος.1 fruit
αὐτοῦ αυτος he; him
ἐπλήθυνεν πληθυνω multiply
τὰ ο the
θυσιαστήρια θυσιαστηριον altar
κατὰ κατα down; by
τὰ ο the
ἀγαθὰ αγαθος good
τῆς ο the
γῆς γη earth; land
αὐτοῦ αυτος he; him
ᾠκοδόμησεν οικοδομεω build
στήλας στηλη block; post
10:1
גֶּ֤פֶן gˈefen גֶּפֶן vine
בֹּוקֵק֙ bôqˌēq בקק lay waste
יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel
פְּרִ֖י pᵊrˌî פְּרִי fruit
יְשַׁוֶּה־ yᵊšawweh- שׁוה place
לֹּ֑ו llˈô לְ to
כְּ kᵊ כְּ as
רֹ֣ב rˈōv רֹב multitude
לְ lᵊ לְ to
פִרְיֹ֗ו firyˈô פְּרִי fruit
הִרְבָּה֙ hirbˌā רבה be many
לַֽ lˈa לְ to
הַ the
מִּזְבְּחֹ֔ות mmizbᵊḥˈôṯ מִזְבֵּחַ altar
כְּ kᵊ כְּ as
טֹ֣וב ṭˈôv טוב be good
לְ lᵊ לְ to
אַרְצֹ֔ו ʔarṣˈô אֶרֶץ earth
הֵיטִ֖יבוּ hêṭˌîvû יטב be good
מַצֵּבֹֽות׃ maṣṣēvˈôṯ מַצֵּבָה massebe
10:1. vitis frondosa Israhel fructus adaequatus est ei secundum multitudinem fructus sui multiplicavit altaria iuxta ubertatem terrae suae exuberavit simulacris
Israel a vine full of branches, the fruit is agreeable to it: according to the multitude of his fruit, he hath multiplied altars, according to the plenty of his land he hath abounded with idols.
10:1. Israel is a leafy vine, its fruit has been suitable to him. According to the multitude of his fruit, he has multiplied altars; according to the fertility of his land, he has abounded with graven images.
10:1. Israel [is] an empty vine, he bringeth forth fruit unto himself: according to the multitude of his fruit he hath increased the altars; according to the goodness of his land they have made goodly images.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1. Пророк хочет сказать, что чем более Израиль получил милостей от Бога, тем более забывал он Бога и привязывался к идолам. Вместо слов русск. текста украшают они кумиры (mazzeboth) в слав. "возгради капища", евр. mazzeboh означает статуя и в данном месте, вероятно, статуя Ваала.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
1 Israel is an empty vine, he bringeth forth fruit unto himself: according to the multitude of his fruit he hath increased the altars; according to the goodness of his land they have made goodly images. 2 Their heart is divided; now shall they be found faulty: he shall break down their altars, he shall spoil their images. 3 For now they shall say, We have no king, because we feared not the LORD; what then should a king do to us? 4 They have spoken words, swearing falsely in making a covenant: thus judgment springeth up as hemlock in the furrows of the field. 5 The inhabitants of Samaria shall fear because of the calves of Beth-aven: for the people thereof shall mourn over it, and the priests thereof that rejoiced on it, for the glory thereof, because it is departed from it. 6 It shall be also carried unto Assyria for a present to king Jareb: Ephraim shall receive shame, and Israel shall be ashamed of his own counsel. 7 As for Samaria, her king is cut off as the foam upon the water. 8 The high places also of Aven, the sin of Israel, shall be destroyed: the thorn and the thistle shall come up on their altars; and they shall say to the mountains, Cover us; and to the hills, Fall on us.
Observe, I. What the sins are which are here laid to Israel's charge, the national sins which bring down national judgment. The prophet deals plainly with them; for what good would it do them to be flattered?
1. They were not fruitful in the fruits of righteousness to the glory of God. Here all their other wickedness began (v. 1): Israel is an empty vine. The church of God is fitly compared to a vine, weak, and of an unpromising outside, yet spreading and fruitful; believers are branches of that vine, and partake of its root and fatness. But this was the character of Israel, they were as an empty vine, a vine that had no sap or virtue in it, and therefore none of those good fruits produced by it that were expected from it, with which God and man should be honoured. Note, There are many who, though they have not become degenerate vines, are yet empty vines, have no good in them. A vine is of all trees least serviceable if it do not bear fruit. It is thenceforth good for nothing, Ezek. xv. 3, 5. And those that bring forth no grapes will soon come to bring forth wild grapes; those that do no good will do hurt. He is an empty vine, for he brings forth fruit to himself. What good there is in him is not directed to the glory of God, but he takes the praise of it to himself, and prides himself in it. Christians live not to themselves (Rom. xiv. 6), but hypocrites make self their centre; they eat and drink to themselves, Zech. vii. 5, 6. Or Israel is by the judgments of God emptied and spoiled of all his wealth, because he made use of it in the service of his lusts, and not to the honour of God who gave it to him. Note, What we do not rightly employ we may justly expect to be emptied of.
2. They multiplied their altars and images, and the more bountiful God's providence was to them the more prodigal they were in serving their idols: According to the multitude of his fruit which his land brought forth he has increased the altars, and according to the goodness of his land they have made goodly images. Note, It is a great affront to God, and an abuse of his goodness, when the more mercies we receive from him the more sins we commit against him, and when the more wealth men have the more mischief they do. Should not we be thus abundant in the service of our God, as they were in the service of their idols? As we find our estates increasing, we should proportionably abound the more in works of piety and charity.
3. Their hearts were divided, v. 2. (1.) They were divided among themselves. They were at variance about their idols, some for one, some for another, at variance about their kings, whose separate interests made parties in the kingdom, and in them their very hearts were divided, and alienated one from another, and there was no such thing as cordial friendship to be found among them; it follows therefore, Now shall they be found faulty. Note, The divisions and animosities of a people are the causes of much sin and the presages of ruin. (2.) They were divided between God and their idols. They had a remaining affection in their hearts for God, but a reigning affection for their idols. They halted between God and Baal, that was the dividing of their heart. But God is the sovereign of the heart and he will by no means endure a rival; he will either have all or none. Satan, like the pretended mother, says, Let it be neither mine nor thine, but divide it; but, if this be yielded to, God says, Nay, let him take it all. A heart thus divided will be found faulty, and be rejected as treacherous in covenanting with God. Note, A heart divided between God and mammon, though it may trim the matter so as to appear plausible, will, in the day of discovery, be found faulty.
4. They made no conscience of what they said and what they did in the most solemn manner, v. 4 (1.) Not of what they said in swearing, which is the most solemn speaking: They have spoken words, and words only, for they meant not as they said; they did verba dare--give words. They swore falsely in making a covenant; they were deceitful in their covenanting with God, the covenant of circumcision, the fair promises they made of reformation when they were in distress; and no marvel if those that were false to their God were false to all mankind. They contracted such a habit of treachery that they broke through the most sacred bonds, and made nothing of them; subjects violated their oaths of allegiance and their kings their coronation-oaths; they broke their leagues with the nations they were in alliance with, nor was any conscience made of contracts between private persons. (2.) Nor of what they did in judgment, which is the most solemn acting. Justice could not take place when men made nothing of forswearing themselves; for thus judgment, which should have been a healing medicinal plant and of a sweet smell, sprang up as hemlock, which is both nauseous and noxious, in the furrows of the field, in the field that was ploughed and furrowed for good corn. Note, God is greatly offended with corruptions, not only in his own worship, but in the administration of justice between man and man, and the dishonesty of a people shall be the ground of his controversy with them as well as their idolatry and impiety; for God's laws are intended for man's benefit and the good of the community, as well as for God's honour, and the profanation of courts of justice shall be avenged as surely as the profanation of temples.
II. What the judgments are with which Israel should be punished for these sins; they sinned both in civil and religious matters, and in both they shall be punished. 1. They shall have no joy of their kings and of their government. Because justice is turned into oppression, therefore those who are entrusted with the administration of it, and should be blessings to the state, shall be complained of as the burdens of it (v. 3), and those that would not rule their people well shall not be able to protect them: Now they shall say, "We have no king, that is, we are as if we had none, we have none to do us any good nor stand us in any stead, none to keep us from destroying ourselves or being destroyed by our enemies, none to preserve the public peace nor to fight our battles; and justly has this come to us. Because we feared not the Lord, when we were safe under the protection of our kings, therefore we are rejected by him, and then what shall a king do for us? What good can we expect from a king when we have forfeited the favour of our God?" Note, Those that cast off the fear of God are not likely to have joy of any of their creature-comforts; nor will men's loyalty to their prince befriend them without religion, for, though that may engage him to be for them, what good will that do them if God be against them? Those that keep themselves in the fear and favour of God may say, with triumph, "What can the greatest of men do against us?" But those that throw themselves out of his protection must say, with despair, "What can the greatest of men do for us?" He was a king that said, If the Lord do not help thee, whence should I help thee? Yet he is a fool that says, If a king cannot help us, we must perish (as these intimate here), for God can do that for us which kings cannot. Time was when they doted upon having a king; but now what can a king (who, they thought, could do any thing) do for them? God can make people sick of those creature-confidences which they were most fond of. This is their complaint when their king is disabled to help them, yet this is not the worst; their civil government shall not only be weakened, but quite destroyed (v. 7): As for Samaria, the royal city, which is now almost all that is left, her king is cut off as the foam from the water. The foam swims uppermost, and makes a great show upon the face of the water, yet it is but a heap of bubbles raised by the troubling of the water. Such were the kings of Israel, after their revolt from the house of David, a mere scum; their government had no foundation. No better are the greatest of kings when they set up in opposition to God; when God comes to contend with them by his judgments he can as easily disperse and dissolve them, and bring them to nothing, as the froth upon the water. 2. They shall have no joy of their idols and of their worship of them. And miserable is the case of that people whose gods fail them when their kings do. (1.) The idols they had made, and the altars they had set up in honour of them, should be broken down, and spoiled, and carried away, as common plunder, by the victorious enemy: He shall break down their altars. God shall do it by the hand of the Assyrians: the Assyrians shall do it by order from God. He shall spoil their images, v. 2. Note, What men make idols of it is just with God to break down and spoil. But the calf at Bethel was the sovereign idol; it was this that the inhabitants of Samaria doted most upon; now it is here foretold that this should be destroyed: The glory of it has departed from it (v. 5) when it is thrown down and defaced, no more to be worshipped; but this is not all: It shall also be carried to Assyria (as some think that the calf at Dan was some time before) for a present to king Jareb. It was carried to him as a rich booty (for it was a golden calf, and probably adorned with the gifts and offerings of its worshippers) and as a trophy of victory over their enemies: and what more glorious trophy could they bring than this, or more incontestable proof of an absolute conquest? Thus it is said, The sin of Israel shall be destroyed (v. 8), that is, the idols which they made the matter of their sin; it is said of them, They became a sin to all Israel, 1 Kings xii. 30. Note, If the grace of God prevail not to destroy the love of sin in us, it is just that the providence of God should destroy the food and fuel of sin about us. With the idols, the high places shall be destroyed, the high places of Aven, that is, of Bethaven (v. 5) or Bethel; it was called the house of God (so Bethel signifies), but now it is called the house of iniquity, nay, iniquity itself. The kings did not, as they ought to have done, take away the high places by the sword of justice, and therefore God will take them away by the sword of war; so that the thorn and the thistle shall come up on their altars, that is, they shall lie in ruins. Their altars, while they stood, were as thorns and thistles, offensive to God and good men, and fruits of sin and the curse; justly therefore are they buried in thorns and thistles. (2.) The destruction of their idols, their altars, and their high places, shall be the occasion of sorrow, and shame, and terror to them. [1.] It shall be an occasion of sorrow to them. When the calf at Bethel is broken the people thereof shall mourn over it. They looked upon the calf to be the protector of their nation, and, when that was gone, thought they must all be undone, which made the poor ignorant people that were deluded into the love of it lament bitterly, as Micah did (Judg. xviii. 24), You have taken away my gods, and what have I more? The priests that had rejoiced in it shall now mourn for it with the people. Note, Whatever men make a god of they will mourn for the loss of; and an inordinate sorrow for the loss of any worldly good is a sign we made an idol of it. They used to be very merry in the worship of their idols, but now they shall mourn over them; for sinful mirth shall, sooner or later, be turned into mourning. [2.] It shall be an occasion of shame to them (v. 6): Ephraim shall receive shame when he sees the gods he trusted to carried into captivity, and Israel shall be ashamed of his own counsel, in putting such confidence in them and paying such adoration to them. God's ark and altars were never thrown down till the people rejected them; but the idolatrous altars were thrown down when the people were doting on them, which shows that the contempt of the former, and the veneration for the latter, were the sins for which God visited them. [3.] It shall be an occasion of fear to them (v. 5): The inhabitants of Samaria shall fear; they shall be in pain for their gods and afraid of losing them; or, rather, they shall be in pain for themselves and their children and families, when they see the judgments of God breaking in upon them and beginning with their idols, as he executed judgment against the gods of Egypt, Exod. xii. 12. Thus idolaters are brought in trembling when God arises to shake terribly the earth, Isa. ii. 21. And here (v. 8), They shall say to the mountains, Cover us; and to the hills, Fall on us. The supporters of idolatry (Rev. vi. 15, 16) are brought in calling thus in vain to rocks and mountains to shelter them from God's wrath.
Adam Clarke: Commentary on the Bible - 1831
10:1: Israel is an empty vine - Or, a vine that casteth its grapes.
He bringeth forth fruit - Or, he laid up fruit for himself. He abused the blessings of God to the purposes of idolatry. He was prosperous; but his prosperity corrupted his heart.
According to the multitude of his fruit - He became idolatrous in proportion to his prosperity; and in proportion to their wealth was the costliness of their images, and the expensiveness of their idol worship.
True is the homely saying of old Quarles: -
"So God's best gifts, usurp'd by wicked ones,
To poison turn, by their con-ta-gi-ons."
Another poet, of a higher order, but worse school, says: -
Effodiuntur opes, irritamenta malorum.
Ovid.
Of which the words of St. Paul are nearly a literal rendering: -
Ῥιζα γαρ πανθων των κακων εστιν ἡ θιλαργυρια.
"For the love of money is the root of all these evils"
Ti1 6:10.
Pity that this beautiful metal, on which God has bestowed such a large portion of mineral perfection, and then hid in the earth, should, on its being digged up by man, become the incentive to so many vices, and draw away his heart from the Creator of all things, and the fountain of ineffable perfection and goodness.
Albert Barnes: Notes on the Bible - 1834
10:1: Israel is an empty vine - Or, in the same sense, "a luxuriant vine;" literally, "one which poureth out," poureth itself out into leaves, abundant in switches, (as most old versions explain it,) luxuriant in leaves, emptying itself in them, and empty of fruit; like the fig-tree, which our Lord cursed. For the more a fruit tree putteth out its strength in leaves and branches, the less and the worst fruit it beareth. : "The juices which it ought to transmute into wine, it disperseth in the ambitious idle shew of leaves and branches." The sap in the vine is an emblem of His Holy Spirit, through whom alone we can bear fruit. "His grace which was in me," says Paul, "was not in vain." It is in vain to us, when we waste the stirrings of God's Spirit in feelings, aspirations, longings, transports, "which bloom their hour and fade" . Like the leaves, these feelings aid in maturing fruit; when there are leaves only, the tree is barren and "nigh unto cursing, whose end is to be burned" Heb 6:8.
It bringeth forth fruit for itself - Literally, "setteth fruit to, or on itself." Luxuriant in leaves, its fruit becomes worthless, and is from itself to itself. It is uncultured; (for Israel refused culture,) pouring itself out, as it willed, in what it willed. It had a rich show of leaves, a show also of fruit, but not for the Lord of the vineyard, since they came to no size or ripeness. Yet to the superficial glance, it was rich, prosperous, healthy, abundant in all things, as was the outward state of Israel under Jehoash and Jeroboam II.
According to the multitude of his fruit - Or more strictly, "as his fruit was multiplied, he multiplied altars; as his land was made good, they made goodly their images." The more of outward prosperity God bestowed upon them, the more they abused His gifts, referring them to their idols; the more God lavished His mercies on them, the more profuse they were in adoring their idols. The superabundance of God's goodness became the occasion of the superabundance of their wickedness. They rivaled and competed with and outdid the goodness of God, so that He could bestow upon them no good, which they did not turn to evil. People think this strange. Strange it is, as is all perversion of God's goodness; yet so it is now. People's sins are either the abuse of what God gives, or rebellion, because He withholds. In the sins of prosperity, wealth, health, strength, powers of mind, wit, people sin in a way in which they could not sin, unless God continually supplied them with those gifts which they turn to sin. The more God gives, the more opportunity and ability they have to sin, and the more they sin. They are "evil," not only in despite of God's goodness, but "because" He is good.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:1: Cir, am 3264, bc 740, is, Isa 5:1-7; Eze 15:1-5; Nah 2:2; Joh 15:1-6
an empty vine: or, a vine emptying the fruit which it giveth, unto. Zac 7:5, Zac 7:6; Rom 14:7, Rom 14:8; Co2 5:16; Phi 2:21
to the multitude: Hos 2:8, Hos 8:4, Hos 8:11, Hos 12:8, Hos 12:11, Hos 13:2, Hos 13:6; Jer 2:28
images: Heb. statues, or standing images, Lev 26:1; Kg1 14:23 *marg.
Carl Friedrich Keil and Franz Delitzsch
10:1
In a fresh turn the concluding thought of the last strophe (Hos 9:10) is resumed, and the guilt and punishment of Israel still more fully described in two sections, Hos 10:1-8 and Hos 10:9-15. Hos 10:1. "Israel is a running vine; it set fruit for itself: the more of its fruit, the more altars did it prepare; the better its land, the better pillars did they make. Hos 10:2. Smooth was their heart, ow will they atone. He will break in pieces their altars, desolate their pillars. Hos 10:3. Yea, now will they say, No king to us! for we feared not Jehovah; and the king, what shall he do to us?" Under the figure of a vine running luxuriantly, which did indeed set some good fruit, but bore no sound ripe grapes, the prophet describes Israel as a glorious plantation of God Himself, which did not answer the expectations of its Creator. The figure is simply sketched in a few bold lines. We have an explanatory parallel in Ps 80:9-12. The participle bōqēq does not mean "empty" or "emptying out" here; for this does not suit the next clause, according to which the fruit was set, but from the primary meaning of bâqaq, to pour out, pouring itself out, overflowing, i.e., running luxuriantly. It has the same meaning, therefore, as ג סרחת in Ezek 17:6, that which extends its branches far and wide, that is to say, grows most vigorously. The next sentence, "it set fruit," still belongs to the figure; but in the third sentence the figure passes over into a literal prophecy. According to the abundance of its fruit, Israel made many altars; and in proportion to the goodness of its land, it made better מצּבות, Baal's pillars (see at 3Kings 14:23); i.e., as Israel multiplied, and under the blessing of God attained to prosperity, wealth, and power in the good land (Ex 3:8), it forgot its God, and fell more and more into idolatry (cf. Hos 2:10; Hos 8:4, Hos 8:11). The reason of all this was, that their heart was smooth, i.e., dissimulating, not sincerely devoted to the Lord, inasmuch as, under the appearance of devotedness to God, they still clung to idols (for the fact, see 4Kings 17:9). The word châlâq, to be smooth, was mostly applied by a Hebrew to the tongue, lip, mouth, throat, and speech (Ps 5:10; Ps 12:3; Ps 55:22; Prov 5:3), and not to the heart. But in Ezek 12:24 we read of smooth, i.e., deceitful prophesying; and there is all the more reason for retaining the meaning "smooth" here, that the rendering "their heart is divided," which is supported by the ancient versions, cannot be grammatically defended. For châlâq is not used in kal in an intransitive sense; and the active rendering, "He (i.e., God) has divided their heart" (Hitzig), gives an unscriptural thought. They will now atone for this, for God will destroy their altars and pillars. ערף, "to break the neck of the altars," is a bold expression, applied to the destruction of the altars by breaking off the horns (compare Amos 3:14). Then will the people see and be compelled to confess that it has no longer a king, because it has not feared the Lord, since the king who has been set up in opposition to the will of the Lord (Hos 8:4) cannot bring either help or deliverance (Ezek 13:10). עשׂה, to do, i.e., to help or be of use to a person (cf. Eccles 2:2).
Geneva 1599
10:1 Israel [is] an (a) empty vine, he bringeth forth fruit unto himself: according to the multitude of his fruit he hath increased the altars; according to the (b) goodness of his land they have made goodly images.
(a) Of which though the grapes were gathered, yet always as it gathered new strength it increased in new wickedness, so that the correction which should have brought them to obedience, only proclaimed their stubbornness.
(b) As they were rich and had abundance.
John Gill
10:1 Israel is an empty vine,.... The people of Israel are often compared to a vine, and such an one from whence fruit might be expected, being planted in a good soil, and well taken care of; see Ps 80:8; but proved an "empty vine", empty of fruit; not of temporal good things, for a multitude of such fruit it is afterwards said to have; but of spiritual fruit, of the fruit of grace, and of good works, being destitute of the Spirit of God, and his grace; and, having no spiritual moisture, was incapable of bringing forth good fruit: or, "an emptying vine" (o); that casts its fruit before it is ripe; these people, what fruit they had, they made an ill use of it; even of their temporal good things; they emptied themselves of their wealth and riches, by sending presents, or paying tribute, to foreign princes for their alliance, friendship, and help; or by consuming it on their idols, and in their idolatrous worship. The Targum renders it,
"a spoiled vine (p);''
spoiled by their enemies, who robbed them of their wealth and riches, and trampled them under foot. The Septuagint version, and those that follow that, understand it in a sense quite the reverse, rendering it, "a flourishing vine"; putting forth branches, leaves, and fruit; and which the learned Pocock confirms from the use of the word in the Arabic language: but then it follows,
he bringeth forth fruit unto himself; all the good works done by them were not to the praise and glory of God, as fruits of righteousness are, which come by Jesus Christ; but were done to be seen of men, and to gain their applause and esteem, and so were for themselves; and all their temporal good things they abounded with were not made use of in the service of God, and for the promoting of his glory, and of true religion among them; but either consumed on their own lusts, or in the service of idols: or, "the fruit is like unto himself" (q); as was the vine, so was its fruit: the vine was empty, and devoid of goodness, and so the fruit it produced. The Targum is,
"the fruit of their works was the cause of their being carried captive:''
according to the multitude of his fruit he hath increased the altars: as the Israelites increased in riches and wealth, their land bringing forth in great abundance, they erected the greater number of altars to their idols, and multiplied their sacrifices to them; this was the ill use they made of what fruit they did produce:
according to the goodness of his land they have made goodly images; of richer metal, and more ornamented, and more of them, according to the plenty of good things, corn, and wine, and oil, their land produced; thus abusing the providential goodness of God to such vile purposes!
(o) "vitis evacuans", Drusius, Rivetus, Schmidt; so Stockius, p. 149. (p) So Calvin. (q) "fructum aequat sibi", Mercerus; "fracture facit similem sibi", Schmidt.
John Wesley
10:1 An empty vine - That hath lost its strength to bring forth fruit. Unto himself - Whatever fruit was brought forth by its remaining strength, was not brought forth to God. His fruit - When the land yielded more plentiful increase, this plenty was employed on multiplying idols. The altars - Of his idols. The goodness - Imagining that the goodness of their land was a blessing from their idols.
Robert Jamieson, A. R. Fausset and David Brown
10:1 ISRAEL'S IDOLATRY, THE SOURCE OF PERJURIES AND UNLAWFUL LEAGUES, SOON DESTINED TO BE THE RUIN OF THE STATE, THEIR KING AND THEIR IMAGES BEING ABOUT TO BE CARRIED OFF; A JUST CHASTISEMENT, THE REAPING CORRESPONDING TO THE SOWING. (Hos 10:1-15)
The prophecy was uttered between Shalmaneser's first and second invasions of Israel. Compare Hos 10:14; also Hos 10:6, referring to Hoshea's calling So of Egypt to his aid; also Hos 10:4, Hos 10:13.
empty--stripped of its fruits [CALVIN], (Nahum 2:2); compelled to pay tribute to Pul (4Kings 15:20). MAURER translates, "A widespreading vine"; so the Septuagint. Compare Gen 49:22; Ps 80:9-11; Ezek 17:6.
bringeth forth fruit unto himself--not unto ME.
according to . . . multitude of . . . fruit . . . increased . . . altars--In proportion to the abundance of their prosperity, which called for fruit unto God (compare Rom 6:22), was the abundance of their idolatry (Hos 8:4, Hos 8:11).
10:210:2: Բաժանեցին զսիրտս իւրեանց, արդ ապականեսցի՛ն. նա կործանեսցէ զսեղանս նոցա. թշուառասցին արձա՛նք նոցա։
2 Նրանք բաժանեցին իրենց սրտերը, նրանք կ’ապականուեն: Նա կը կործանի նրանց զոհասեղանները,ողբալի կը դառնան նրանց արձանները,
2 Անոնց սիրտը փոփոխական է, հիմա յանցաւոր պիտի երեւին։Տէրը անոնց սեղանները պիտի փլցնէ, Անոնց կուռքերը պիտի կործանէ։
Բաժանեցին զսիրտս իւրեանց, արդ ապականեսցին. նա կործանեսցէ զսեղանս նոցա, թշուառասցին արձանք նոցա:

10:2: Բաժանեցին զսիրտս իւրեանց, արդ ապականեսցի՛ն. նա կործանեսցէ զսեղանս նոցա. թշուառասցին արձա՛նք նոցա։
2 Նրանք բաժանեցին իրենց սրտերը, նրանք կ’ապականուեն: Նա կը կործանի նրանց զոհասեղանները,ողբալի կը դառնան նրանց արձանները,
2 Անոնց սիրտը փոփոխական է, հիմա յանցաւոր պիտի երեւին։Տէրը անոնց սեղանները պիտի փլցնէ, Անոնց կուռքերը պիտի կործանէ։
zohrab-1805▾ eastern-1994▾ western am▾
10:210:2 Разделилось сердце их, за то они и будут наказаны: Он разрушит жертвенники их, сокрушит кумиры их.
10:2 ἐμέρισαν μεριζω apportion; allocate καρδίας καρδια heart αὐτῶν αυτος he; him νῦν νυν now; present ἀφανισθήσονται αφανιζω obscure; hide αὐτὸς αυτος he; him κατασκάψει κατασκαπτω undermine τὰ ο the θυσιαστήρια θυσιαστηριον altar αὐτῶν αυτος he; him ταλαιπωρήσουσιν ταλαιπωρεω wretched αἱ ο the στῆλαι στηλη he; him
10:2 חָלַ֥ק ḥālˌaq חלק be smooth לִבָּ֖ם libbˌām לֵב heart עַתָּ֣ה ʕattˈā עַתָּה now יֶאְשָׁ֑מוּ yešˈāmû אשׁם do wrong ה֚וּא ˈhû הוּא he יַעֲרֹ֣ף yaʕᵃrˈōf ערף break מִזְבְּחֹותָ֔ם mizbᵊḥôṯˈām מִזְבֵּחַ altar יְשֹׁדֵ֖ד yᵊšōḏˌēḏ שׁדד despoil מַצֵּבֹותָֽם׃ maṣṣēvôṯˈām מַצֵּבָה massebe
10:2. divisum est cor eorum nunc interibunt ipse confringet simulacra eorum depopulabitur aras eorumTheir heart is divided: now they shall perish: he shall break down their idols, he shall destroy their altars.
2. Their heart is divided; now shall they be found guilty: he shall smite their altars, he shall spoil their pillars.
10:2. His heart has been divided, so now they will cross the divide. He will break apart their images; he will plunder their sanctuaries.
10:2. Their heart is divided; now shall they be found faulty: he shall break down their altars, he shall spoil their images.
Their heart is divided; now shall they be found faulty: he shall break down their altars, he shall spoil their images:

10:2 Разделилось сердце их, за то они и будут наказаны: Он разрушит жертвенники их, сокрушит кумиры их.
10:2
ἐμέρισαν μεριζω apportion; allocate
καρδίας καρδια heart
αὐτῶν αυτος he; him
νῦν νυν now; present
ἀφανισθήσονται αφανιζω obscure; hide
αὐτὸς αυτος he; him
κατασκάψει κατασκαπτω undermine
τὰ ο the
θυσιαστήρια θυσιαστηριον altar
αὐτῶν αυτος he; him
ταλαιπωρήσουσιν ταλαιπωρεω wretched
αἱ ο the
στῆλαι στηλη he; him
10:2
חָלַ֥ק ḥālˌaq חלק be smooth
לִבָּ֖ם libbˌām לֵב heart
עַתָּ֣ה ʕattˈā עַתָּה now
יֶאְשָׁ֑מוּ yešˈāmû אשׁם do wrong
ה֚וּא ˈhû הוּא he
יַעֲרֹ֣ף yaʕᵃrˈōf ערף break
מִזְבְּחֹותָ֔ם mizbᵊḥôṯˈām מִזְבֵּחַ altar
יְשֹׁדֵ֖ד yᵊšōḏˌēḏ שׁדד despoil
מַצֵּבֹותָֽם׃ maṣṣēvôṯˈām מַצֵּבָה massebe
10:2. divisum est cor eorum nunc interibunt ipse confringet simulacra eorum depopulabitur aras eorum
Their heart is divided: now they shall perish: he shall break down their idols, he shall destroy their altars.
10:2. His heart has been divided, so now they will cross the divide. He will break apart their images; he will plunder their sanctuaries.
10:2. Their heart is divided; now shall they be found faulty: he shall break down their altars, he shall spoil their images.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
2. Разделилось сердце их, т. е. разделилось между Богом и Ваалом, стало лживым. LXX евр. chalak (IIbbam) читали во множ. ч. ; отсюда в слав.: "разделиша сердца своя".
Adam Clarke: Commentary on the Bible - 1831
10:2: Their heart is divided - They wish to serve God and Mammon, Jehovah and Baal: but this is impossible. Now God will do in judgment what they should have done in contrition, "break down their altars, and spoil their images."
Albert Barnes: Notes on the Bible - 1834
10:2: Their heart is divided - Between God and their idols, in that they would not wholly part with either, as Elijah upbraided them, "How long halt ye between the two opinions?" Kg1 18:21. When the pagan, by whom the king of Assyria replaced them, had been taught by one of the priests whom the king sent back, in order to avert God's judgments, they still propagated this division. Like Jeroboam Kg2 17:32-33, Kg2 17:41, they became fearers of the Lord," His worshipers, "and made to themselves out of their whole number (i. e., indiscriminately) priests of the high places. They were fearers of the Lord, and they were servers of their gods, according to the manner of the nations whom they carried away from thence. These nations were fearers of the Lord, and they were servers of their idols, both their children and their children's children. As did their fathers, so do they unto this day."
This divided allegiance was their hereditary worship. These pagan, as taught by one of the priests of Israel, added the service of God to that of their idols, as Israel had added the service of the idols to that of God. But God rejecteth such half service; from where he adds, "now," in a brief time, all but come, "they shall be found faulty," literally, "they shall be guilty," shall be convicted of guilt and shall bear it. They thought to "serve at once God and Mammon;" but, in truth, they served their idols only, whom they would not part with for God. God Himself then would turn away all their worship, bad, and, as they thought, good. "He," from whom their heart was divided, He Himself, by His mighty power which no man can gain-say, "shall break down their altars," literally, shall "behead" them. As they out of His gifts multiplied their altars and killed their sacrifices upon them against His will, so now should the altars themselves, be demolished; and "the images" which they had decked with the gold which He had given, should, on account of that very gold, tempt the spoiler, through whom God would spoil them.
He shall break down - He Himself. The word is emphatic. : "God willeth not that, when the merited vengeance of God is inflicted through man, it should be ascribed to man. Yea, if anyone ascribeth to himself what, by permission of God, he hath power to do against the people of God, he draweth down on him the displeasure of God, and, at times, on that very ground, can hurt the less" (see Deu 32:26, Deu 32:7; Isa 10:5 ff). The prophet then says very earnestly, "He Himself shall break," meaning us to understand, not the lofty hand of the enemy, but that the Lord Himself did all these things.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:2: Their heart is divided: or, He hath divided their heart, Hos 7:8; Kg1 18:21; Isa 44:18; Zep 1:5; Mat 6:24; Luk 16:13; Th2 2:11, Th2 2:12; Jam 1:8, Jam 4:4; Jo1 2:15; Rev 3:15, Rev 3:16
break down: Heb. behead, Hos 10:5-8, Hos 8:5, Hos 8:6; Sa1 5:4; Jer 43:13; Mic 5:13; Zac 13:2
Geneva 1599
10:2 Their heart is (c) divided; now shall they be found faulty: he shall break down their altars, he shall spoil their images.
(c) That is, from God, by serving their false gods.
John Gill
10:2 Their heart is divided,.... Some say from Hoshea their king, who would have reformed them from their idolatry, and returned them to the true worship of God; but of that there is no proof; better from one another, their affections being alienated from each other, by their discords and animosities, their conspiracies against their kings, and the murders of them, and the civil wars among themselves; they also not being of one mind, but disagreeing in their sentiments about their idols; some being for one, and some for another: or rather from God himself, from the fear of him, from his worship and service; or from the law, as the Targum; or their hearts were divided between God and their idols, as in Ahab's time between God and Baal; they pretended to worship God when they worshipped the calves, and so shared the service between them; or it may be rendered, "their heart flatters" (r) them; as if they had done that which was right and good, and were guilty of no evil, nor would any punishment be inflicted on them:
now shall they be found faulty; be convicted of their sin and folly, and appear guilty; when they shall be punished for their idolatry, and their idols not able to save them, as the destruction of them next mentioned will fully evince: or, "now shall they become desolate" (s) their land shall be desolate, and they carried captive:
he shall break down their altars, he shall spoil their images: that is, the king of Assyria shall do all this, or God by him: or, "behead their altars" (t); take off the top of them, as the Targum; the horns of them, which might be made of gold, or other ornaments which were of value; and therefore became the plunder of the enemy; and who also would break in pieces their images, for the sake of the metal, gold or silver, of which they were made; as was usually done by conquerors, and to show their entire power over the conquered, that even their gods could not deliver them out of their hands.
(r) "adblanditur cor eorum", Schmidt. (s) "nunc desolabuntur", Pagninus, Montanus, Munster, Drusius; so Kimchi and Ben Melech. (t) "decollabit", Drusius, Piscator, Tarnovius, De Dieu; "decervicabit", Cocceius.
John Wesley
10:2 Is divided - From God and his worship. Faulty - As this was their sin, so the effects hereof should manifestly prove them faulty. He - God.
Robert Jamieson, A. R. Fausset and David Brown
10:2 heart . . . divided-- (3Kings 18:21; Mt 6:24; Jas 4:8).
now--that is soon.
he--Jehovah.
break down--"cut off," namely the heads of the victims. Those altars, which were the scene of cutting off the victims' heads, shall be themselves cut off.
10:310:3: Քանզի այժմ ասասցեն. Ո՛չ գոյ մեր թագաւոր՝ զի ՚ի Տեառնէ ո՛չ երկեաք. այլ թագաւոր մեզ զի՞ առնիցէ։
3 քանի որ հիմա կ’ասեն. «Թագաւոր չունենք,որովհետեւ Տիրոջից չվախեցանք,բայց թագաւորը ի՞նչ կարող է անել մեզ համար»:
3 Վասն զի հիմա անոնք պիտի ըսեն.«Մենք թագաւոր չունինք, Քանզի Տէրոջմէն չվախցանք։Թագաւորը մեզի ի՞նչ կրնայ ընել»։
Քանզի այժմ ասասցեն. Ոչ գոյ մեր թագաւոր, զի ի Տեառնէ ոչ երկեաք. այլ թագաւոր մեզ զի՞ առնիցէ:

10:3: Քանզի այժմ ասասցեն. Ո՛չ գոյ մեր թագաւոր՝ զի ՚ի Տեառնէ ո՛չ երկեաք. այլ թագաւոր մեզ զի՞ առնիցէ։
3 քանի որ հիմա կ’ասեն. «Թագաւոր չունենք,որովհետեւ Տիրոջից չվախեցանք,բայց թագաւորը ի՞նչ կարող է անել մեզ համար»:
3 Վասն զի հիմա անոնք պիտի ըսեն.«Մենք թագաւոր չունինք, Քանզի Տէրոջմէն չվախցանք։Թագաւորը մեզի ի՞նչ կրնայ ընել»։
zohrab-1805▾ eastern-1994▾ western am▾
10:310:3 Теперь они говорят: >
10:3 διότι διοτι because; that νῦν νυν now; present ἐροῦσιν ερεω.1 state; mentioned οὐκ ου not ἔστιν ειμι be βασιλεὺς βασιλευς monarch; king ἡμῖν ημιν us ὅτι οτι since; that οὐκ ου not ἐφοβήθημεν φοβεω afraid; fear τὸν ο the κύριον κυριος lord; master ὁ ο the δὲ δε though; while βασιλεὺς βασιλευς monarch; king τί τις.1 who?; what? ποιήσει ποιεω do; make ἡμῖν ημιν us
10:3 כִּ֤י kˈî כִּי that עַתָּה֙ ʕattˌā עַתָּה now יֹֽאמְר֔וּ yˈōmᵊrˈû אמר say אֵ֥ין ʔˌên אַיִן [NEG] מֶ֖לֶךְ mˌeleḵ מֶלֶךְ king לָ֑נוּ lˈānû לְ to כִּ֣י kˈî כִּי that לֹ֤א lˈō לֹא not יָרֵ֨אנוּ֙ yārˈēnû ירא fear אֶת־ ʔeṯ- אֵת [object marker] יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH וְ wᵊ וְ and הַ ha הַ the מֶּ֖לֶךְ mmˌeleḵ מֶלֶךְ king מַה־ mah- מָה what יַּֽעֲשֶׂה־ yyˈaʕᵃśeh- עשׂה make לָּֽנוּ׃ llˈānû לְ to
10:3. quia nunc dicent non est rex nobis non enim timemus Dominum et rex quid faciet nobisFor now they shall say: We have no king: because we fear not the Lord: and what shall a king do to us?
3. Surely now shall they say, We have no king: for we fear not the LORD; and the king, what can he do for us?
10:3. For now they will say, “We have no king. For we do not fear the Lord. And what would a king do for us?”
10:3. For now they shall say, We have no king, because we feared not the LORD; what then should a king do to us?
For now they shall say, We have no king, because we feared not the LORD; what then should a king do to us:

10:3 Теперь они говорят: <<нет у нас царя, ибо мы не убоялись Господа; а царь, чт{о} он нам сделает?>>
10:3
διότι διοτι because; that
νῦν νυν now; present
ἐροῦσιν ερεω.1 state; mentioned
οὐκ ου not
ἔστιν ειμι be
βασιλεὺς βασιλευς monarch; king
ἡμῖν ημιν us
ὅτι οτι since; that
οὐκ ου not
ἐφοβήθημεν φοβεω afraid; fear
τὸν ο the
κύριον κυριος lord; master
ο the
δὲ δε though; while
βασιλεὺς βασιλευς monarch; king
τί τις.1 who?; what?
ποιήσει ποιεω do; make
ἡμῖν ημιν us
10:3
כִּ֤י kˈî כִּי that
עַתָּה֙ ʕattˌā עַתָּה now
יֹֽאמְר֔וּ yˈōmᵊrˈû אמר say
אֵ֥ין ʔˌên אַיִן [NEG]
מֶ֖לֶךְ mˌeleḵ מֶלֶךְ king
לָ֑נוּ lˈānû לְ to
כִּ֣י kˈî כִּי that
לֹ֤א lˈō לֹא not
יָרֵ֨אנוּ֙ yārˈēnû ירא fear
אֶת־ ʔeṯ- אֵת [object marker]
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
וְ wᵊ וְ and
הַ ha הַ the
מֶּ֖לֶךְ mmˌeleḵ מֶלֶךְ king
מַה־ mah- מָה what
יַּֽעֲשֶׂה־ yyˈaʕᵃśeh- עשׂה make
לָּֽנוּ׃ llˈānû לְ to
10:3. quia nunc dicent non est rex nobis non enim timemus Dominum et rex quid faciet nobis
For now they shall say: We have no king: because we fear not the Lord: and what shall a king do to us?
10:3. For now they will say, “We have no king. For we do not fear the Lord. And what would a king do for us?”
10:3. For now they shall say, We have no king, because we feared not the LORD; what then should a king do to us?
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
3. Обыкновенно комментаторы относят речь пророка в 3: ст. к будущему. Постигнутые бедствиями Израильтяне скажут: "нет у нас царя", который помог бы нам; если мы не боялись Господа, то что может сделать для нас царь? При этом, многие толкователи (Шегг, Кнабенб., Шальц) под царем, о котором говорит пророк, разумеют золотого тельца или идолов. По объяснению Гоонакера, пророк говорит о настоящем ("а теперь"); слова "нет у нас царя" слова народа, а дальнейшее - ответ пророка. Мысль пророка такая: Они говорят: "нет у нас царя". Но, отвечает пророк, если мы не боялись Господа, то что может сделать царь? Слова "нет у нас царя" - или выражение сожаления (нет, у нас царя, и отсюда наши бедствия) или возражение против предсказаний пророка (= разве нет у нас царя, который бы защитил нас?).
Adam Clarke: Commentary on the Bible - 1831
10:3: We have no king - We have rejected the King of kings; and had we any king, he would be of no service to us in this state, as he would be a captive like ourselves; nor could we have the approbation of God, as we now justly lie under his displeasure.
Albert Barnes: Notes on the Bible - 1834
10:3: For now they shall say, we have no king - These are the words of despair, not of repentance; of people terrified by the consciousness of guilt, but not coming forth out of its darkness; describing their condition, not confessing the iniquity which brought it on them. In sin, all Israel had asked for a king, when the Lord was their king; in sin, Ephraim had made Jeroboam king; in sin, their subsequent kings were made, without the counsel and advice of God; and now as the close of all, they reflect how fruitless it all was. They had a king, and yet, as it were, they had no king, since, God being angry with them, he had no strength to deliver them. And now, without love, the memory of their evil deeds crushes them beyond hope of remedy. They groan for their losses, their sufferings, their fears, but do not repent. Such is the remorse of the damned. All which they had is lost; and what availed it now, since, when they had it, they feared not God?
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:3: We have: Hos 10:7, Hos 10:15, Hos 3:4, Hos 11:5, Hos 13:11; Gen 49:10; Mic 4:9; Joh 19:15
Geneva 1599
10:3 For now they shall say, We have no (d) king, because we feared not the LORD; what then should a king do to us?
(d) The day will come that God will take away their king, and then they will feel the fruit of their sins, and how they trusted in him in vain; (4Kings 17:6-7).
John Gill
10:3 For now they shall say, we have no king,.... This they would say, either when they had one; but by their conduct and behaviour said they had none; because they had no regard unto him, no affection for him, and reverence of him; but everyone did what was right in his own eyes: or during the interregnum, between the murder of Pekah, which was in the twentieth year of Jotham, and the settlement of Hoshea, which was in the twelfth of Ahaz; see 4Kings 15:30; or when the land of Israel was invaded, and their king was shut up in prison, and Samaria besieged, so that it was as if they had no king; they had none to protect and defend them, to sally out at the head of them against the enemy, and fight their battles for them; or rather when the city was taken, the altars broke down, their images spoiled, and they and their king carried captive:
because we feared not the Lord: did not serve and worship him, but idols; and this sin, casting off the fear of the Lord, was the source and cause of all their troubles and sorrows; of the invasion of their land; of the besieging and taking their city, and having no king to rule over them, and protect them:
what then should a king do to us? if they had one, he could be of no service to them; for since they had offended God, the King of kings, and made him their enemy, what could an earthly king, a weak mortal man, do for them, or against him? it was now all over with them, and they could have no expectation of help and deliverance.
John Wesley
10:3 Say - See and feel. No king - Either no king at all, or no such king as we expected. What then - For kings are not able to save without the God of kings.
Robert Jamieson, A. R. Fausset and David Brown
10:3 now, &c.--Soon they, deprived of their king, shall be reduced to say, We have no king (Hos 10:7, Hos 10:15), for Jehovah deprived us of him, because of our not fearing God. What then (seeing God is against us) should a king be able to do for us, if we had one? As they rejected the heavenly King, they were deprived of their earthly king.
10:410:4: Եթէ բանս խօսեսցի՝ պատճառք ստութեան են. ուխտեսցէ ուխտ. եւ բուսցին իբրեւ զսէ՛զ իրաւունք ՚ի կո՛րդ ագարակի,
4 Եթէ խօսքեր ասի՝ ստայօդ են.ուխտ կը կնքի,եւ արդարադատութիւնը որպէս սէզ կ’աճի ագարակի անմշակ հողում:
4 Ուխտ ըրած ատեննին սուտ երդում ընելով խօսեցան։Պատուհասը արտին ակօսներուն մէջ թունաւոր խոտերու պէս պիտի բուսնի։
[96]Եթէ բանս խօսեսցի, պատճառք ստութեան են. ուխտեսցէ ուխտ. եւ բուսցին իբրեւ զսէզ իրաւունք ի կորդ ագարակի. որթուն տանն Ովնայ:

10:4: Եթէ բանս խօսեսցի՝ պատճառք ստութեան են. ուխտեսցէ ուխտ. եւ բուսցին իբրեւ զսէ՛զ իրաւունք ՚ի կո՛րդ ագարակի,
4 Եթէ խօսքեր ասի՝ ստայօդ են.ուխտ կը կնքի,եւ արդարադատութիւնը որպէս սէզ կ’աճի ագարակի անմշակ հողում:
4 Ուխտ ըրած ատեննին սուտ երդում ընելով խօսեցան։Պատուհասը արտին ակօսներուն մէջ թունաւոր խոտերու պէս պիտի բուսնի։
zohrab-1805▾ eastern-1994▾ western am▾
10:410:4 Говорят слова {пустые}, клянутся ложно, заключают союзы; за то явится суд над ними, как ядовитая трава на бороздах поля.
10:4 λαλῶν λαλεω talk; speak ῥήματα ρημα statement; phrase προφάσεις προφασις pretense ψευδεῖς ψευδης false διαθήσεται διατιθεμαι put through; make διαθήκην διαθηκη covenant ἀνατελεῖ ανατελλω spring up; rise ὡς ως.1 as; how ἄγρωστις αγρωστις judgment ἐπὶ επι in; on χέρσον χερσος field
10:4 דִּבְּר֣וּ dibbᵊrˈû דבר speak דְבָרִ֔ים ḏᵊvārˈîm דָּבָר word אָלֹ֥ות ʔālˌôṯ אלה swear שָׁ֖וְא šˌāwᵊ שָׁוְא vanity כָּרֹ֣ת kārˈōṯ כרת cut בְּרִ֑ית bᵊrˈîṯ בְּרִית covenant וּ û וְ and פָרַ֤ח fārˈaḥ פרח sprout כָּ kā כְּ as † הַ the רֹאשׁ֙ rōš רֹאשׁ poison מִשְׁפָּ֔ט mišpˈāṭ מִשְׁפָּט justice עַ֖ל ʕˌal עַל upon תַּלְמֵ֥י talmˌê תֶּלֶם furrow שָׂדָֽי׃ śāḏˈāy שָׂדַי open field
10:4. loquimini verba visionis inutilis et ferietis foedus et germinabit quasi amaritudo iudicium super sulcos agriYou speak words of an unprofitable vision, and you shall make a covenant: and judgment shall spring up as bitterness in the furrows of the field.
4. They speak words, swearing falsely in making covenants: therefore judgment springeth up as hemlock in the furrows of the field.
10:4. You speak words about a useless vision, and you will strike a deal. And judgment will spring up like bitterness in the furrows of the field.
10:4. They have spoken words, swearing falsely in making a covenant: thus judgment springeth up as hemlock in the furrows of the field.
They have spoken words, swearing falsely in making a covenant: thus judgment springeth up as hemlock in the furrows of the field:

10:4 Говорят слова {пустые}, клянутся ложно, заключают союзы; за то явится суд над ними, как ядовитая трава на бороздах поля.
10:4
λαλῶν λαλεω talk; speak
ῥήματα ρημα statement; phrase
προφάσεις προφασις pretense
ψευδεῖς ψευδης false
διαθήσεται διατιθεμαι put through; make
διαθήκην διαθηκη covenant
ἀνατελεῖ ανατελλω spring up; rise
ὡς ως.1 as; how
ἄγρωστις αγρωστις judgment
ἐπὶ επι in; on
χέρσον χερσος field
10:4
דִּבְּר֣וּ dibbᵊrˈû דבר speak
דְבָרִ֔ים ḏᵊvārˈîm דָּבָר word
אָלֹ֥ות ʔālˌôṯ אלה swear
שָׁ֖וְא šˌāwᵊ שָׁוְא vanity
כָּרֹ֣ת kārˈōṯ כרת cut
בְּרִ֑ית bᵊrˈîṯ בְּרִית covenant
וּ û וְ and
פָרַ֤ח fārˈaḥ פרח sprout
כָּ כְּ as
הַ the
רֹאשׁ֙ rōš רֹאשׁ poison
מִשְׁפָּ֔ט mišpˈāṭ מִשְׁפָּט justice
עַ֖ל ʕˌal עַל upon
תַּלְמֵ֥י talmˌê תֶּלֶם furrow
שָׂדָֽי׃ śāḏˈāy שָׂדַי open field
10:4. loquimini verba visionis inutilis et ferietis foedus et germinabit quasi amaritudo iudicium super sulcos agri
You speak words of an unprofitable vision, and you shall make a covenant: and judgment shall spring up as bitterness in the furrows of the field.
10:4. You speak words about a useless vision, and you will strike a deal. And judgment will spring up like bitterness in the furrows of the field.
10:4. They have spoken words, swearing falsely in making a covenant: thus judgment springeth up as hemlock in the furrows of the field.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
4. Пророк касается политической жизни страны и перечисляет ряд преступлений Израиля. Говорят слова (LXX вместо debru читали прич. форму dober, отсюда слово: "глаголяй"), т. е. только слова, пустые речи. Клянутся ложно: вместо aloth клясться LXX читали irwth "предлога", "извинения", рассматривая это как дополнение к предшествующему dober; отсюда, в слав.: "извинения ложная". Заключают союзы (слав. "завещает завет"): пророк разумеет союзы с чужеземцами - египтянами и ассирянами. За то явится суд над ними, как ядовитая трава на бороздах поля (= слав. "аки тро'скот (agrwstiV) на лядине селней"). Речь идет о наказании (= суд) Израиля. Пророк сравнивает наступление суда Божия по тяжести наказания с обилием сорной травы (rosch горькая ядовитая трава), появляющейся на бороздах поля.
Adam Clarke: Commentary on the Bible - 1831
10:4: They have spoken words - Vain, empty, deceitful words.
Swearing falsely - This refers to the alliances made with strange powers, to whom they promised fidelity without intending to be faithful; and from whom they promised themselves protection and support, notwithstanding God was against them, and they knew it. All their words were vain, and in the end as bitter as gall.
Judgment springeth up as hemlock - As our land lies without cultivation, so that we have nothing but noxious weeds instead of crops; so we have no administration of justice. What is done in this way is a perversion of law, and is as hurtful to society as hemlock would be to animal life. All this may refer to the anarchy that was in the kingdom of Israel before Hoshea's reign, and which lasted, according to Archbishop Usher, nine years. They then, literally, "had no king."
Albert Barnes: Notes on the Bible - 1834
10:4: They have spoken words - The words which they spoke were eminently "words;" they were mere "words," which had no substance; "swearing falsely in making a covenant, literally, swearing falsely, making a covenant, and judgments springeth up as hemlock in the furrows of the field." : "There is no truth in words, no sanctity in oaths, no faithfulness in keeping covenants, no justice in giving judgments." Such is the result of all their oaths and covenants, that "judgment springeth up," yea, flourisheth; but, what judgment? Judgment, bitter and poisonous as hemlock, flourishes, as hemlock would flourish on ground broken up and prepared for it. They break up the ground, make the "furrows." They will not have any chance self-sown seed; they prepare the soil for harvest, full, abundant, regular, cleared of all besides. And what harvest? Not any wholesome plant, but poison. They cultivate injustice and wickedness, as if these were to be the fruits to be rendered to God from His own land. So Amos says, "Ye have turned judgment into gall or wormwood" Amo 6:12; Amo 5:7, and Habakkuk, "Judgment went forth perverted" Hab 1:4.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:4: swearing: Hos 6:7; Kg2 17:3, Kg2 17:4; Eze 17:13-19; Rom 1:31; Ti2 3:3
thus: Deu 29:18; Isa 5:7, Isa 59:13-15; Amo 5:7, Amo 6:12; Act 8:23; Heb 12:15; Rev 8:10, Rev 8:11
Carl Friedrich Keil and Franz Delitzsch
10:4
The thoughts of Hos 10:2, Hos 10:3 are carried out still further in Hos 10:4-7. Hos 10:4. "They have spoken words, sworn falsely, made treaties: thus right springs up like darnel in the furrows of the field. Hos 10:5. For the calves of Beth-aven the inhabitants of Samaria were afraid: yea, its people mourn over it, and its sacred ministers will tremble at it, at its glory, because it has strayed from them. Hos 10:6. Men will also carry it to Asshur, as a present for king Jareb: shame will seize upon Ephraim, and Israel will be put to shame for its counsel." The dissimulation of heart (Hos 10:3) manifested itself in their speaking words which were nothing but words, i.e., in vain talk (cf. Is 58:13), in false swearing, and in the making of treaties. אלות, by virtue of the parallelism, is an infin. abs. for אלה, formed like כּרת, analogous to שׁתות (Is 22:13; see Ewald, 240, b). כּרת בּרית, in connection with false swearing, must signify the making of a covenant without any truthfulness in it, i.e., the conclusion of treaties with foreign nations - for example, with Assyria - which they were inclined to observe only so long as they could promise themselves advantages from them. In consequence of this, right has become like a bitter plant growing luxuriantly (ראשׁ = רושׁ; see at Deut 29:17). Mishpât does not mean judgment here, or the punitive judgment of God (Chald. and many others), for this could hardly be compared with propriety to weeds running over everything, but right in its degeneracy into wrong, or right that men have turned into bitter fruit or poison (Amos 6:12). This spreads about in the kingdom, as weeds spread luxuriantly in the furrows of the field (שׂדי a poetical form for שׂדה, like Deut 32:13; Ps 8:8). Therefore the judgment cannot be delayed, and is already approaching in so threatening a manner, that the inhabitants of Samaria tremble for the golden calves. The plural ‛eglōth is used with indefinite generality, and gives no warrant, therefore, for the inference that there were several golden calves set up in Bethel. Moreover, this would be at variance with the fact, that in the sentences which follow we find "the (one) calf" spoken of. The feminine form ‛eglōth, which only occurs here, is also probably connected with the abstract use of the plural, inasmuch as the feminine is the proper form for abstracts. Bēth-'âven for Bēth-'ēl, as in Hos 4:15. Shâkhēn is construed with the plural, as an adjective used in a collective sense. כּי (Hos 4:5) is emphatic, and the suffixes attached to עמּו and כּמריו do not refer to Samaria, but to the idol, i.e., the calf, since the prophet distinctly calls Israel, which ought to have been the nation of Jehovah, the nation of its calf-idol, which mourned with its priests (kemârı̄m, the priests appointed in connection with the worship of the calves: see at 4Kings 23:5) for the carrying away of the calf to Assyria. גּיל does not mean to exult or rejoice here, nor to tremble (applied to the leaping of the heart from fear, as it does from joy), but has the same meaning as חיל in Ps 96:9. עליו is still further defined by על־כּבודו, "for its glory," i.e., not for the temple-treasure at Bethel (Hitzig), nor the one glorious image of the calf, as the symbol of the state-god (Ewald, Umbreit), but the calf, to which the people attributed the glory of the true God. The perfect, gâlâh, is used prophetically of that which was as good as complete and certain (for the fut. exact., cf. Ewald, 343, a). The golden calf, the glory of the nation, will have to wander into exile. This cannot even save itself; it will be taken to Assyria, to king Jareb (see at Hos 5:13), as minchâh, a present of tribute (see 2Kings 8:2, 2Kings 8:6; 3Kings 5:1). For the construing of the passive with את, see Ges. 143, 1, a. Then will Ephraim (= Israel) be seized by reproach and shame. Boshnâh, a word only met with here; it is formed from the masculine bōshen, which is not used at all (see Ewald, 163, 164).
Geneva 1599
10:4 They have spoken words, swearing falsely in making (e) a covenant: thus (f) judgment springeth up as hemlock in the furrows of the field.
(e) In promising to be faithful toward God.
(f) In this way their integrity and fidelity which they pretended, was nothing but bitterness and grief.
John Gill
10:4 They have spoken words, swearing falsely in making a covenant,.... Those are other crimes they were guilty of, for which the wrath of God could not be awarded from them by a king, if they had one, or by any other. They had used vain and idle words in their common talk and conversation; and lying and deceitful ones to one another in trade and commerce, in contracts and promises; and so had deceived and overreached one another: they had belched out many "oaths of vanity" (u): or vain oaths and curses; their mouths had been full of cursing and bitterness; and they made covenants with God, and their king, and with other kings and princes, and with one another, and had not kept them; and now for these things God had a controversy with them:
thus judgment springeth up as hemlock in the furrows of the field; either the judgment of God, his wrath and vengeance for the above sins, rose up and spread itself in all their cities, towns, and villages; or rather the judgment and justice they pretended to execute, instead of being what it should have been, useful and beneficial to the people, like a wholesome herb, sprung up like hemlock, bitter and poisonous, and spread itself in all parts of the kingdom. Injustice is meant; see Amos 6:12.
(u) "execrationes vanitatis", Schmidt.
John Wesley
10:4 Words - Vain words. Swearing falsely - By perjury deceiving those they treated with. A covenant - With the Assyrian king. Judgment - Divine vengeance. As hemlock - A proverbial speech, expressing the greatness of this evil.
Robert Jamieson, A. R. Fausset and David Brown
10:4 words--mere empty words.
swearing falsely in making a covenant--breaking their engagement to Shalmaneser (4Kings 17:4), and making a covenant with So, though covenants with foreigners were forbidden.
judgment . . . as hemlock--that is, divine judgment shall spring up as rank, and as deadly, as hemlock in the furrows (Deut 29:18; Amos 5:7; Amos 6:12). GESENIUS translates, "poppy." GROTIUS, "darnel."
10:510:5: որթուն տա՛նն Ովնայ։ Եւ եղիցին պանդո՛ւխտք բնակիչք Շամրնի. զի սո՛ւգ առ ժողովուրդ նորա ՚ի վերայ նորա. եւ որպէս դառնացուցին զնա, ոտնհա՛ր լիցին ՚ի վերայ փառաց նորա. զի գերեցա՛ն ՚ի նմանէն[10430]։ [10430] Ոմանք. Տանն Ովնայ եղիցի պան՛՛։
5 Ովնի տան հորթի պէս պանդուխտ կը դառնան Սամարիայի բնակիչները,որովհետեւ նրա ժողովուրդը սուգ արեց նրա վրայ.եւ ինչպէս որ դառնացրին նրան,ոտնակոխ կը լինեն նրա փառքի համար,քանի որ գերուեցին նրա կողմից:
5 Սամարիայի բնակիչները Բեթաւանի հորթերուն պատճառով պիտի վախնան, Քանզի անոր վրայ անոր ժողովուրդը սուգ պիտի ընէ Ու անոր քուրմերը անոր փառքին համար պիտի դողան, Քանզի անիկա գերութեան տարուեցաւ։
Եւ եղիցին պանդուխտք`` բնակիչք Շամրնի. զի սուգ առ ժողովուրդ նորա ի վերայ նորա. եւ [97]որպէս դառնացուցին զնա, ոտնհար լիցին`` ի վերայ փառաց նորա. զի գերեցան ի նմանէ:

10:5: որթուն տա՛նն Ովնայ։ Եւ եղիցին պանդո՛ւխտք բնակիչք Շամրնի. զի սո՛ւգ առ ժողովուրդ նորա ՚ի վերայ նորա. եւ որպէս դառնացուցին զնա, ոտնհա՛ր լիցին ՚ի վերայ փառաց նորա. զի գերեցա՛ն ՚ի նմանէն[10430]։
[10430] Ոմանք. Տանն Ովնայ եղիցի պան՛՛։
5 Ովնի տան հորթի պէս պանդուխտ կը դառնան Սամարիայի բնակիչները,որովհետեւ նրա ժողովուրդը սուգ արեց նրա վրայ.եւ ինչպէս որ դառնացրին նրան,ոտնակոխ կը լինեն նրա փառքի համար,քանի որ գերուեցին նրա կողմից:
5 Սամարիայի բնակիչները Բեթաւանի հորթերուն պատճառով պիտի վախնան, Քանզի անոր վրայ անոր ժողովուրդը սուգ պիտի ընէ Ու անոր քուրմերը անոր փառքին համար պիտի դողան, Քանզի անիկա գերութեան տարուեցաւ։
zohrab-1805▾ eastern-1994▾ western am▾
10:510:5 За тельца Беф-Авена вострепещут жители Самарии; восплачет о нем народ его, и жрецы его, радовавшиеся о нем, будут плакать о славе его, потому что она отойдет от него.
10:5 τῷ ο the μόσχῳ μοσχος calf τοῦ ο the οἴκου οικος home; household Ων ων reside οἱ ο the κατοικοῦντες κατοικεω settle Σαμάρειαν σαμαρεια Samareia; Samaria ὅτι οτι since; that ἐπένθησεν πενθεω sad ὁ ο the λαὸς λαος populace; population αὐτοῦ αυτος he; him ἐπ᾿ επι in; on αὐτόν αυτος he; him καὶ και and; even καθὼς καθως just as / like παρεπίκραναν παραπικραινω exasperate αὐτόν αυτος he; him ἐπιχαροῦνται επιχαιρω in; on τὴν ο the δόξαν δοξα glory αὐτοῦ αυτος he; him ὅτι οτι since; that μετῳκίσθη μετοικιζω resettle ἀπ᾿ απο from; away αὐτοῦ αυτος he; him
10:5 לְ lᵊ לְ to עֶגְלֹות֙ ʕeḡlôṯ עֶגְלָה cow בֵּ֣ית אָ֔וֶן bˈêṯ ʔˈāwen בֵּית אָוֶן Beth Aven יָג֖וּרוּ yāḡˌûrû גור be afraid שְׁכַ֣ן šᵊḵˈan שָׁכֵן inhabitant שֹֽׁמְרֹ֑ון šˈōmᵊrˈôn שֹׁמְרֹון Samaria כִּי־ kî- כִּי that אָבַ֨ל ʔāvˌal אבל mourn עָלָ֜יו ʕālˈāʸw עַל upon עַמֹּ֗ו ʕammˈô עַם people וּ û וְ and כְמָרָיו֙ ḵᵊmārāʸw כֹּמֶר idol priest עָלָ֣יו ʕālˈāʸw עַל upon יָגִ֔ילוּ yāḡˈîlû גיל rejoice עַל־ ʕal- עַל upon כְּבֹודֹ֖ו kᵊvôḏˌô כָּבֹוד weight כִּֽי־ kˈî- כִּי that גָלָ֥ה ḡālˌā גלה uncover מִמֶּֽנּוּ׃ mimmˈennû מִן from
10:5. vaccas Bethaven coluerunt habitatores Samariae quia luxit super eum populus eius et aeditui eius super eum exultaverunt in gloria eius quia migravit ab eoThe inhabitants of Samaria have worshipped the kine of Bethaven: for the people thereof have mourned over it, and the wardens of its temple that rejoiced over it in its glory because it is departed from it.
5. The inhabitants of Samaria shall be in terror for the calves of Beth-aven: for the people thereof shall mourn over it, and the priests thereof that rejoiced over it, for the glory thereof, because it is departed from it.
10:5. The inhabitants of Samaria have worshipped the calf of Bethaven. For the keepers of its temple, who had exulted over it in its glory, and its people, have mourned over it because it migrated from there.
10:5. The inhabitants of Samaria shall fear because of the calves of Bethaven: for the people thereof shall mourn over it, and the priests thereof [that] rejoiced on it, for the glory thereof, because it is departed from it.
The inhabitants of Samaria shall fear because of the calves of Beth- aven: for the people thereof shall mourn over it, and the priests thereof [that] rejoiced on it, for the glory thereof, because it is departed from it:

10:5 За тельца Беф-Авена вострепещут жители Самарии; восплачет о нем народ его, и жрецы его, радовавшиеся о нем, будут плакать о славе его, потому что она отойдет от него.
10:5
τῷ ο the
μόσχῳ μοσχος calf
τοῦ ο the
οἴκου οικος home; household
Ων ων reside
οἱ ο the
κατοικοῦντες κατοικεω settle
Σαμάρειαν σαμαρεια Samareia; Samaria
ὅτι οτι since; that
ἐπένθησεν πενθεω sad
ο the
λαὸς λαος populace; population
αὐτοῦ αυτος he; him
ἐπ᾿ επι in; on
αὐτόν αυτος he; him
καὶ και and; even
καθὼς καθως just as / like
παρεπίκραναν παραπικραινω exasperate
αὐτόν αυτος he; him
ἐπιχαροῦνται επιχαιρω in; on
τὴν ο the
δόξαν δοξα glory
αὐτοῦ αυτος he; him
ὅτι οτι since; that
μετῳκίσθη μετοικιζω resettle
ἀπ᾿ απο from; away
αὐτοῦ αυτος he; him
10:5
לְ lᵊ לְ to
עֶגְלֹות֙ ʕeḡlôṯ עֶגְלָה cow
בֵּ֣ית אָ֔וֶן bˈêṯ ʔˈāwen בֵּית אָוֶן Beth Aven
יָג֖וּרוּ yāḡˌûrû גור be afraid
שְׁכַ֣ן šᵊḵˈan שָׁכֵן inhabitant
שֹֽׁמְרֹ֑ון šˈōmᵊrˈôn שֹׁמְרֹון Samaria
כִּי־ kî- כִּי that
אָבַ֨ל ʔāvˌal אבל mourn
עָלָ֜יו ʕālˈāʸw עַל upon
עַמֹּ֗ו ʕammˈô עַם people
וּ û וְ and
כְמָרָיו֙ ḵᵊmārāʸw כֹּמֶר idol priest
עָלָ֣יו ʕālˈāʸw עַל upon
יָגִ֔ילוּ yāḡˈîlû גיל rejoice
עַל־ ʕal- עַל upon
כְּבֹודֹ֖ו kᵊvôḏˌô כָּבֹוד weight
כִּֽי־ kˈî- כִּי that
גָלָ֥ה ḡālˌā גלה uncover
מִמֶּֽנּוּ׃ mimmˈennû מִן from
10:5. vaccas Bethaven coluerunt habitatores Samariae quia luxit super eum populus eius et aeditui eius super eum exultaverunt in gloria eius quia migravit ab eo
The inhabitants of Samaria have worshipped the kine of Bethaven: for the people thereof have mourned over it, and the wardens of its temple that rejoiced over it in its glory because it is departed from it.
10:5. The inhabitants of Samaria have worshipped the calf of Bethaven. For the keepers of its temple, who had exulted over it in its glory, and its people, have mourned over it because it migrated from there.
10:5. The inhabitants of Samaria shall fear because of the calves of Bethaven: for the people thereof shall mourn over it, and the priests thereof [that] rejoiced on it, for the glory thereof, because it is departed from it.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
5. В дни бедствий телец Беф-Авена (= Вефиля) не только не окажет помощи народу, но сам будет предметом забот и плача. За тельца, в евр. egeloth, за телиц - мн. ч. ж. р. для выражения неопределенного, отвлеченного понятия, = за служение тельцу. Будут плакать о славе его (kebodo), потому что она отойдёт. от него: евр. kebod (слава), некоторые комментаторы (Гитциг, Гоонакер) не без основания понимают о сокровищах святилища Вефильского, отданных врагу. Греческ. слав. текст ст. 5: имеет ряд отступлений от евр.: евр. gur, означающее (с предлогом) трепетать, бояться, LXX перевели paroikhsousi, слав. "возобитают", kemarajy, жрецы его, LXX читали kemararu, "как прогневили"; отсюда, в слав.: "и якоже разгневаша его, порадуются о славе его".
Adam Clarke: Commentary on the Bible - 1831
10:5: The inhabitants of Samaria shall fear - According to Calmet, shall worship the calves of Beth-aven; those set up by Jeroboam, at Beth-el. Fear is often taken for religious reverence.
The people thereof shall mourn - On seeing the object of their worship carried into captivity, as well as themselves.
And the priests thereof - כמרים kemarim. The priests of Samaria, says Calmet, are here called kemarim, that is, black coats, or shouters, because they made loud cries in their sacrifices. Instead of יגילו yagilu, "they shall rejoice;" learned men propose ילילו yalilu, "shall howl," which is likely to be the true reading, but it is not supported by any of the MSS. yet discovered. But the exigentia loci, the necessity of the place, requires some such word.
Albert Barnes: Notes on the Bible - 1834
10:5: The inhabitants of Samaria shall fear because of - (i. e., for) the calves of Beth-aven He calls them in this place "cow-calves," perhaps to denote their weakness and helplessness. So far from their idol being able to help "them, they" shall be anxious and troubled for their idols, lest these should be taken captive from them. The "Bethel (House of God)" of the patriarch Jacob, was now turned into "Bethaven, the house of vanity." This, from its old sacred memories, was a more celebrated place of the calf-worship than Dan. Hosea then gives to the calf of Bethel its precedence, and ranks both idols under its one name, as "calves of the house of vanity."
For the people thereof shall mourn over it - They had set up the idols, instead of God; so God calls them no longer His people, but "the people of the calf" whom they had chosen for their god; as Moab was called "the people of Chemosh" Num 21:29, its idol. They had joyed in it, not in God; now they, "its people" and its priests, should "mourn over" it, when unable to help itself, much less, them. Both their joy and their sorrow showed that they were without excuse, that they had "gone willingly after the" king's "commandment," serving it of their own free-will out of love, not out of fear of the king, and, neither out of love or fear, serving God purely.
For the glory thereof, because it is departed from it - The true glory of Israel was God; the Glory of God is in Himself. "The glory of the calves," for whom Ephraim had exchanged their God, was something quite outward to them, the gold of which they were made, and the rich offerings made to them. Both together became an occasion of their being carried captive. They mourned, not because they had offended God by their sin, but for the loss of that dumb idol, whose worship had beetn their sin, and which had brought these heavy woes upon them. Impenitent even under chastisement! The prophet does not mention any grief for "the despoiling of their country, the burning of their cities, the slaughter of their people, their shame" . One only thing he names as moving them. Even then their one chief anxiety was, not that God was departed from them, but that their calf in which they had set their "glory," whereupon they so franticly relied, on which they had lavished their substance, their national distinction and disgrace, was gone. Without the grace of God people mourn, not their sins, but their idols.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:5: the calves: Hos 8:5, Hos 8:6, Hos 13:2; Kg1 12:28-32; Kg2 10:29, Kg2 17:16; Ch2 11:15, Ch2 13:8
Bethaven: Hos 4:15, Hos 5:8; Jos 7:2
for the people: Jdg 18:24; Rev 18:11-19
the priests: or, Chemarim, Kg2 23:5 *marg. Zep 1:4
for the glory: Hos 9:11; Sa1 4:21, Sa1 4:22; Act 19:27
Geneva 1599
10:5 The inhabitants of Samaria shall (g) fear because of the calves of Bethaven: for the people thereof shall mourn over it, and the (h) priests thereof [that] rejoiced on it, for the glory thereof, because it is departed from it.
(g) When the calf will be carried away.
(h) These were certain idolatrous priests, who wore black apparel during their sacrifices, and cried with a loud voice: which superstition Elijah derided, (3Kings 18:27). See 4Kings 23:5
John Gill
10:5 The inhabitants of Samaria shall fear because of the calves of Bethaven,.... Or, "the cow calves" (w), as in the original; so called by way of derision, and to denote their weakness and inability to help their worshippers; and so Bethel, where one of these calves was, is here, as elsewhere, called Bethaven; that is, the house of iniquity, or of an idol, by way of contempt; and may take in Dan also, where was the other calf, since both are mentioned; unless the plural is put for the singular: now the land of Israel being invaded by the enemy, the inhabitants of Samaria, which was the metropolis of the nation, the king, nobles, and common people that dwelt there, and were worshippers of the calves, were in pain lest they should be taken by the enemy; or because they were, these places falling into his hands before Samaria was besieged, or at least taken; and these calves being broken to pieces, which they had worshipped, and put their trust in, they were afraid the ruin of themselves and children would be next, and was not very far off:
for the people thereof shall mourn over it; either the people of Samaria, the same with the inhabitants of it; or rather the people of Bethaven, where the idol was; but now was broke to pieces, or carried away; though it is generally interpreted of the people of the calf, the worshippers of it, who would mourn over it, or for the loss of it, being taken away from them, and disposed of as in Hos 10:6. The Jews (x) have a tradition, that, in the twentieth year of Pekah king of Israel, Tiglathpileser king of Assyria came and took away the golden calf in Dan; and, in the twelfth year of Ahaz, another king of Assyria (Shalmaneser) came and took away the golden calf at Bethel:
and the priests thereof that rejoiced on it; the Chemarims, as in Zeph 1:4; or "black" (y) ones, because of their meagre and sordid countenances, or black clothing: the same word the Jews use for Popish monks: here it designs the priests of Bethaven, or the calf, who before this time rejoiced on account of it, because of the sacrifices and presents of the people to it, and the good living they got in the service of it; but now would mourn, as well as the people, and more, because of being deprived of their livelihood. Some read the words without the supplement "that, the priests thereof rejoiced on it"; which some interpret according to a tradition of the Jews mentioned by Jerom, though by no other, as I can find; that the priests stole away the golden calves, and put brasen and glided ones in the place of them; so that when they were carried away the people mourned, taking them to be the true golden calves; but the priests made themselves merry with their subtle device, and rejoiced that their fraud was not detected; but rather the word here used, as Pocock and others have observed, is of that kind which has contrary senses, and signifies both to mourn and to rejoice; and here to mourn, as perhaps also in Job 3:22; and so Ben Melech observes, that there are some of their interpreters who understand it here in the sense of mourning:
for the glory of it, because it is departed from it; either because of the glory of the calf, which was gone from it, the veneration it was had in, the worship which was given to it, and the gems and ornaments that were about it; or rather the glory of Bethaven, and also of Samaria, and indeed of all Israel, which was carried captive from them; that is, the calf, which was their god, in which they gloried, and put their trust and confidence in.
(w) "vaccas, V. L. "ad. vitulas", Pagninus, Montanus; "propter vitulas", Junius & Tremellius, Piscator; "ob vitulas, Cocceius. (x) Seder Olam Rabba, c. 22. p. 60, 61. (y) "atrati ejus", Junius & Tremellius, Piscator.
John Wesley
10:5 Because of the calves - Because they had sinned by these calves, therefore did this fear seize them. The people - They who dwelt at Beth - aven. That rejoiced on it - These priests formerly were fed, clothed, and enriched by this idol, this made them right glad. The glory thereof - All its credit is vanished. Is departed - The Assyrians have either broken it, or carried it in derision into Assyria.
Robert Jamieson, A. R. Fausset and David Brown
10:5 fear because of the calves--that is, shall fear for them.
Beth-aven--substituted for Beth-el in contempt (Hos 4:15).
it--singular, the one in Beth-el; after the pattern of which the other "calves" (plural) were made. "Calves" in the Hebrew is feminine, to express contempt.
priests--The Hebrew is only used of idolatrous priests (4Kings 23:5; Zeph 1:4), from a root meaning either "the black garment" in which they were attired; or, "to resound," referring to their howling cries in their sacred rites [CALVIN].
that rejoiced on it--because it was a source of gain to them. MAURER translates, "Shall leap in trepidation on account of it"; as Baal's priests did (3Kings 18:26).
the glory thereof--the magnificence of its ornaments and its worship.
10:610:6: Եւ զնա յԱսորեստանեայս կապեա՛լս տարցին պատարա՛գ արքային Յարիմայ. կաշառօ՛ք ընկալցի զԵփրեմ. ամաչեսցէ՛ Իսրայէլ ՚ի խորհուրդս իւր[10431]։ [10431] Ոմանք. Կապեալ տարցին։
6 Եւ նրան կապկպած Ասորեստան կը տանեն որպէս նուէր Յարիմ արքային: Նա կաշառքով կ’ընդունի Եփրեմին. Իսրայէլը կ’ամաչի իր խորհուրդներից:
6 Անիկա ալ Ասորեստան պիտի տարուի՝ Յարէբ թագաւորին պարգեւ ըլլալու համար։Եփրեմ ամօթ պիտի զգայ Ու Իսրայէլ իր խորհուրդէն պիտի ամչնայ։
[98]Եւ զնա յԱսորեստանեայս կապեալս տարցին պատարագ արքային Յարիմայ. կաշառօք ընկալցի զԵփրեմ.`` ամաչեսցէ Իսրայէլ ի խորհուրդս իւր:

10:6: Եւ զնա յԱսորեստանեայս կապեա՛լս տարցին պատարա՛գ արքային Յարիմայ. կաշառօ՛ք ընկալցի զԵփրեմ. ամաչեսցէ՛ Իսրայէլ ՚ի խորհուրդս իւր[10431]։
[10431] Ոմանք. Կապեալ տարցին։
6 Եւ նրան կապկպած Ասորեստան կը տանեն որպէս նուէր Յարիմ արքային: Նա կաշառքով կ’ընդունի Եփրեմին. Իսրայէլը կ’ամաչի իր խորհուրդներից:
6 Անիկա ալ Ասորեստան պիտի տարուի՝ Յարէբ թագաւորին պարգեւ ըլլալու համար։Եփրեմ ամօթ պիտի զգայ Ու Իսրայէլ իր խորհուրդէն պիտի ամչնայ։
zohrab-1805▾ eastern-1994▾ western am▾
10:610:6 И сам он отнесен будет в Ассирию, в дар царю Иареву; постыжен будет Ефрем, и посрамится Израиль от замысла своего.
10:6 καὶ και and; even αὐτὸν αυτος he; him εἰς εις into; for Ἀσσυρίους ασσυριος bind; tie ἀπήνεγκαν αποφερω carry away / off ξένια ξενια lodging τῷ ο the βασιλεῖ βασιλευς monarch; king Ιαριμ ιαριμ in δόματι δομα gift Εφραιμ εφραιμ Ephraim; Efrem δέξεται δεχομαι accept; take καὶ και and; even αἰσχυνθήσεται αισχυνω shame; ashamed Ισραηλ ισραηλ.1 Israel ἐν εν in τῇ ο the βουλῇ βουλη intent αὐτοῦ αυτος he; him
10:6 גַּם־ gam- גַּם even אֹותֹו֙ ʔôṯˌô אֵת [object marker] לְ lᵊ לְ to אַשּׁ֣וּר ʔaššˈûr אַשּׁוּר Asshur יוּבָ֔ל yûvˈāl יבל bring מִנְחָ֖ה minḥˌā מִנְחָה present לְ lᵊ לְ to מֶ֣לֶךְ mˈeleḵ מֶלֶךְ king יָרֵ֑ב yārˈēv יָרֵב the great king בָּשְׁנָה֙ bošnˌā בָּשְׁנָה shame אֶפְרַ֣יִם ʔefrˈayim אֶפְרַיִם Ephraim יִקָּ֔ח yiqqˈāḥ לקח take וְ wᵊ וְ and יֵבֹ֥ושׁ yēvˌôš בושׁ be ashamed יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel מֵ mē מִן from עֲצָתֹֽו׃ ʕᵃṣāṯˈô עֵצָה counsel
10:6. siquidem et ipse in Assur delatus est munus regi ultori confusio Ephraim capiet et confundetur Israhel in voluntate suaFor itself also is carried into Assyria, a present to the avenging king: shame shall fall upon Ephraim, and Israel shall be confounded in his own will.
6. It also shall be carried unto Assyria for a present to king Jareb: Ephraim shall receive shame, and Israel shall be ashamed of his own counsel.
10:6. If, indeed, it also has been offered to Assur, as a gift for the Avenging king, confusion will seize Ephraim, and Israel will be confounded by his own will.
10:6. It shall be also carried unto Assyria [for] a present to king Jareb: Ephraim shall receive shame, and Israel shall be ashamed of his own counsel.
It shall be also carried unto Assyria [for] a present to king Jareb: Ephraim shall receive shame, and Israel shall be ashamed of his own counsel:

10:6 И сам он отнесен будет в Ассирию, в дар царю Иареву; постыжен будет Ефрем, и посрамится Израиль от замысла своего.
10:6
καὶ και and; even
αὐτὸν αυτος he; him
εἰς εις into; for
Ἀσσυρίους ασσυριος bind; tie
ἀπήνεγκαν αποφερω carry away / off
ξένια ξενια lodging
τῷ ο the
βασιλεῖ βασιλευς monarch; king
Ιαριμ ιαριμ in
δόματι δομα gift
Εφραιμ εφραιμ Ephraim; Efrem
δέξεται δεχομαι accept; take
καὶ και and; even
αἰσχυνθήσεται αισχυνω shame; ashamed
Ισραηλ ισραηλ.1 Israel
ἐν εν in
τῇ ο the
βουλῇ βουλη intent
αὐτοῦ αυτος he; him
10:6
גַּם־ gam- גַּם even
אֹותֹו֙ ʔôṯˌô אֵת [object marker]
לְ lᵊ לְ to
אַשּׁ֣וּר ʔaššˈûr אַשּׁוּר Asshur
יוּבָ֔ל yûvˈāl יבל bring
מִנְחָ֖ה minḥˌā מִנְחָה present
לְ lᵊ לְ to
מֶ֣לֶךְ mˈeleḵ מֶלֶךְ king
יָרֵ֑ב yārˈēv יָרֵב the great king
בָּשְׁנָה֙ bošnˌā בָּשְׁנָה shame
אֶפְרַ֣יִם ʔefrˈayim אֶפְרַיִם Ephraim
יִקָּ֔ח yiqqˈāḥ לקח take
וְ wᵊ וְ and
יֵבֹ֥ושׁ yēvˌôš בושׁ be ashamed
יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel
מֵ מִן from
עֲצָתֹֽו׃ ʕᵃṣāṯˈô עֵצָה counsel
10:6. siquidem et ipse in Assur delatus est munus regi ultori confusio Ephraim capiet et confundetur Israhel in voluntate sua
For itself also is carried into Assyria, a present to the avenging king: shame shall fall upon Ephraim, and Israel shall be confounded in his own will.
10:6. If, indeed, it also has been offered to Assur, as a gift for the Avenging king, confusion will seize Ephraim, and Israel will be confounded by his own will.
10:6. It shall be also carried unto Assyria [for] a present to king Jareb: Ephraim shall receive shame, and Israel shall be ashamed of his own counsel.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
6. Унижение народа особенно выразится в том, что и сам телец, которому поклонялись, будет отнесен в качестве дара, в Ассирию. Царю Иареву (сл. 3ариму) нариц. имя, царю заступнику. Пророк несомненно говорит об ассирийском царе, но какой именно исторический факт он разумеет, - трудно сказать. Чтение слав. т. "связавше его", dhsanteV не имеет соответствия в евр. Предполагается, что евр. aschschur (в Ассирию) LXX читали дважды и первое, производя от asar (asur) перевели словом dhsanteV.
Adam Clarke: Commentary on the Bible - 1831
10:6: A present to King Jareb - See on Hos 5:13 (note). If this be a proper name, the person intended is not known in history: but it is most likely that Pul, king of Assyria, is intended, to whom Menahem, king of Israel, appears to have given one of the golden calves, to insure his assistance.
Albert Barnes: Notes on the Bible - 1834
10:6: It shall be also carried - (that is, "Itself also shall be carried"). Not Israel only shall be carried into captivity, but its god also. The victory over a nation was accounted of old a victory over its gods, as indeed it showed their impotence. Hence, the excuse made by the captains of Benhadad, that the gods of "Israel were gods of the hills, and not gods of the valleys" Kg1 20:23, Kg1 20:28, and God's vindication of His own Almightiness, which was thus denied. Hence, also the boast of Sennacherib by Rabshakeh, "have any of the gods of the nations delivered at all his land out of the hand of the king of Assyria? Where are the gods of Hamath and of Arpad? where are the gods of Sepharvaim, Hena, and Ivah? have they delivered Samaria out of mine hand? Who are they among all the gods of the countries, that have delivered their country out of mine hand, that the Lord should deliver Jerusalem out of mine hand?" (Kg2 18:33-35, add, Kg2 19:10-13; Num 21:29).
When God then, for the sin of His people, gave them into the hand of their enemies, He vindicated His own glory, first by avenging any insult offered to His worship, as in the capture of the ark by the Philistines, or Belshazzar's insolent and drunken abuse of the vessels of the temple; or by vindicating His servants, as in the case of Daniel and the three children, or by chastening pride, as in Nebuchadnezzar, and explaining and pointing His chastisement through His servant Daniel, or by prophecy, as of Cyrus by Isaiah and Daniel. To His own people, His chastisements were the vindication of His glory which they had dishonored, and the close of the long strife between the true prophets and the false. The captivity of the calf ended its worship, and was its final disgrace. The destruction of the temple and the captivity of its vessels and of God's people ended, not the worship, but the idolatries of Judah, and extended among their captors, and their captors' captors, the Medes and Persians, the knowledge of the One true God.
Unto Assyria, for a present to king Jareb - (or to a hostile or strifeful king. See the note above at Hos 5:13.) Perhaps the name "Jareb" designates the Assyrian by that which was a characteristic of their empire, love of "strife." The history of their kings, as given by themselves in the newly-found inscriptions, is one warfare. To that same king, to whom they sent for aid in their weakness, from whom they hoped for help, and whom God named as what He knew and willed him to be to them, "hostile, strifeful," and "an avenger," should the object of their idolatry be carried in triumph. They had trusted in the calf and in the Assyrians. The Assyrian, to whom they looked as the protector of their liberties, was to carry away their other trust, their god .
Ephraim shall receive shame - This shall be all his gain; this his purchase; this he had obtained for himself by his pride and willfulness and idolatry and ambition and wars: this is the end of all, as it is of all pursuits apart from God; this he "shall receive" from the Giver of all good, "shame." "And Israel shall be ashamed of his own counsel." Ephraim's special "counsel" was that which Jeroboam "took" with the most worldly-wise of his people, a counsel which admirably served their immediate end, the establishment of a kingdom, separate from that of Judah. It was acutely devised; it seemed to answer its end for 230 years, so that Israel, until the latter part of the reign of Pekah, was strong, Judah, in comparison, weak. But it was "the sin wherewith he made Israel to sin," and for which God scattered him among the pagan. His wisdom became his destruction and his shame. The policy which was to establish his family and his kingdom, destroyed his own family in the next generation, and ultimately, his people, not by its failure, but by its success.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:6: carried: Hos 8:6; Isa 46:1, Isa 46:2; Jer 43:12, Jer 43:13; Dan 11:8
a present: Hos 5:13; Kg2 17:3
receive: Hos 4:19; Isa 1:29, Isa 44:9-11, Isa 45:16; Jer 2:26, Jer 2:27, Jer 2:36, Jer 2:37, Jer 3:24, Jer 3:25, Jer 48:13; Eze 36:31
ashamed: Hos 11:6; Job 18:7; Isa 30:3; Jer 7:24; Mic 6:16
John Gill
10:6 It shall also be carried unto Assyria for a present to King Jareb,.... Or, "he himself" (z); not the people of Samaria, or of Bethaven, or of the calf, but the calf itself; which, being all of gold, was sent a present to the king of Assyria, here called Jareb; either Assyria, or the king of it; See Gill on Hos 5:13; this was done either by the people of Israel themselves, to appease the king of Assyria; or rather by the Assyrian army, who reserved the plunder of this as a proper present to their king and conqueror, to whom not only nations, but the gods of nations, were subject:
Ephraim shall receive shame; for worshipping such an idol, when they shall see it broke to pieces, and the gold of it made a present to the Assyrian king, and that it could not save them, nor itself:
and Israel shall be ashamed of his own counsel; of giving in to such idolatry, contrary to the counsel, mind, and will of God; or of the counsel which they and Jeroboam took to set up the calves at Dan and Bethel, and thereby to keep the people from going up to Jerusalem, 3Kings 12:28; as well as of their counsel and covenant with the king of Egypt against the king of Assyria, 4Kings 17:4.
(z) "etiam ipsemet", Pagninus, Montanus; "etiam ipse", Junius & Tremellius, Piscator; "etiam ille", Cocceius; "etiam ille ipse", Schmidt.
John Wesley
10:6 It - The golden calf.
Robert Jamieson, A. R. Fausset and David Brown
10:6 It . . . also--The calf, so far from saving its worshippers from deportation, itself shall be carried off; hence "Israel shall be ashamed" of it.
Jareb--(See on Hos 5:13). "A present to the king (whom they looked to as) their defender," or else avenger, whose wrath they wished to appease, namely, Shalmaneser. The minor states applied this title to the Great King, as the avenging Protector.
his own counsel--the calves, which Jeroboam set up as a stroke of policy to detach Israel from Judah. Their severance from Judah and Jehovah proved now to be not politic, but fatal to them.
10:710:7: Մերժեաց Շամրին զթագաւոր իւր՝ իբրեւ զխռիւ յերեսաց ջրոյ։
7 Սամարիան մերժեց իր թագաւորին,ինչպէս տաշեղ ջրի երեսին:
7 Սամարիայի թագաւորը* բնաջինջ պիտի ըլլայ Ջուրի երեսին վրայ եղող փրփուրի պէս։
[99]Մերժեաց Շամրին զթագաւոր իւր` իբրեւ զխռիւ յերեսաց`` ջրոյ:

10:7: Մերժեաց Շամրին զթագաւոր իւր՝ իբրեւ զխռիւ յերեսաց ջրոյ։
7 Սամարիան մերժեց իր թագաւորին,ինչպէս տաշեղ ջրի երեսին:
7 Սամարիայի թագաւորը* բնաջինջ պիտի ըլլայ Ջուրի երեսին վրայ եղող փրփուրի պէս։
zohrab-1805▾ eastern-1994▾ western am▾
10:710:7 Исчезнет в Самарии царь ее, как пена на поверхности воды.
10:7 ἀπέρριψεν απορριπτω toss away Σαμάρεια σαμαρεια Samareia; Samaria βασιλέα βασιλευς monarch; king αὐτῆς αυτος he; him ὡς ως.1 as; how φρύγανον φρυγανον stick ἐπὶ επι in; on προσώπου προσωπον face; ahead of ὕδατος υδωρ water
10:7 נִדְמֶ֥ה niḏmˌeh דמה be silent שֹׁמְרֹ֖ון šōmᵊrˌôn שֹׁמְרֹון Samaria מַלְכָּ֑הּ malkˈāh מֶלֶךְ king כְּ kᵊ כְּ as קֶ֖צֶף qˌeṣef קֶצֶף bough עַל־ ʕal- עַל upon פְּנֵי־ pᵊnê- פָּנֶה face מָֽיִם׃ mˈāyim מַיִם water
10:7. transire fecit Samaria regem suum quasi spumam super faciem aquaeSamaria hath made her king to pass as froth upon the face of the water.
7. Samaria, her king is cut off, as foam upon the water.
10:7. Samaria has required her king to pass by, like foam on the face of the water.
10:7. [As for] Samaria, her king is cut off as the foam upon the water.
As for Samaria, her king is cut off as the foam upon the water:

10:7 Исчезнет в Самарии царь ее, как пена на поверхности воды.
10:7
ἀπέρριψεν απορριπτω toss away
Σαμάρεια σαμαρεια Samareia; Samaria
βασιλέα βασιλευς monarch; king
αὐτῆς αυτος he; him
ὡς ως.1 as; how
φρύγανον φρυγανον stick
ἐπὶ επι in; on
προσώπου προσωπον face; ahead of
ὕδατος υδωρ water
10:7
נִדְמֶ֥ה niḏmˌeh דמה be silent
שֹׁמְרֹ֖ון šōmᵊrˌôn שֹׁמְרֹון Samaria
מַלְכָּ֑הּ malkˈāh מֶלֶךְ king
כְּ kᵊ כְּ as
קֶ֖צֶף qˌeṣef קֶצֶף bough
עַל־ ʕal- עַל upon
פְּנֵי־ pᵊnê- פָּנֶה face
מָֽיִם׃ mˈāyim מַיִם water
10:7. transire fecit Samaria regem suum quasi spumam super faciem aquae
Samaria hath made her king to pass as froth upon the face of the water.
10:7. Samaria has required her king to pass by, like foam on the face of the water.
10:7. [As for] Samaria, her king is cut off as the foam upon the water.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
7. Исчезнет в Самарии царь ее: пророк говорит не о золотом тельце. (Шольц, Кнабенбауер), а о царе, о царской власти, предвозвещая предстоящее уничтожение ее. Сл. "отверже" (вместо исчезнет) произошло потому, что LXX евр. nidmeh (от damah - губить) читали как jarmeh (от ramah бросить, низвергнуть). Как пена на поверхности воды; точное значение eвp. kezeph неизвестно; одни древние переводчики (Акила, блаж. Иероним) переводили его словом пена (afroV, spuma), другие (LXX, Феодотион, Пешито) словами - стебель, хворост, солома (fruganon); отсюда в слав. "аки хврастие".
Adam Clarke: Commentary on the Bible - 1831
10:7: Her king is cut off as the foam - As lightly as a puff of wind blows off the foam that is formed below by a fall of water, so shall the kings of Israel be cut off. We have already seen that not less than four of them died by assassination in a very short time. See on Hos 7:7 (note).
Albert Barnes: Notes on the Bible - 1834
10:7: Her king is cut off like foam - (Or, more probably, "a straw) on the" (literally, "face of the) water." A bubble, or one of those little shreds which float in countless numbers on the surface of the water, give the same image of lightness, emptiness, worthlessness, a thing too light to sink, but driven impetuously, and unresistingly, here and there, at the impulse of the torrent which hurries it along. Such was the king, whom Israel had set in the highest place, in whom it had trusted, instead of God. So easily was Hoshea, their last king, swept away by the flood, which broke in on Ephraim, from Assyria. Piety is the only solidity; apart from piety all is emptiness.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:7: Samaria: Kg1 21:1; Kg2 1:3
king: Hos 10:3, Hos 10:15; Kg2 15:30, Kg2 17:4
the water: Heb. the face of the waters, Jde 1:13
Carl Friedrich Keil and Franz Delitzsch
10:7
With the carrying away of the golden calf the kingdom of Samaria also perishes, and desert plants will grow upon the places of idols. Hos 10:7, Hos 10:8. "Destroyed is Samaria; her king like a splinter on the surface of the water. And destroyed are the high places of Aven, the sin of Israel: thorn and thistle will rise up on their altars; and they will speak to the mountains, Cover us! and to the hills, Fall on us!" שׁמרון מלכּהּ is not an asyndeton, "Samaria and its king;" but Shōmerōn is to be taken absolutely, "as for Samaria," although, as a matter of fact, not only Samaria, the capital of the kingdom, but the kingdom itself, was destroyed. For malkâh does not refer to any particular king, but is used in a general sense for "the king that Samaria had," so that the destruction of the monarchy is here predicted (cf. Hos 10:15). The idea that the words refer to one particular king, is not only at variance with the context, which contains no allusion to any one historical occurrence, but does not suit the simile: like a splinter upon the surface of the water, which is carried away by the current, and vanishes without leaving a trace behind. Qetseph is not "foam" (Chald., Symm., Rabb.), but a broken branch, a fagot or a splinter, as qetsâphâh in Joel 1:7 clearly shows. Bâmōth 'âven are the buildings connected with the image-worship at Bethel ('âven = Bēth-'ēl, Hos 10:5), the temple erected there (bēth bâmōth), together with the altar, possibly also including other illegal places of sacrifice there, which constituted the chief sin of the kingdom of Israel. These were to be so utterly destroyed, that thorns and thistles would grow upon the ruined altars (cf. Gen 3:18). "The sign of extreme solitude, that there are not even the walls left, or any traces of the buildings" (Jerome). When the kingdom shall be thus broken up, together with the monarchy and the sacred places, the inhabitants, in their hopeless despair, will long for swift death and destruction. Saying to the mountains, "Cover us," etc., implies much more than hiding themselves in the holes and clefts of the rocks (Is 2:19, Is 2:21). It expresses the desire to be buried under the falling mountains and hills, that they may no longer have to bear the pains and terrors of the judgment. In this sense are the words transferred by Christ, in Lk 23:30, to the calamities attending the destruction of Jerusalem, and in Rev_ 6:16 to the terrors of the last judgment.
John Gill
10:7 As for Samaria,.... The metropolis of the ten tribes of Israel, and here put for the whole kingdom:
her king is cut off; which some understand of Pekah, who was killed by Hoshea; others of several of their kings cut off one after another, very suddenly and quickly, as the metaphor after used shows; or rather Hoshea the last king is meant, who was cut off by the king of Assyria; the present tense is used for the future, to denote the certainty of it. Aben Ezra thinks the verb "cut off" is to be repeated, Samaria is "cut off, her king is cut off"; both king and kingdom destroyed. So the Targum,
"Samaria is cut off with her king:''
as the foam upon the water; as any light thing flowing upon it; as the bark of a tree, as Kimchi and Abarbinel; or as the scum upon a boiling pot of water, as Jarchi, and the Targum; or as foam, which is an assemblage of bubbles upon the water; such are kings and kingdoms, swell, look big and high for a while; but are mere bubbles, empty things; and are often suddenly, quickly, and easily destroyed; so Samaria and her king were by the Assyrian army; the Lord of hosts, the King of kings, being against them.
John Wesley
10:7 Is cut off - Shortly will be cut off: this prophecy probably was delivered when Samaria was besieged.
Robert Jamieson, A. R. Fausset and David Brown
10:7 (Hos 10:3, Hos 10:15).
foam--denoting short-lived existence and speedy dissolution. As the foam, though seeming to be eminent raised on the top of the water, yet has no solidity, such is the throne of Samaria. MAURER translates, "a chip" or broken branch that cannot resist the current.
10:810:8: Եւ բարձցին մեհեանքն Ովնայ՝ մեղքն Իսրայէլի. փուշ եւ տատա՛սկ բուսցի ՚ի սեղանս նոցա. եւ ասասցեն լերանց թէ անկերո՛ւք ՚ի վերայ մեր, եւ ցբլուրս թէ ծածկեցէ՛ք զմեզ։
8 Կը վերանան Ովնի մեհեանները՝ Իսրայէլի մեղքերը,փուշ ու տատասկ կը բուսնեն նրանց զոհասեղաններին,եւ լեռներին կ’ասեն, թէ՝ «Ընկէ՛ք մեզ վրայ»եւ բլուրներին, թէ՝ «Ծածկեցէ՛ք մեզ»:
8 Աւենի բարձր տեղերը եւ Իսրայէլի մեղքը աւերակ պիտի ըլլան։Անոնց սեղաններուն վրայ փուշ ու տատասկ պիտի բուսնի։Լեռներուն պիտի ըսեն՝ «Մեզ ծածկեցէ՛ք» Ու բլուրներուն՝ «Մեր վրայ ինկէ՛ք»։
Եւ բարձցին մեհեանքն Ովնայ` մեղքն Իսրայելի. փուշ եւ տատասկ բուսցի ի սեղանս նոցա. եւ ասասցեն լերանց թէ` Անկերուք ի վերայ մեր, եւ ցբլուրս թէ` Ծածկեցէք զմեզ:

10:8: Եւ բարձցին մեհեանքն Ովնայ՝ մեղքն Իսրայէլի. փուշ եւ տատա՛սկ բուսցի ՚ի սեղանս նոցա. եւ ասասցեն լերանց թէ անկերո՛ւք ՚ի վերայ մեր, եւ ցբլուրս թէ ծածկեցէ՛ք զմեզ։
8 Կը վերանան Ովնի մեհեանները՝ Իսրայէլի մեղքերը,փուշ ու տատասկ կը բուսնեն նրանց զոհասեղաններին,եւ լեռներին կ’ասեն, թէ՝ «Ընկէ՛ք մեզ վրայ»եւ բլուրներին, թէ՝ «Ծածկեցէ՛ք մեզ»:
8 Աւենի բարձր տեղերը եւ Իսրայէլի մեղքը աւերակ պիտի ըլլան։Անոնց սեղաններուն վրայ փուշ ու տատասկ պիտի բուսնի։Լեռներուն պիտի ըսեն՝ «Մեզ ծածկեցէ՛ք» Ու բլուրներուն՝ «Մեր վրայ ինկէ՛ք»։
zohrab-1805▾ eastern-1994▾ western am▾
10:810:8 И истреблены будут высоты Авена, грех Израиля; терние и волчцы вырастут на жертвенниках их, и скажут они горам: >, и холмам: >.
10:8 καὶ και and; even ἐξαρθήσονται εξαιρω lift out / up; remove βωμοὶ βωμος pedestal Ων ων sinfulness τοῦ ο the Ισραηλ ισραηλ.1 Israel ἄκανθαι ακανθα brier καὶ και and; even τρίβολοι τριβολος thistle ἀναβήσονται αναβαινω step up; ascend ἐπὶ επι in; on τὰ ο the θυσιαστήρια θυσιαστηριον altar αὐτῶν αυτος he; him καὶ και and; even ἐροῦσιν ερεω.1 state; mentioned τοῖς ο the ὄρεσιν ορος mountain; mount καλύψατε καλυπτω cover ἡμᾶς ημας us καὶ και and; even τοῖς ο the βουνοῖς βουνος mound πέσατε πιπτω fall ἐφ᾿ επι in; on ἡμᾶς ημας us
10:8 וְ wᵊ וְ and נִשְׁמְד֞וּ nišmᵊḏˈû שׁמד destroy בָּמֹ֣ות bāmˈôṯ בָּמָה high place אָ֗וֶן ʔˈāwen אָוֶן wickedness חַטַּאת֙ ḥaṭṭaṯ חַטָּאת sin יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel קֹ֣וץ qˈôṣ קֹוץ thorn-bush וְ wᵊ וְ and דַרְדַּ֔ר ḏardˈar דַּרְדַּר thistles יַעֲלֶ֖ה yaʕᵃlˌeh עלה ascend עַל־ ʕal- עַל upon מִזְבְּחֹותָ֑ם mizbᵊḥôṯˈām מִזְבֵּחַ altar וְ wᵊ וְ and אָמְר֤וּ ʔāmᵊrˈû אמר say לֶֽ lˈe לְ to † הַ the הָרִים֙ hārîm הַר mountain כַּסּ֔וּנוּ kassˈûnû כסה cover וְ wᵊ וְ and לַ la לְ to † הַ the גְּבָעֹ֖ות ggᵊvāʕˌôṯ גִּבְעָה hill נִפְל֥וּ niflˌû נפל fall עָלֵֽינוּ׃ ס ʕālˈênû . s עַל upon
10:8. et disperdentur excelsa idoli peccatum Israhel lappa et tribulus ascendet super aras eorum et dicent montibus operite nos et collibus cadite super nosAnd the high places of the idol, the sin of Israel shall be destroyed: the bur and the thistle shall grow up over their altars: and they shall say to the mountains Cover us; and to the hills: Fall upon us.
8. The high places also of Aven, the sin of Israel, shall be destroyed: the thorn and the thistle shall come up on their altars; and they shall say to the mountains, Cover us; and to the hills, Fall on us.
10:8. And the heights of the idol, the sin of Israel, will be utterly destroyed. The burr and the thistle will rise up over their altars. And they will say to the mountains, ‘Cover us,’ and to the hills, ‘Fall on us.’
10:8. The high places also of Aven, the sin of Israel, shall be destroyed: the thorn and the thistle shall come up on their altars; and they shall say to the mountains, Cover us; and to the hills, Fall on us.
The high places also of Aven, the sin of Israel, shall be destroyed: the thorn and the thistle shall come up on their altars; and they shall say to the mountains, Cover us; and to the hills, Fall on us:

10:8 И истреблены будут высоты Авена, грех Израиля; терние и волчцы вырастут на жертвенниках их, и скажут они горам: <<покройте нас>>, и холмам: <<падите на нас>>.
10:8
καὶ και and; even
ἐξαρθήσονται εξαιρω lift out / up; remove
βωμοὶ βωμος pedestal
Ων ων sinfulness
τοῦ ο the
Ισραηλ ισραηλ.1 Israel
ἄκανθαι ακανθα brier
καὶ και and; even
τρίβολοι τριβολος thistle
ἀναβήσονται αναβαινω step up; ascend
ἐπὶ επι in; on
τὰ ο the
θυσιαστήρια θυσιαστηριον altar
αὐτῶν αυτος he; him
καὶ και and; even
ἐροῦσιν ερεω.1 state; mentioned
τοῖς ο the
ὄρεσιν ορος mountain; mount
καλύψατε καλυπτω cover
ἡμᾶς ημας us
καὶ και and; even
τοῖς ο the
βουνοῖς βουνος mound
πέσατε πιπτω fall
ἐφ᾿ επι in; on
ἡμᾶς ημας us
10:8
וְ wᵊ וְ and
נִשְׁמְד֞וּ nišmᵊḏˈû שׁמד destroy
בָּמֹ֣ות bāmˈôṯ בָּמָה high place
אָ֗וֶן ʔˈāwen אָוֶן wickedness
חַטַּאת֙ ḥaṭṭaṯ חַטָּאת sin
יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel
קֹ֣וץ qˈôṣ קֹוץ thorn-bush
וְ wᵊ וְ and
דַרְדַּ֔ר ḏardˈar דַּרְדַּר thistles
יַעֲלֶ֖ה yaʕᵃlˌeh עלה ascend
עַל־ ʕal- עַל upon
מִזְבְּחֹותָ֑ם mizbᵊḥôṯˈām מִזְבֵּחַ altar
וְ wᵊ וְ and
אָמְר֤וּ ʔāmᵊrˈû אמר say
לֶֽ lˈe לְ to
הַ the
הָרִים֙ hārîm הַר mountain
כַּסּ֔וּנוּ kassˈûnû כסה cover
וְ wᵊ וְ and
לַ la לְ to
הַ the
גְּבָעֹ֖ות ggᵊvāʕˌôṯ גִּבְעָה hill
נִפְל֥וּ niflˌû נפל fall
עָלֵֽינוּ׃ ס ʕālˈênû . s עַל upon
10:8. et disperdentur excelsa idoli peccatum Israhel lappa et tribulus ascendet super aras eorum et dicent montibus operite nos et collibus cadite super nos
And the high places of the idol, the sin of Israel shall be destroyed: the bur and the thistle shall grow up over their altars: and they shall say to the mountains Cover us; and to the hills: Fall upon us.
10:8. And the heights of the idol, the sin of Israel, will be utterly destroyed. The burr and the thistle will rise up over their altars. And they will say to the mountains, ‘Cover us,’ and to the hills, ‘Fall on us.’
10:8. The high places also of Aven, the sin of Israel, shall be destroyed: the thorn and the thistle shall come up on their altars; and they shall say to the mountains, Cover us; and to the hills, Fall on us.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
8. Высоты Авена, слав. Требища онова, - высоты (капище и алтарь) не вефильские.
Adam Clarke: Commentary on the Bible - 1831
10:8: The high-places - Idol temples.
Of Aven - Beth-aven.
The thorn and the thistle shall come up on their altars - Owing to the uncultivated and unfrequented state of the land, and of their places of idol worship, the people being all carried away into captivity.
"And they shall say to the mountains, Cover us, And to the hills, Fall on us."
"This sublime description of fear and distress our Lord had in view, Luk 23:30, which may be a reference, and not a quotation. However, the Septuagint, in the Codex Alexandrinus, has the same order of words as occurs in the evangelist. The parallelism makes the passages more beautiful than Rev 6:16; and Isa 2:19 wants the animated dramatic form. That there is a reference to the caverns that abounded in the mountainous countries of Palestine, see the note on Isa 2:19 (note)." - Newcome.
Albert Barnes: Notes on the Bible - 1834
10:8: The high places of Aven - that is, of vanity or iniquity. He had before called "Bethel, house of God," by the name of "Bethaven, house of vanity;" now he calls it "Aven, vanity" or "iniquity," as being the concentration of those qualities. Bethel was situated on a "hill," the "mount of Bethel," and, from different sides, people were said to "go up" (Jos 16:1; Sa1 13:2; above Hos 4:13; Gen 35:1; Jdg 1:22; Sa1 10:3; Kg2 2:23) to it. "The high place" often means the shrine, or "the house of the high places." Jeroboam had built such at Bethel Kg1 12:31; many such already existed in his time, so that, "whoever would, he consecrated" as their "priests" Kg1 13:32-33. The high place or shrine, is accordingly said to be "built" Kg1 11:7, "broken down and burnt" Kg2 23:15. At times, they were tents, and so said to be "woven Kg2 23:7, made of garments of divers colors" Eze 16:16. The calf then, probably, became a center of idolatry; many such "idol-shrines" were formed around it, on its mount, until Bethel became a metropolis of idolatry. This was "the sin of Israel," as being the source of all its sins.
The thorn and the thistle shall come up upon their altars - This pictures, not only the desolation of the place, as before Hos 9:6, but the forced cessation of idolatry. Fire destroys, down to the root, all vegetable life which it has once touched. The thorn, once blackened by fire, puts out no fresh shoot. But now, these idol fires having been put out foRev_er, from amid the cRev_ices of the broken altars, "thorn and thistle" should grow freely as in a fallow soil. Where the victims aforetime "went up" is also a sacrificial term), or were offered, now the wild briars and thistles alone should "go up," and wave freely in undisputed possession. Ephraim had "multiplied altars," as God multiplied their "goods;" now their altars should be but monunments of the defeat of idolatry. They remained, but only as the grave-stones of the idols, once worshiped there.
They shall say to the mountains, cover us - Samaria and Bethel, the seats of the idolatry and of the kingdom of Israel, themselves both on heights, had both, near them, mountains higher than themselves. Such was to Bethel, the mountain on the East, where Abraham built an altar to the Lord Gen 12:8; Samaria was encircled by them. Both were probably scenes of their idolatries; from both, the miseries of the dwellers of Bethel and Samaria could be seen. Samaria especially was in the center of a sort of amphitheater; itself, the spectacle. No help should those high places now bring to them in their need. The high hills round Samaria, when the tide of war had filled the valley around it, hemmed them in, the more hopelessly. There was no way, either to break through or to escape. The narrow passes, which might have been held, as flood gates against the enemy, would then be held against them. One only service could it seem, that their mountains could then render, to destroy them. So should they be freed from evils worse than the death of the body, and escape the gaze of people upon their misery. "They shall wish rather to die, than to see what will bring death." "They shall say to the mountains on which they worshiped idols, fall on us, and anticipate the cruelty of the Assyrians and the extreme misery of captivity." Nature abhors annihilation; man shrinks from the violent marring of his outward form; he clings, however debased, to the form which God gave him. What misery, then, when people long for, what their inmost being shrinks from!
The words of the prophet become a sort of proverbial saying for misery, which longs for death rather than life. The destruction of Samaria was the type of the destruction of Jerusalem by the Romans, and of every other final excision, when the measure of iniquity was filled, and there was neither hope nor remedy. This was the characteristic of the destruction of Samaria. They had been God's people; they were to be so no more. This was the characteristic of the destruction of Jerusalem, not by the Babylonians, after which it was restored, but by the Romans, when they had rejected Christ, and prayed, "His Blood be on us and on our children." So will it be in the end of the world. Hence, our Lord uses the words Luk 23:30, to forewarns of the miseries of the destruction of Jerusalem, when the Jews hid themselves in caves for fear of the Romans ; and John uses them to picture man's despair at the end of the world Rev 6:16. "I dread" says Bernard , "the gnawing worm, and the living death. I dread to fall into the hands of a living death, and a dying life. This is "the second death," which never out-killeth, yet which ever killeth. How would they long to die once, that they may not die foRev_er! "They who say to the mountains, fall on us, and to the hills, cover us," what do they will, but, by the aid of death, either to escape or to end death? "They shall seek death, but shall not find it, and shall desire to die, and death shall flee from them," saith John" Rev 1:6.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:8: high places: Hos 10:5, Hos 4:15, Hos 5:8
the sin: Deu 9:21; Kg1 12:28-30, Kg1 13:34, Kg1 14:16; Amo 8:14; Mic 1:5, Mic 1:13
the thorn: Hos 9:6; Isa 32:13, Isa 34:13
their altars: Kg1 13:2; Kg2 23:15; Ch2 31:1, Ch2 34:5-7
they shall: Isa 2:19; Luk 23:30; Rev 6:16, Rev 9:6
Geneva 1599
10:8 The high places also of (i) Aven, the sin of Israel, shall be destroyed: the thorn and the thistle shall come up on their altars; and they shall say to the mountains, Cover us; and to the hills, Fall on us.
(i) This he speaks in contempt of Bethel. See Hos 4:15
John Gill
10:8 The high places also of Aven,.... Bethel, which is not only as before called Bethaven, the house of iniquity; but Aven, iniquity itself; the high places of it were the temple and altars built there for idolatrous service, which were usually set on hills and mountains:
the sin of Israel shall be destroyed; that is, which high places are the sin of Israel, the occasion of sin unto them; and where they committed sin, the sin of idolatry, in worshipping the calves; these should be thrown down, demolished, and no longer used:
the thorn and the thistle shall come up on their altars; lying in ruins, these shall grow upon them, the people and priests being carried captive that used to sacrifice upon them; but now they shall lie deserted by them, being destroyed by the enemy:
and they shall say to the mountains, cover us; and to the hills, fall on us; not that the high places and altars shall say so in a figurative sense, according to R. Moses in Aben Ezra; but, as Japhet, they that worshipped there, the priests and people of Samaria, Bethaven, and even of all Israel, because of their great distress; and, as persons in the utmost consternation, and in despair, and confounded, and ashamed, shall call to the mountains and hills where they have been guilty of idolatry to hide and cover them from the wrath of God; see Lk 23:30 Rev_ 6:16.
John Wesley
10:8 The high places - The temples and altars of Baal. Of Aven - Or Beth - aven. They shall say - When this shall be brought to pass, the idolatrous Israelites shall be in such perplexity, that they shall wish the mountains and hills might fall on them.
Robert Jamieson, A. R. Fausset and David Brown
10:8 Aven--that is, Beth-aven.
the sin--that is, the occasion of sin (Deut 9:21; 3Kings 12:30).
they shall say to . . . mountains, Cover us--So terrible shall be the calamity, that men shall prefer death to life (Lk 23:30; Rev_ 6:16; Rev_ 9:6). Those very hills on which were their idolatrous altars (one source of their confidence, as their "king," Hos 10:7, was the other), so far from helping them, shall be called on by them to overwhelm them.
10:910:9: Յորմէհետէ բարձո՛ւնք են՝ մեղա՛ւ Իսրայէլ. ա՛նդ առին զտեղի, եւ մի՛ հասցէ նոցա ՚ի բարձունս[10432]. [10432] Ոմանք. Բարձունք եղեն՝ մեղաւ։
9 «Այն օրից, երբ բարձունքները գոյութիւն ունեն, Իսրայէլը մեղք գործեց: Այնտեղ տեղաւորուեցին նրանք: Եւ բարձունքի վրայ չի հասնի նրանց պատերազմը,
9 Գաբաայի օրերէն ի վեր մեղք գործեցիր, ո՛վ Իսրայէլ. Հոն հաստատուեցան քուկիններդ։Միթէ Գաբաայի մէջ չարութեան որդիներուն դէմ եղած պատերազմը պիտի չհասնի՞։
[100]Յորմէհետէ բարձունք են` մեղաւ`` Իսրայէլ. անդ առին զտեղի, եւ մի՛ հասցէ նոցա [101]ի բարձունս. պատերազմ եկն ի վերայ որդւոցն անօրէնութեանց:

10:9: Յորմէհետէ բարձո՛ւնք են՝ մեղա՛ւ Իսրայէլ. ա՛նդ առին զտեղի, եւ մի՛ հասցէ նոցա ՚ի բարձունս[10432].
[10432] Ոմանք. Բարձունք եղեն՝ մեղաւ։
9 «Այն օրից, երբ բարձունքները գոյութիւն ունեն, Իսրայէլը մեղք գործեց: Այնտեղ տեղաւորուեցին նրանք: Եւ բարձունքի վրայ չի հասնի նրանց պատերազմը,
9 Գաբաայի օրերէն ի վեր մեղք գործեցիր, ո՛վ Իսրայէլ. Հոն հաստատուեցան քուկիններդ։Միթէ Գաբաայի մէջ չարութեան որդիներուն դէմ եղած պատերազմը պիտի չհասնի՞։
zohrab-1805▾ eastern-1994▾ western am▾
10:910:9 Больше, нежели во дни Гивы, грешил ты, Израиль; там они устояли; война в Гаваоне против сынов нечестия не постигла их.
10:9 ἀφ᾿ απο from; away οὗ ος who; what οἱ ο the βουνοί βουνος mound ἥμαρτεν αμαρτανω sin Ισραηλ ισραηλ.1 Israel ἐκεῖ εκει there ἔστησαν ιστημι stand; establish οὐ ου not μὴ μη not καταλάβῃ καταλαμβανω apprehend αὐτοὺς αυτος he; him ἐν εν in τῷ ο the βουνῷ βουνος mound πόλεμος πολεμος battle ἐπὶ επι in; on τὰ ο the τέκνα τεκνον child ἀδικίας αδικια injury; injustice
10:9 מִ mi מִן from ימֵי֙ ymˌê יֹום day הַ ha הַ the גִּבְעָ֔ה ggivʕˈā גִּבְעָה Gibeah חָטָ֖אתָ ḥāṭˌāṯā חטא miss יִשְׂרָאֵ֑ל yiśrāʔˈēl יִשְׂרָאֵל Israel שָׁ֣ם šˈām שָׁם there עָמָ֔דוּ ʕāmˈāḏû עמד stand לֹֽא־ lˈō- לֹא not תַשִּׂיגֵ֧ם ṯaśśîḡˈēm נשׂג overtake בַּ ba בְּ in † הַ the גִּבְעָ֛ה ggivʕˈā גִּבְעָה Gibeah מִלְחָמָ֖ה milḥāmˌā מִלְחָמָה war עַל־ ʕal- עַל upon בְּנֵ֥י bᵊnˌê בֵּן son עַֽלְוָֽה׃ ʕˈalwˈā עַלְוָה disobedience
10:9. ex diebus Gabaa peccavit Israhel ibi steterunt non conprehendet eos in Gabaa proelium super filios iniquitatisFrom the days of Gabaa, Israel hath sinned, there they stood: the battle in Gabaa against the children of iniquity shall not overtake them.
9. O Israel, thou hast sinned from the days of Gibeah: there they stood; that the battle against the children of iniquity should not overtake them in Gibeah.
10:9. From the days of Gibeah, Israel has sinned; in this, they remained firm. The battle in Gibeah against the sons of iniquity will not take hold of them.
10:9. O Israel, thou hast sinned from the days of Gibeah: there they stood: the battle in Gibeah against the children of iniquity did not overtake them.
O Israel, thou hast sinned from the days of Gibeah: there they stood: the battle in Gibeah against the children of iniquity did not overtake them:

10:9 Больше, нежели во дни Гивы, грешил ты, Израиль; там они устояли; война в Гаваоне против сынов нечестия не постигла их.
10:9
ἀφ᾿ απο from; away
οὗ ος who; what
οἱ ο the
βουνοί βουνος mound
ἥμαρτεν αμαρτανω sin
Ισραηλ ισραηλ.1 Israel
ἐκεῖ εκει there
ἔστησαν ιστημι stand; establish
οὐ ου not
μὴ μη not
καταλάβῃ καταλαμβανω apprehend
αὐτοὺς αυτος he; him
ἐν εν in
τῷ ο the
βουνῷ βουνος mound
πόλεμος πολεμος battle
ἐπὶ επι in; on
τὰ ο the
τέκνα τεκνον child
ἀδικίας αδικια injury; injustice
10:9
מִ mi מִן from
ימֵי֙ ymˌê יֹום day
הַ ha הַ the
גִּבְעָ֔ה ggivʕˈā גִּבְעָה Gibeah
חָטָ֖אתָ ḥāṭˌāṯā חטא miss
יִשְׂרָאֵ֑ל yiśrāʔˈēl יִשְׂרָאֵל Israel
שָׁ֣ם šˈām שָׁם there
עָמָ֔דוּ ʕāmˈāḏû עמד stand
לֹֽא־ lˈō- לֹא not
תַשִּׂיגֵ֧ם ṯaśśîḡˈēm נשׂג overtake
בַּ ba בְּ in
הַ the
גִּבְעָ֛ה ggivʕˈā גִּבְעָה Gibeah
מִלְחָמָ֖ה milḥāmˌā מִלְחָמָה war
עַל־ ʕal- עַל upon
בְּנֵ֥י bᵊnˌê בֵּן son
עַֽלְוָֽה׃ ʕˈalwˈā עַלְוָה disobedience
10:9. ex diebus Gabaa peccavit Israhel ibi steterunt non conprehendet eos in Gabaa proelium super filios iniquitatis
From the days of Gabaa, Israel hath sinned, there they stood: the battle in Gabaa against the children of iniquity shall not overtake them.
10:9. From the days of Gibeah, Israel has sinned; in this, they remained firm. The battle in Gibeah against the sons of iniquity will not take hold of them.
10:9. O Israel, thou hast sinned from the days of Gibeah: there they stood: the battle in Gibeah against the children of iniquity did not overtake them.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
9. Больше нежели во дни Гивы, евр. mimej haggrvah нужно перевести - "от дней Гивы". LXX имя haggjvah приняли в cт. 9: за нарицательное холм, отсюда в слав.: "отнележе хо'лми" и далее "на хо'лме рать". Пророк или хочет сказать, что Израиль грешит с того времени, когда совершено было описанное в кн. Судей (XX-XXI гл. ) страшное пpeступление в Гиве, или же как думают некоторые толкователи (Новак, Велльгаузен), пророк имеет в виду факт избрания в Гиве Саула и учреждения царской власти, в носителях которой пророк видит виновников грехов Израиля. Там они устояли, неясное выражение, которое понимают в том смысле, что в подобном Тивскому беззаконию, Израиль пребывает и доселе. Война в Гаваоне протв сынов нечестия не постигла их. Комментаторы обращают речь пророка в вопросительную и устанавливают такую связь приведенных слов с предыдущими; израильтяне коснеют в грехе, как и жители Гивы; не постигнет ли их такая же участь, такое же наказание, какое постигло некогда жителей Гивы? (Бродович). По мнению Новака, мысль пророка та, что за грехи Израиля враги завладеют всем его царством, - даже и Гиву, лежавшую на самой южной границе царства, постигнет война.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
9 O Israel, thou hast sinned from the days of Gibeah: there they stood: the battle in Gibeah against the children of iniquity did not overtake them. 10 It is in my desire that I should chastise them; and the people shall be gathered against them, when they shall bind themselves in their two furrows. 11 And Ephraim is as a heifer that is taught, and loveth to tread out the corn; but I passed over upon her fair neck: I will make Ephraim to ride; Judah shall plow, and Jacob shall break his clods. 12 Sow to yourselves in righteousness, reap in mercy; break up your fallow ground: for it is time to seek the LORD, till he come and rain righteousness upon you. 13 Ye have plowed wickedness, ye have reaped iniquity; ye have eaten the fruit of lies: because thou didst trust in thy way, in the multitude of thy mighty men. 14 Therefore shall a tumult arise among thy people, and all thy fortresses shall be spoiled, as Shalman spoiled Beth-arbel in the day of battle: the mother was dashed in pieces upon her children. 15 So shall Bethel do unto you because of your great wickedness: in a morning shall the king of Israel utterly be cut off.
Here, I. They are put in mind of the sins of their fathers and predecessors, for which God would now reckon with them. It was told them (ch. ix. 9) that they had corrupted themselves, as in the days of Gibeah, and here (v. 9), O Israel! thou hast sinned from the days of Gibeah. Not only the wickedness that was committed in that age is revived in this, and reacted, a copy from that original, but the wickedness that was committed in that age has been continued in a constant series and succession through all the intervening ages down to this; so that the measure of iniquity had been long in filling; and still there had been made additions to it. Or, "Thou has sinned more than in the days of Gibeah" (so it may be read); "the sins of this age exceed those of the worst of former ages. The case was bad then, for there they stood; the criminals stood in their own defence, and the tribes of Israel, who undertook to chastise them for their wickedness, were at a stand, when both in the first and in the second battle the malefactors were the victors; and the battle in Gibeah against the children of iniquity did not overtake them till the third engagement, and then did not overtake them all, for 600 made their escape. But thy sin is worse than theirs, and therefore thou canst not expect but that the battle against the children of iniquity should overtake thee, and overcome thee."
II. They have warning given them, fair warning, of the judgments of God that were coming upon them, v. 10. God had hitherto pitied and spared them. Though they had been very provoking, he had a mind to try whether they would be wrought upon by patience and forbearance; but now, "It is in my desire that I should chastise them; it is what I have a purpose of and will take pleasure in." He will rejoice over them to do them hurt, Deut. xxviii. 63. Note, Because God does not desire the death and ruin of sinners, therefore he does desire their chastisement. And see what the chastisement it: The people shall be gathered against them, as all the other tribes were against Benjamin in the battle of Gibeah. One of the rabbin thus descants upon it: "Because they receive not chastisement from me by my prophets, who in my name rebuke them, I will chastise them by the hands of the people who shall be gathered against them, when they shall bind themselves in their two furrows," that is, when they shall think to fortify themselves, as it were, within a double entrenchment. Or, When I shall bind them for their two transgressions (so the margin reads it), meaning their corporal and spiritual whoredom, which they are so often charged with, or the two calves at Dan and Bethel, or those two great evils mentioned Jer. ii. 13. Or, When I shall bind them to their two furrows, that is, bring them into servitude to the Assyrians, who shall keep them under the yoke as oxen in the plough, who are bound to the two furrows up the field and down it, and dare not, for fear of the goad, stir a step out of them. The Chaldee says, Those that are gathered against them shall exercise dominion over them, in like manner as a pair of heifers are tied to their two furrows. Thus those that would not be God's freemen shall be their enemies' slaves, and shall be made to know the difference between God's service and the service of the kingdoms of the countries, 2 Chron. xii. 8.
III. They are made to know that their unacquaintedness with sufferings and hardships should not excuse them from a very miserable captivity, v. 11. See how nice, and tender, and delicate, Ephraim is; he is as a heifer that is taught to tread out the corn, and loves that work, because, being not allowed to be muzzled, she has liberty to eat at pleasure, and the work itself was dry and easy, and both its own diversion and its own wages. "But," says God, "I have a yoke to put upon her fair neck, fair as it is. I will make Ephraim to ride, that is, I will tame them, or cause them to be ridden by the Assyrians and other conquerors that shall rule them with rigour, as men do the beasts they ride upon (Ps. lxvi. 12); and Judah too shall be made to plough, and Jacob to break the clods," that is, they shall be used hardly, but not so hardly as Ephraim. Note, It is just with God to make those know what hardships mean that indulge themselves too much in their own ease and pleasure. The learned Dr. Pocock inclines to another sense of these words, as intimating the tender gentle methods God took with this people, to bring them into obedience to his law, as a reason why they should return to that obedience; he had managed them as the husbandman does his cattle that he trains up for service. Ephraim being as a docile heifer, fit to be employed, God took hold of her fair neck, to accustom her to the hand, harnessed her, or put the yoke of his commandments upon her, gave his people Israel a law, that, being trained up in his institutions, they might not be tempted by the usages of the heathen; he had used all fair and likely means with them to keep them in their obedience, had set Judah to plough and Jacob to break the clods, had employed them in the observance of precepts proper for them; and yet they would not be retained in their obedience, but started aside.
IV. They are invited and encouraged to return to God by prayer, repentance, and reformation, v. 12, 13. See here,
1. The duties they are called to. They are God's husbandry (1 Cor. iii. 9), and the duties are expressed in language borrowed from the husbandman's calling. If they would not be brought into bondage by their oppressors, let them return to God's service. (1.) Let them break up the fallow ground; let them cleanse their hearts from all corrupt affections and lusts, which are as weeds and thorns, and let them be humbled for their sins, and be of a broken and contrite spirit in the sense of them; let them be full of sorrow and shame at the remembrance of them, and prepare to receive the divine precepts, as the ground that is ploughed is to receive the seed, that it may take root. See Jer. iv. 3. (2.) Let them sow to themselves in righteousness; let them return to the practice of good works, according to the law of God, which is the rule of righteousness; let them abound in works of piety towards God, and of justice and charity towards one another, and herein let them sow to the Spirit, as the apostle speaks, Gal. vi. 7, 8. Every action is seed sown. Let them sow in righteousness; let them sow what they should sow, do what they should do, and they themselves shall have the benefit of it. (3.) Let them seek the Lord; let them look up to him for his grace, and beg of him to bless the seed sown. The husbandman must plough and sow with an eye to God, asking of him rain in the season thereof.
2. The arguments used for the pressing of these duties. Consider, (1.) It is time to do it; it is high time. The husbandman sows in seed-time, and, if that time be far spent, he applies to the work with the more diligence. Note, Seeking the Lord is to be every day's work, but there are some special occasions given by the providence and grace of God when it is, in a particular manner, time to seek him. (2.) If we do our part, God will do his. If we sow to ourselves in righteousness--if we be careful and diligent to do our duty, in a dependence upon his grace--he will shower down his grace upon us, will rain righteousness, the very thing that those need most who are to sow in righteousness; for by the grace of God we are what we are. Some apply it to Christ, who should come in the fulness of time, and for whose coming they must prepare themselves; he shall come as the Lord our righteousness, and shall rain righteousness upon us, that everlasting righteousness which he has brought in; he will grant us of it abundantly. It is foretold (Ps. lxxii. 6) that he shall come down like rain. (3.) If we sow in righteousness, we shall reap in mercy, which agrees with that promise, If we sow to the Spirit, we shall of the Spirit reap life everlasting. We shall reap according to the measure of mercy (so the word is); it shall be a great reward, according to the riches of mercy, such a reward, not as becomes such mean creatures as we are to receive, but as becomes a God of infinite mercy to give, a reward, not of debt, but of grace. We reap not in merit, but in mercy. It is what is sown; God gives a body as it has pleased him. (4.) We have ploughed wickedness and reaped iniquity; and the time past of our life may suffice that we have done so, v. 13. "You have taken a great deal of pains in the service of sin, have laboured at it in the very fire; and will you grudge to bear the burden and heat of the day in God's service and in doing that which will be for your own advantage? You have done much to damn your souls; will you not undo it again, and do something to save them?" (5.) We never got any thing in the service of sin. They have ploughed wickedness (that is, they have done the drudgery of sin), and they have reaped iniquity, that is, they have got all that is to be got by it; they have carried it on to the harvest, and what the better? It is all a cheat. They have eaten the fruit of lies, fruit that is but a lie, which looks fair, but is rotten within; the works of darkness are unfruitful works, Eph. v. 11; Rom. vi. 21. Even the gains of sin yield the sinner no satisfaction. (6.) As our comforts, so our confidences, in the service of sin will certainly fail us: "Thou didst trust in thy ways, in the multitude of thy mighty men; thou has stayed thyself upon creatures, thy own power and policy, and therefore hast ventured to plough wickedness, and thy hopes have deceived thee; come therefore, and seek the Lord, and thy hope in him shall not deceive thee."
V. They are threatened with utter destruction, both for their carnal practices and for their carnal confidences, v. 14, 15. Therefore, because thou has sown wickedness, and trusted in thy own way, a tumult shall arise among thy people, either by insurrections at home or invasions from abroad, either of which will put a kingdom into confusion and make a noise, much more both together. 1. Their cities and strongholds shall be a prey to the enemy: The fortresses which they confided in, and in which they had laid up their effects, shall be seized and rifled, as Shalman spoiled Beth-arbel in the day of battle. This refers to some event that had lately happened, not elsewhere recorded; and probably Shalman is the same with Shalmaneser king of Assyria, who had lately put some town, or castle, or house (Beth-arbel is the house of Arbel), under military execution, which perhaps he used with severity in the beginning of his conquests, to terrify other garrisons into a speedy surrender at the first summons. God tells them that thus Samaria should be spoiled. 2. The inhabitants shall be put to the sword, as it was at Beth-arbel; when it was taken the mother was dashed in pieces upon her children, that is, they were both dashed in pieces together by the fury of the soldiers. See what cruel work war makes. Jusque datum sceleri--Wickedness has free course. It is strange that any of the human race could be so inhuman; but see what comes of sin. Homo homini lupus--Man is a wolf to man, and then, Homo homini agnus--Man is a lamb to man. 3. Even royal blood shall be mingled with common gore: In a morning shall the king of Israel utterly be cut off, v. 15. Hoshea was the last king of Israel; in him the whole kingdom was cut off and came to a period; it may refer either to him or to some of his predecessors that were cut off by treachery. It shall be done in a morning, in a very little time, as suddenly as the dawning of the morning, or at the time appointed, for so the morning comes, punctually at its time. Or in the morning, when they think the night of calamity is over, and expect a returning day, then shall all their hopes be dashed by the sudden cutting off of their king, v. 7. Kings, though gods to us, are men to God, and shall die like men. And (lastly) what does all this desolation owe its rise to? What is the spring of this bloodshed? He tells us (v. 15): So shall Bethel do unto you. Bethel was the place where one of the calves was; Gilgal, where all their wickedness is said to have been, was hard by; there was their great wickedness, the evil of their evil (so the word is), the sum and quintessence of their sin; and that was it that did this to them, that made all this havoc, for that was it that provoked God to bring it upon them. He does not say, "So shall the king of Assyria do to you;" but, "So shall Bethel do to you." Note, Whatever mischief is done to us it is sin that does it. Are the fortresses spoiled? Are the women and children murdered? Is the king cut off? It is sin that does all this. It is sin that ruins soul, body, estate, all. So shall Bethel do unto you. It is thy own wickedness that corrects thee and thy backslidings that reprove thee.
Adam Clarke: Commentary on the Bible - 1831
10:9: Thou hast sinned from the days of Gibeah - This is another reference to the horrible rape and murder of the Levite's wife, Jdg 19:13, Jdg 19:14.
There they stood - Only one tribe was nearly destroyed, viz., that of Benjamin. They were the criminals, the children of iniquity; the others were faultless, and stood only for the rights of justice and mercy.
Albert Barnes: Notes on the Bible - 1834
10:9: O Israel, thou hast sinned from the days of Gibeah - There must have been great sin, on both sides, of Israel as well as Benjamin, when Israel punished the atrocity of Gibeah, since God caused Israel so to be smitten before Benjamin. Such sin had continued ever since, so that, although God, in His longsuffering, had hitherto spared them, "it was not of late only that they had deserved those judgments, although now at last only, God inflicted them." "There" in Gibeah, "they stood." Although smitten twice at Gibeah, and heavily chastened, there they were avengers of the sacredness of God's law, and, in the end, "they stood; chastened but not killed." But now, none of the ten tribes took the side of God. Neither zeal for God, nor the greatness of the guilt, nor fear of judgment, nor the peril of utter ruin, induced any to set themselves against sin so great. The sin devised by one, diffused among the many, was burnt and branded into them, so that they never parted with it. : "The battle in Gibeah against the children of iniquity did not overtake them," i. e., it did not overtake them then, but it shall overtake them now. Or if we render, (as is more probable,) "shall not overtake them," it will mean, not a battle like that in Gibeah, terrible as that was, "shall" now "overtake them;" but one far worse. For, although the tribe of Benjamin was then reduced to six hundred men, yet the tribe still survived and flourished again; now the kingdom of the ten tribes, and the name of Ephraim, should be utterly blotted out.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:9: from: Hos 9:9; Jdg 19:22-30, Jdg 20:5, Jdg 20:13, Jdg 20:14
the battle: Judg. 20:17-48
did: Gen 6:5, Gen 8:21; Zep 3:6, Zep 3:7; Mat 23:31, Mat 23:32
Carl Friedrich Keil and Franz Delitzsch
10:9
After the threatening of punishment has thus been extended in Hos 10:8, even to the utter ruin of the kingdom, the prophet returns in Hos 10:9 to the earlier times, for the purpose of exhibiting in a new form and deeply rooted sinfulness of the people, and then, under cover of an appeal to them to return to righteousness, depicting still further the time of visitation, and (in Hos 10:14, Hos 10:15) predicting with still greater clearness the destruction of the kingdom and the overthrow of the monarchy. Hos 10:9. "Since the days of Gibeah hast thou sinned, O Israel: there have they remained: the war against the sons of wickedness did not overtake them at Gibeah. Hos 10:10. According to my desire shall I chastise them; and nations will be gathered together against them, to bind them to their two transgressions." Just as in Hos 9:9, the days of Gibeah, i.e., the days when that ruthless crime was committed at Gibeah upon the concubine of the Levite, are mentioned as a time of deep corruption; so are those days described in the present passage as the commencement of Israel's sin. For it is as obvious that מיממי is not to be understood in a comparative sense, as it is that the days of Gibeah are not to be taken as referring to the choice of Saul, who sprang from Gibeah, to be their king (Chald.). The following words, שׁם עמדוּ גגו, which are very difficult, and have been variously explained, do not describe the conduct of Israel in those days; for, in the first place, the statement that the war did not overtake them is by no means in harmony with this, since the other tribes avenged that crime so severely that the tribe of Benjamin was almost exterminated; and secondly, the suffix attached to תּשּׂיגם evidently refers to the same persons as that appended to אסּ'רם in Hos 9:10, i.e., to the Israelites of the ten tribes, to which Hosea foretels the coming judgment. These are therefore the subject to עמדוּ, and consequently עמד signifies to stand, to remain, to persevere (cf. Is 47:12; Jer 32:14). There, in Gibeah, did they remain, that is to say, they persevered in the sin of Gibeah, without the war at Gibeah against the sinners overtaking them (the imperfect, in a subordinated clause, used to describe the necessary consequence; and עלוה transposed from עולה mo, like זעוה in Deut 28:25 for זועה). The meaning is, that since the days of Gibeah the Israelites persist in the same sin as the Gibeahites; but whereas those sinners were punished and destroyed by the war, the ten tribes still live on in the same sin without having been destroyed by any similar war. Jehovah will now chastise them for it. בּאוּתי, in my desire, equivalent to according to my wish - an anthropomorphic description of the severity of the chastisement. ואסּ'רם from יסר (according to Ewald, 139, a), with the Vav of the apodosis. The chastisement will consist in the fact, that nations will be gathered together against Israel בּאסרם, lit., at their binding, i.e., when I shall bind them. The chethib עינתם cannot well be the plural of עין, because the plural עינות is not used for the eyes; and the rendering, "before their two eyes," in the sense of "without their being able to prevent it" (Ewald), yields the unheard-of conception of binding a person before his own eyes; and, moreover, the use of שׁתּי עינות instead of the simple dual would still be left unexplained. We must therefore give the preference to the keri עונת, and regard the chethib as another form, that may be accounted for from the transition of the verbs עי into עו, and עונת as a contraction of עונת, since עונה cannot be shown to have either the meaning of "sorrow" (Chald., A. E.), or that of the severe labour of "tributary service." And, moreover, neither of these meanings would give us a suitable thought; whilst the very same objection may be brought against the supposition that the doubleness of the work refers to Ephraim and Judah, which has been brought against the rendering "to bind to his furrows," viz., that it would be non solum ineptum, sed locutionis monstrum. לשׁתּי עונתם, "to their two transgression" to bind them: i.e., to place them in connection with the transgressions by the punishment, so that they will be obliged to drag them along like beasts of burden. By the two transgressions we are to understand neither the two golden calves at Bethel and Daniel (Hitzig), nor unfaithfulness towards Jehovah and devotedness to idols, after Jer 2:13 (Cyr., Theod.); but their apostasy from Jehovah and the royal house of David, in accordance with Hos 3:5, where it is distinctly stated that the ultimate conversion of the nation will consist in its seeking Jehovah and David their king.
Geneva 1599
10:9 O Israel, thou hast (k) sinned from the days of Gibeah: there they (l) stood: the battle in Gibeah against the children of iniquity did not (m) overtake them.
(k) In those days you were as wicked as the Gibeonites, as God there partly declared: for your zeal could not be good in executing God's judgments, seeing your own deeds were as wicked as theirs.
(l) That is, to fight, or, the Israelites remained in that stubbornness from that time.
(m) The Israelites were not moved by the example of the Gibeonites to cease from their sins.
John Gill
10:9 O Israel, thou hast sinned from the days of Gibeah,.... This has no respect, as the Targum, and others, to Gibeah of Saul, of which place he was, and the choosing him to be king; but to the affair of the Levite and his concubine at Gibeah in the days of the judges, and what followed upon it, Judg 19:1; suggesting, that the sins of Israel were not new ones; they were the same with what were committed formerly, as early as the history referred to, and had been continued ever since; the measure of which were now filling up: or, as Aben Ezra and Abarbinel interpret it, "thou hast sinned more than the days of Gibeah"; were guilty of more idolatry, inhumanity, and impurity, than in those times; and yet the grossest of sins, particularly unnatural lusts, were then committed:
there they stood; either the men of Gibeah continued in their sins, and did not repent of them; and stood in their own defence against the tribes of Israel, and the Benjamites stood also with them, and by them; and stood two battles, and were conquerors in them; and, though beaten in the third, were not wholly destroyed, as now the Israelites would be: or the tribes of Israel stood, and continued in, and connived at, the idolatry of the Levite; or rather stood sluggish and slothful, and were not eagar to fight with the Benjamites, who took part with the men of Gibeah; which were their sins, for which they were worsted in the two first battles, and in which the present Israelites imitated them:
the battle in Gibeah against the children of iniquity did not overtake them; the two first battles against the men of Gibeah and the Benjamites, who are the children of iniquity, the one the actors, and the other the abettors and patrons of it, did not succeed against them, but the Israelites were overcome; and the third battle, in which they got the day, did not overtake them so as utterly to cut them off; for six hundred persons made their escape; but, in the present case prophesied of, it is suggested, that as their sins were as great or greater than theirs, their ruin should be entire and complete: or the sense is, that they were backward to go to battle; they were not eager upon it; they did not at once espouse the cause of the Levite; they did not stir in it till he had done that unheard of thing, cutting his concubine into twelve pieces, and sending them to the twelve tribes of Israel; and then they were not overly anxious, but sought the Lord, as if it was a doubtful case; which backwardness was resented in their ill success at first; and the same slow disposition to punish vice had continued with them ever since; so Schmidt.
John Wesley
10:9 They - Probably the six hundred men who fled to the rock Rimmon. Overtake them - That fatal battle did not reach them; but now Israel shall be more severely punished.
Robert Jamieson, A. R. Fausset and David Brown
10:9 Gibeah-- (Hos 9:9; Jdg. 19:1-20:48). They are singled out as a specimen of the whole nation.
there they stood--The Israelites have, as there and then, so ever since, persisted in their sin [CALVIN]. Or, better, "they stood their ground," that is, did not perish then [MAURER].
the battle . . . did not overtake them--Though God spared you then, He will not do so now; nay, the battle whereby God punished the Gibeonite "children of iniquity," shall the more heavily visit you for your continued impenitence. Though "they stood" then, it shall not be so now. The change from "thou" to "they" marks God's alienation from them; they are, by the use of the third person, put to a greater distance from God.
10:1010:10: պատերա՛զմ եկն ՚ի վերայ որդւոցն անօրէնութեանց խրատել զնոսա. եւ ժողովեսցին ՚ի վերայ նոցա ազգք, խրատե՛լ զնոսա ՚ի վերայ երկուց անիրաւութեանց նոցա[10433]։ [10433] Ոմանք. ՚Ի վերայ երկուց անօրէնութեանց։
10 որ եկաւ խրատելու նրանց անօրէնութեան որդիների դէմ.ազգերը կը հաւաքուեն նրանց դէմ՝ խրատելու նրանց իրենց կրկնակի անիրաւութիւնների համար:
10 Կամակոր ժողովուրդին դէմ պիտի ելլեմ զանոնք պատժելու համար Եւ ժողովուրդները անոնց դէմ պիտի հաւաքուին, Երբ իրենց կրկնակի անօրէնութիւններուն համար* պատժուին։
խրատել`` զնոսա, եւ ժողովեսցին ի վերայ նոցա ազգք` [102]խրատել զնոսա`` ի վերայ երկուց անիրաւութեանց նոցա:

10:10: պատերա՛զմ եկն ՚ի վերայ որդւոցն անօրէնութեանց խրատել զնոսա. եւ ժողովեսցին ՚ի վերայ նոցա ազգք, խրատե՛լ զնոսա ՚ի վերայ երկուց անիրաւութեանց նոցա[10433]։
[10433] Ոմանք. ՚Ի վերայ երկուց անօրէնութեանց։
10 որ եկաւ խրատելու նրանց անօրէնութեան որդիների դէմ.ազգերը կը հաւաքուեն նրանց դէմ՝ խրատելու նրանց իրենց կրկնակի անիրաւութիւնների համար:
10 Կամակոր ժողովուրդին դէմ պիտի ելլեմ զանոնք պատժելու համար Եւ ժողովուրդները անոնց դէմ պիտի հաւաքուին, Երբ իրենց կրկնակի անօրէնութիւններուն համար* պատժուին։
zohrab-1805▾ eastern-1994▾ western am▾
10:1010:10 По желанию Моему накажу их, и соберутся против них народы, и они будут связаны за двойное преступление их.
10:10 ἦλθεν ερχομαι come; go παιδεῦσαι παιδευω discipline αὐτούς αυτος he; him καὶ και and; even συναχθήσονται συναγω gather ἐπ᾿ επι in; on αὐτοὺς αυτος he; him λαοὶ λαος populace; population ἐν εν in τῷ ο the παιδεύεσθαι παιδευω discipline αὐτοὺς αυτος he; him ἐν εν in ταῖς ο the δυσὶν δυο two ἀδικίαις αδικια injury; injustice αὐτῶν αυτος he; him
10:10 בְּ bᵊ בְּ in אַוָּתִ֖י ʔawwāṯˌî אַוָּה desire וְ wᵊ וְ and אֶסֳּרֵ֑ם ʔessᵒrˈēm יסר admonish וְ wᵊ וְ and אֻסְּפ֤וּ ʔussᵊfˈû אסף gather עֲלֵיהֶם֙ ʕᵃlêhˌem עַל upon עַמִּ֔ים ʕammˈîm עַם people בְּ bᵊ בְּ in אָסְרָ֖ם ʔosrˌām אסר bind לִ li לְ to שְׁתֵּ֥י šᵊttˌê שְׁנַיִם two עֹונֹתָֽםעינתם *ʕônōṯˈām עָוֹן sin
10:10. iuxta desiderium meum corripiam eos congregabuntur super eos populi cum corripientur propter duas iniquitates suasAccording to my desire, I will chastise them: and the nations shall be gathered together against them, when they shall be chastised for their two iniquities.
10. When it is my desire, I will chastise them; and the peoples shall be gathered against them, when they are bound to their two transgressions.
10:10. According to my desire, I will correct them. And the peoples will be gathered together over them, while they are chastised for their two iniquities.
10:10. [It is] in my desire that I should chastise them; and the people shall be gathered against them, when they shall bind themselves in their two furrows.
It is in my desire that I should chastise them; and the people shall be gathered against them, when they shall bind themselves in their two furrows:

10:10 По желанию Моему накажу их, и соберутся против них народы, и они будут связаны за двойное преступление их.
10:10
ἦλθεν ερχομαι come; go
παιδεῦσαι παιδευω discipline
αὐτούς αυτος he; him
καὶ και and; even
συναχθήσονται συναγω gather
ἐπ᾿ επι in; on
αὐτοὺς αυτος he; him
λαοὶ λαος populace; population
ἐν εν in
τῷ ο the
παιδεύεσθαι παιδευω discipline
αὐτοὺς αυτος he; him
ἐν εν in
ταῖς ο the
δυσὶν δυο two
ἀδικίαις αδικια injury; injustice
αὐτῶν αυτος he; him
10:10
בְּ bᵊ בְּ in
אַוָּתִ֖י ʔawwāṯˌî אַוָּה desire
וְ wᵊ וְ and
אֶסֳּרֵ֑ם ʔessᵒrˈēm יסר admonish
וְ wᵊ וְ and
אֻסְּפ֤וּ ʔussᵊfˈû אסף gather
עֲלֵיהֶם֙ ʕᵃlêhˌem עַל upon
עַמִּ֔ים ʕammˈîm עַם people
בְּ bᵊ בְּ in
אָסְרָ֖ם ʔosrˌām אסר bind
לִ li לְ to
שְׁתֵּ֥י šᵊttˌê שְׁנַיִם two
עֹונֹתָֽםעינתם
*ʕônōṯˈām עָוֹן sin
10:10. iuxta desiderium meum corripiam eos congregabuntur super eos populi cum corripientur propter duas iniquitates suas
According to my desire, I will chastise them: and the nations shall be gathered together against them, when they shall be chastised for their two iniquities.
10:10. According to my desire, I will correct them. And the peoples will be gathered together over them, while they are chastised for their two iniquities.
10:10. [It is] in my desire that I should chastise them; and the people shall be gathered against them, when they shall bind themselves in their two furrows.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
10. По желанию Моему накажу их; т. е. Иегова накажет Израиля по всей справедливости, соответственно его виновности. Самое наказание будет состоять в том, что соберутся против израильтян народы (ассирияне). Причина наказания - двойное преступление Израиля, т. е. уклонение Израиля от Иеговы и отпадение от дома Давидова. В слав. 10: ст. начинается словами, прииде наказати. Слово прииде соответствует hloe некоторых кодексов, возникшему, вероятно, из ошибочного понимания евр. beavvathi (по желанию Моему).
Adam Clarke: Commentary on the Bible - 1831
10:10: When they shall bind themselves in their two furrows - "When they are chastised for their two iniquities," i.e., the calves in Dan and Beth-el. - Newcome. But this double iniquity may refer to what Jeremiah says, Jer 11:13 : "My people have committed two evils." -
1. They have forsaken me.
2. They have joined themselves to idols.
Albert Barnes: Notes on the Bible - 1834
10:10: It is in My desire that I should chastise them - God "doth not afflict willingly, nor grieve the children of men" Lam 3:33. Grievous then must be the cause of punishment, when God not only chastens people, but, so to speak, longs to chasten them, when He chastens them without any let or hindrance from His mercy. Yet so God had said; "It shall come to pass, that as the Lord rejoiced over you to do you good and to multiply you, so the Lord will rejoice over you to destroy you and to bring you to nought" Deu 28:63. God willed to enforce His justice, with no reserve whatever from His mercy. His whole mind, so to speak, is to punish them. God is "without passions." Yet, in order to impress on us the truth, that one day there will, to some, be "judgment without mercy" Jam 2:13, He speaks as one, whose longing could not be satisfied, until the punishment were executed. So He says, "I will ease Me of Mine adversaries" Isa 1:24; "Mine anger shall be accomplished and I will cause My fury to rest upon them, and I will be comforted" Eze 5:13.
And the people shall be gathered against him - "As all the other tribes were gathered against Benjamin at Gibeah to destroy it, so, although that war did not overtake them, now "against him," i. e., against Ephraim or the ten tribes, "shall be gathered" divers "peoples" and nations, to destroy them." The number gathered against them shall be as overwhelming, as that of all the tribes of Israel against the one small tribe of Benjamin. : "As of old, they ought to have bound themselves to extinguish this apostasy in its birth, as they bound themselves to avenge the horrible wickedness at Gibeah. But since they bound themselves not against sin, but to it, God says that He would gather Pagan nations against them, to punish their obstinate rebellion against Himself. They who will neither be drawn by piety, nor corrected by moderate chastisements, must needs be visited by sharper punishments, that some, who will not strive to the uttermost against the mercy of God, may be saved."
When they shall bind themselves in their two furrows - They "bind themselves" and Satan "binds them" to their sin. In harmony and unity in nothing else, they will bind themselves, and plow like two oxen together, adding furrow to furrow, joining on line to line of sin. They who had thrown off the light and easy yoke of God, who were ever like a restive, untamed, heifer, starting aside from the yoke, would "bind" and band themselves steadily in their own ways of sin, cultivating sin, and in that sin should destruction overtake them. People who are unsteady and uneven in everything besides, will be steadfast in preening sin; they who will submit to no constraint, human or divine, will, in their slavery to their passions, submit to anything. No slavery is so heavy as that which is selfimposed.
This translation has followed an old Jewish tradition, expressed by the vowels of the text, and old Jewish authorities. With other vowels, it may be rendered, literally, "in their binding to their two transgressions," which gives the same sense, "because they bound themselves to their two transgressions," or, passively, "when they are bound, on account of their two transgressions." The "two transgressions," may designate the two calves, "the sin of Israel," or the twofold guilt of fornication, spiritual, and in the body; the breach of both tables of God's law; or as Jeremiah says, "My people hath committed two evils; they have forsaken Me, the Fountain of living waters, and hewed them out cisterns, broken cisterns, which can hold no water" Jer 2:13. : "This could not be said of any other nation, which knew not God. For if any such worshiped false gods, they committed only one transgression; but this nation, in which God was known, by declining to idolatry, is truly blamed as guilty of "two transgressions;" they left the true God, and for, or against, Him they worshiped other gods. For he hath twofold guilt, who, knowing good, rather chooseth evil; but "he" single, who, knowing no good, taketh evil for good. That nation then, both when, after seeing many wonderful works of God, it made and worshiped one calf in the wilderness; and when, forsaking the house of David and the temple of the Lord, it made itself two calves; yea, and so often as it worshiped those gods of the beathen; and yet more, when it asked that Barabbas should be released but that Christ should be crucified, committed two transgressions, rejecting the good, electing the evil; "setting sweet for bitter, and bitter for sweet; setting darkness as light, and light as darkness" Isa 5:20.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:10: in my: Deu 28:63; Isa 1:24; Jer 15:6; Eze 5:13, Eze 16:42
and the: Hos 8:1, Hos 8:10; Jer 16:16, Jer 21:4; Eze 16:37, Eze 23:9, Eze 23:46; Mic 4:10-13; Zac 14:2, Zac 14:3; Mat 22:7
they: etc. or, I shall bind them for their two transgressions, or, in their two habitations.
Geneva 1599
10:10 [It is] in my desire (n) that I should chastise them; and the people shall be gathered against them, when they shall bind themselves in their two (o) furrows.
(n) Because they are so desperate, I will delight to destroy them.
(o) That is, when they have gathered all their strength together.
John Gill
10:10 It is in my desire that I should chastise them,.... Or, "bind them" (a), and carry them captive; and by so doing correct them for their sins they have so long continued in: this the Lord had in his heart to do, and was determined upon it, and would do it with pleasure, for the glorifying of his justice, since they had so long and so much abused his clemency and goodness:
and the people shall be gathered against them; the Assyrians, who, at the command of the Lord, would come and invade their land, besiege their city, and take it, and bind them, and carry them captive:
when they shall bind themselves in their two furrows; when, like heifers untamed, and bound in a yoke to plough, do not make and keep in one furrow, but turn out to the right or left, and make cross furrows; so it is intimated that this was the reason why the Lord would correct Israel, and suffer the nations to gather together against them, and carry them captive, because they did not plough in one furrow, or keep in the true and pure worship of God; but made two furrows, worshipping partly God, and partly idols: or, "when they", their enemies, "shall bind them", being gathered against them, and carry them captive, they shall make them plough in "two furrows", the one up, and the other down; and to this hard service they shall keep them continually. There is a double reading of this clause; the "Cetib", or textual writing or reading, is, "to their two eyes", or "fountains": alluding, as Jarchi observes, to the binding of the yoke on oxen on each side of their eyes: or to the fountains in the land of Israel, the abundance of wine, milk, and honey; for the sake of which the people got together, broke in upon them, and bound them, in order to drink of. So Gussetius (b) renders the words, "and they shall bind them to drink of their fountains". The "Keri" or marginal reading is, "their two iniquities"; which the Septuagint follows, rendering it,
"in chastising them, or when they are chastised for their two iniquities;''
so the Vulgate Latin, Syriac, and Arabic versions; meaning either their worshipping the two calves at Dan and Bethel; or their corporeal and spiritual adultery; or their forsaking the true God, and worshipping idols; see Jer 2:13. Schmidt understands all this, not as a punishment threatened, but as an instance of the love of God to them, in chastising them in a loving and fatherly way; which had a good effect upon them, and brought them to repentance; partly in the times of the judges, but more especially in the days of Samuel, when they behaved well; and particularly in the reigns of David and Solomon; and when the people were gathered, not "against", but "to" them; either became proselytes to them, or tributaries, or coveted their friendship; and when they themselves lived in great concord, in one kingdom, under one king, like oxen ploughing in two contiguous furrows.
(a) "et, vel ut vinciam eos", Junius & Tremellius, Drusius, Grotius; "colligabo eos", Cocceius. (b) Comment. Ebr. p. 591, 892.
John Wesley
10:10 The people - The Assyrians. For their two transgressions - Perhaps, their revolt from David's house, and their idolatry.
Robert Jamieson, A. R. Fausset and David Brown
10:10 my desire . . . chastise--expressing God's strong inclination to vindicate His justice against sin, as being the infinitely holy God (Deut 28:63).
the people--Foreign invaders "shall be gathered against them."
when they shall bind themselves in their two furrows--image from two oxen ploughing together side by side, in two contiguous furrows: so the Israelites shall join themselves, to unite their powers against all dangers, but it will not save them from My destroying them [CALVIN]. Their "two furrows" may refer to their two places of setting up the calves, their ground of confidence, Dan and Beth-el; or, the two divisions of the nation, Israel and Judah, "in their two furrows," that is, in their respective two places of habitation; Hos 10:11, which specifies the two, favors this view. HENDERSON prefers the Keri (Hebrew Margin) "for their two iniquities"; and translates, "when they are bound" in captivity. English Version is best, as the image is carried out in Hos 10:11; only it is perhaps better to translate, "the people (the invaders) binding them," that is, making them captives; and so Hos 10:11 alludes to the yoke being put on the neck of Ephraim and Judah.
10:1110:11: Եփրեմ երինջ կիրթ՝ սիրել զհակառակութիւն. բայց ես հասի՛ց ՚ի վերայ գեղոյ պարանոցի նորա. ելի՛ց ՚ի վերայ Եփրեմայ, եւ անփո՛յթ արարից զՅուդայէ. եւ զօրասցի ՚ի վերայ նորա Յակովբ[10434]։ [10434] Ոմանք. Սիրէ զհակառակութիւն... եւ անփոյթ արարից զՅուդայ։
11 Եփրեմը մարզուած երինջ է,որ սիրում է հակառակութիւնը,բայց ես կը նետուեմ նրա գեղեցիկ պարանոցի վրայ,կը բարձրանամ Եփրեմի վրայ,կ’անտեսեմ Յուդային, եւ Յակոբը կը յաղթի նրան:
11 Ու Եփրեմ երինջ մըն էր, որ կը սիրէր կամնել, Բայց ես անոր պարանոցին գեղեցկութեանը վրայ լուծ մը անցուցի։Եփրեմը կառքի պիտի լծեմ, Յուդան պիտի հերկէ, Յակոբը անոր ետեւէն պիտի տափանէ։
Եփրեմ երինջ կիրթ` սիրել զհակառակութիւն. բայց ես հասից ի վերայ գեղոյ պարանոցի նորա. ելից ի վերայ Եփրեմայ, եւ անփոյթ արարից զՅուդայէ. եւ զօրասցի ի վերայ նորա`` Յակոբ:

10:11: Եփրեմ երինջ կիրթ՝ սիրել զհակառակութիւն. բայց ես հասի՛ց ՚ի վերայ գեղոյ պարանոցի նորա. ելի՛ց ՚ի վերայ Եփրեմայ, եւ անփո՛յթ արարից զՅուդայէ. եւ զօրասցի ՚ի վերայ նորա Յակովբ[10434]։
[10434] Ոմանք. Սիրէ զհակառակութիւն... եւ անփոյթ արարից զՅուդայ։
11 Եփրեմը մարզուած երինջ է,որ սիրում է հակառակութիւնը,բայց ես կը նետուեմ նրա գեղեցիկ պարանոցի վրայ,կը բարձրանամ Եփրեմի վրայ,կ’անտեսեմ Յուդային, եւ Յակոբը կը յաղթի նրան:
11 Ու Եփրեմ երինջ մըն էր, որ կը սիրէր կամնել, Բայց ես անոր պարանոցին գեղեցկութեանը վրայ լուծ մը անցուցի։Եփրեմը կառքի պիտի լծեմ, Յուդան պիտի հերկէ, Յակոբը անոր ետեւէն պիտի տափանէ։
zohrab-1805▾ eastern-1994▾ western am▾
10:1110:11 Ефрем обученная телица, привычная к молотьбе, и Я Сам возложу ярмо на тучную шею его; на Ефреме будут верхом ездить, Иуда будет пахать, Иаков будет боронить.
10:11 Εφραιμ εφραιμ Ephraim; Efrem δάμαλις δαμαλις heifer δεδιδαγμένη διδασκω teach ἀγαπᾶν αγαπαω love νεῖκος νεικος I δὲ δε though; while ἐπελεύσομαι επερχομαι come on / against ἐπὶ επι in; on τὸ ο the κάλλιστον καλος fine; fair τοῦ ο the τραχήλου τραχηλος neck αὐτῆς αυτος he; him ἐπιβιβῶ επιβιβαζω pull on; put on Εφραιμ εφραιμ Ephraim; Efrem καὶ και and; even παρασιωπήσομαι παρασιωπαω Ioudas; Iuthas ἐνισχύσει ενισχυω fortify; prevail αὐτῷ αυτος he; him Ιακωβ ιακωβ Iakōb; Iakov
10:11 וְ wᵊ וְ and אֶפְרַ֜יִם ʔefrˈayim אֶפְרַיִם Ephraim עֶגְלָ֤ה ʕeḡlˈā עֶגְלָה cow מְלֻמָּדָה֙ mᵊlummāḏˌā למד learn אֹהַ֣בְתִּי ʔōhˈavtî אהב love לָ lā לְ to ד֔וּשׁ ḏˈûš דושׁ tread on וַ wa וְ and אֲנִ֣י ʔᵃnˈî אֲנִי i עָבַ֔רְתִּי ʕāvˈartî עבר pass עַל־ ʕal- עַל upon ט֖וּב ṭˌûv טוּב best צַוָּארָ֑הּ ṣawwārˈāh צַוָּאר neck אַרְכִּ֤יב ʔarkˈîv רכב ride אֶפְרַ֨יִם֙ ʔefrˈayim אֶפְרַיִם Ephraim יַחֲרֹ֣ושׁ yaḥᵃrˈôš חרשׁ plough יְהוּדָ֔ה yᵊhûḏˈā יְהוּדָה Judah יְשַׂדֶּד־ yᵊśaddeḏ- שׂדד draw לֹ֖ו lˌô לְ to יַעֲקֹֽב׃ yaʕᵃqˈōv יַעֲקֹב Jacob
10:11. Ephraim vitula docta diligere trituram et ego transivi super pulchritudinem colli eius ascendam super Ephraim arabit Iudas confringet sibi sulcos IacobEphraim is a heifer taught to love to tread out corn, but I passed over upon the beauty of her neck: I will ride upon Ephraim, Juda shall plough, Jacob shall break the furrows for himself.
11. And Ephraim is an heifer that is taught, that loveth to tread out ; but I have passed over upon her fair neck: I will set a rider on Ephraim; Judah shall plow, Jacob shall break his clods.
10:11. Ephraim is a heifer that has been taught to love treading out the grain, but I passed over the beauty of her neck. I will rise over Ephraim. Judah will plough; Jacob will break up the soil for himself.
10:11. And Ephraim [is as] an heifer [that is] taught, [and] loveth to tread out [the corn]; but I passed over upon her fair neck: I will make Ephraim to ride; Judah shall plow, [and] Jacob shall break his clods.
And Ephraim [is as] an heifer [that is] taught, [and] loveth to tread out [the corn]; but I passed over upon her fair neck: I will make Ephraim to ride; Judah shall plow, [and] Jacob shall break his clods:

10:11 Ефрем обученная телица, привычная к молотьбе, и Я Сам возложу ярмо на тучную шею его; на Ефреме будут верхом ездить, Иуда будет пахать, Иаков будет боронить.
10:11
Εφραιμ εφραιμ Ephraim; Efrem
δάμαλις δαμαλις heifer
δεδιδαγμένη διδασκω teach
ἀγαπᾶν αγαπαω love
νεῖκος νεικος I
δὲ δε though; while
ἐπελεύσομαι επερχομαι come on / against
ἐπὶ επι in; on
τὸ ο the
κάλλιστον καλος fine; fair
τοῦ ο the
τραχήλου τραχηλος neck
αὐτῆς αυτος he; him
ἐπιβιβῶ επιβιβαζω pull on; put on
Εφραιμ εφραιμ Ephraim; Efrem
καὶ και and; even
παρασιωπήσομαι παρασιωπαω Ioudas; Iuthas
ἐνισχύσει ενισχυω fortify; prevail
αὐτῷ αυτος he; him
Ιακωβ ιακωβ Iakōb; Iakov
10:11
וְ wᵊ וְ and
אֶפְרַ֜יִם ʔefrˈayim אֶפְרַיִם Ephraim
עֶגְלָ֤ה ʕeḡlˈā עֶגְלָה cow
מְלֻמָּדָה֙ mᵊlummāḏˌā למד learn
אֹהַ֣בְתִּי ʔōhˈavtî אהב love
לָ לְ to
ד֔וּשׁ ḏˈûš דושׁ tread on
וַ wa וְ and
אֲנִ֣י ʔᵃnˈî אֲנִי i
עָבַ֔רְתִּי ʕāvˈartî עבר pass
עַל־ ʕal- עַל upon
ט֖וּב ṭˌûv טוּב best
צַוָּארָ֑הּ ṣawwārˈāh צַוָּאר neck
אַרְכִּ֤יב ʔarkˈîv רכב ride
אֶפְרַ֨יִם֙ ʔefrˈayim אֶפְרַיִם Ephraim
יַחֲרֹ֣ושׁ yaḥᵃrˈôš חרשׁ plough
יְהוּדָ֔ה yᵊhûḏˈā יְהוּדָה Judah
יְשַׂדֶּד־ yᵊśaddeḏ- שׂדד draw
לֹ֖ו lˌô לְ to
יַעֲקֹֽב׃ yaʕᵃqˈōv יַעֲקֹב Jacob
10:11. Ephraim vitula docta diligere trituram et ego transivi super pulchritudinem colli eius ascendam super Ephraim arabit Iudas confringet sibi sulcos Iacob
Ephraim is a heifer taught to love to tread out corn, but I passed over upon the beauty of her neck: I will ride upon Ephraim, Juda shall plough, Jacob shall break the furrows for himself.
10:11. Ephraim is a heifer that has been taught to love treading out the grain, but I passed over the beauty of her neck. I will rise over Ephraim. Judah will plough; Jacob will break up the soil for himself.
10:11. And Ephraim [is as] an heifer [that is] taught, [and] loveth to tread out [the corn]; but I passed over upon her fair neck: I will make Ephraim to ride; Judah shall plow, [and] Jacob shall break his clods.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
11. Ефpeм - обученная телица, привычная к молотьбе. Молотьба на востоке производилась так, что связанных волов гоняли по разложенным снопам, и они выбивали зерна копытами; или особыми молотилками, которые они возили. При этом, согласно заповеди Моисея (Втор XXV:4), на волов не надевали намордников, так что они могли есть хлеб, который молотили. Вследствие этого молотьба для вола была нетрудной, выгодной и как бы любимой работой. Образ телицы, привыкшей к молотьбе, в отношении к Израилю, означает то, что он привык пользоваться благами, посылаемыми Иеговою, и потому "утучнел, отолстел, разжирел" ( Втор XXXII:15; Ос XIII:6) и забыл Бога своего. В наказание за это Израиль и Иуда должны будут исполнять тяжкую работу. - Вместо чтения рус. текста привычная к молотьбе в слав.: "еже любити прение". LХХ вместо ladusch (молотить), очевидно, читали ladun (от dun судить, препираться). Вместо чтения рус. текста Иуда будет пахать LXХ гл. jacharo ch (от charach) приняли в неcоответствующем контексту значении - быть немым, молчать, а jesaded (боронить) пунктировали, как jeschadede (от schadad - превосходить силою, осиливать).
Adam Clarke: Commentary on the Bible - 1831
10:11: Ephraim is as a heifer that is taught - One thoroughly broken in to the yoke.
And loveth to tread out - Goes peaceably in the yoke; and is pleased because, not being muzzled, she eats of the corn.
I passed over upon her fair neck - I brought the yoke upon it, that she should not tread out the corn merely, but draw the plough and drag the harrow. These operations of husbandry are all referred to here, with some others. Ephraim shall tread out the corn, that there may be seed for the fields.
Judah shall plough - That the furrows may receive it.
Jacob shall break his clods - Harrow - that the seed may be covered with the mould.
Israel very frequently made great depredations on Judah; and as this heifer loved to tread out the corn, and not plough, it is therefore added that he should be made to plough, be put under the yoke, namely, that of the Assyrians. What is added, "Judah and Jacob shall plough for themselves," means, that Judah should not now plough for Israel, but for himself; as Israel shall no more make depredations upon him. - Dodd.
Albert Barnes: Notes on the Bible - 1834
10:11: Ephraim is an heifer that is taught and that loveth to tread out the corn - The object of the metaphor in these three verses seems to be, to picture, under operations of husbandry, what God willed and trained His people to do, how they took as much pains in evil, as He willed them to do for good. One thing only they did "which" He willed, but not because He willed it - what pleased themselves. Corn was threshed in the East chiefly by means of oxen, who were either driven round and round, so as to trample it out with their feet, or drew a cylinder armed with iron, or harrow-shaped planks, set with sharp stones which at the same time cut up the straw for provender. The treading out the grain was an easy and luxurious service, since God had forbidden to "muzzle the ox" Deu 25:4, while doing it. It pictures then the sweet gentle ways by which God wins us to His service. Israel would serve thus far, for she liked the service, "she was accustomed" to it, and "she loved it," but she would do no more. "She waxed fat and kicked" Deu 32:15.
: "The heifer when accustomed to the labor of treading out the corn, mostly, even unconstrained, returns to the same labor. So the mind of the ungodly, devoted to the slaveries of this world, and accustomed to the fatigues of temporal things, even if it may have leisure for itself, hastens to subject itself to earthly toils, and, inured to its miserable conversation, seeks the renewal of toil, and will not, though it may, cease from the yoke of this world's slavery. This yoke our Lord would remove from the necks of His disciples, saying, "Take heed, lest at any time your hearts be overcharged with cares of this life, and that day come upon you unawares" Luk 21:34. And again, "Come unto Me, all ye who labor and are heavy laden, and I will refresh you. Take My yoke upon you." : "Some, in order to appear somewhat in this world, overload themselves with earthly toils, and although, amid their labors, they feel their strength fail, yet, overcome by love of earthly things, they delight in their fatigue. To these it is said by the prophet, "Ephraim is a heifer taught and loving to tread out the corn." They ask that they may be oppressed; in rest, they deem that they have lighted unto a great peril."
And I passed over her fair neck - handling her gently and tenderly, as men put the yoke gently on a young untamed animal, and inure it softly to take the yoke upon it. Yet "to pass over" , especially when it is said of God, always signifies inflictions and troubles." To pass over sins, is to remit them; to pass over the sinner, is to punish him. "I will make Ephraim to ride or I will make it," i. e., the yoke, "to ride on Ephraim's" neck, as the same word is used for "place the hand on the bow;" or, perhaps better, "I will set a rider on Ephraim," who should tame and subdue him. Since he would not submit himself freely to the easy yoke of God, God would set a ruler upon him, who should be his master. Thus, the Psalmist complains, "Thou hast made men to ride on our head" Psa 66:12, directing us at their pleasure.
: "'The beauty of the neck' designates those who sin and take pleasure in their sins. That passing over or ascending, said both in the past and the future, 'I passed, I will make to ride,' signifies that what He purposes is most certain. It expresses that same vengeance as, 'Ye are a stiffnecked people; I will come up into the midst of thee in a moment, and cosume thee' Exo 33:5. The 'beauty' of the 'neck' here is the same as the ornament there, when the Lord says, 'therefore now put off thy ornaments from thee, that I may know what to do unto thee.' As long as the sinner goes adorned, i. e., is proud in his sins, as long as he stiffens his fair neck, self-complacent, taking pleasure in the ills which he has done, God, in a measure, knows not what to do to him; mercy knows not how, apart from the severity of judgment, to approach him; and so after the sentence of the judge, 'thou art a stiffnecked people, etc.' He gives the counsel 'put off thine ornaments etc.' i. e., humble thyself in penitence, that I may have mercy upon thee."
Judah shall plow, Jacob shall break his clods - In the will of God, Judah and Israel were to unite in His service, Judah first, Jacob, after him, breaking the clods, which would hinder the seed from shooting up. Judah being mentioned in the same incidental way, as elsewhere by Hosea, it may be, that he would speak of what should follow on Ephraim's chastisement. : "When they shall see this, the two tribes shall no longer employ themselves in treading out the grain, but shall plow. To "tread out the corn" is to act "in hope of present gain; to "plow," is to labor in that, which has no instant fruit, but promiseth it hereafter, i. e., the fulfillment of God's commands." "Jacob" will then be the remnant of the ten tribes, who, at Hezekiah's invitation, out of Ephraim, Manasseh, Issachar, Asher, and Zebulun, joined in celebrating the passover at Jerusalem, and subsequently in destroying idolatry 2 Chr. 30; 31. Hosea had already foretold that Judah and Israel shall be "gathered together," under "one Head" Hos 1:11. Here, again, he unites them in one, preparing His way first in themselves, then, in others. Judah is placed first, for to him was the promise in his forefather, the patriarch, and then in David. Ephraim was to be partaker of his blessings, by being united to him. The image of the heifer has been dropped. He had spoken of them as farmers; as such he addresses them.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:11: an heifer: Hos 4:16; Jer 50:11
and loveth: Hos 2:5, Hos 3:1, Hos 9:1; Deu 25:4; Rom 16:18
but: Hos 11:4
her fair neck: Heb. the beauty of her neck
Judah: Ch2 28:5-8; Isa 28:24
Carl Friedrich Keil and Franz Delitzsch
10:11
In the next verse the punishment is still further defined, and also extended to Judah. Hos 10:11. "And Ephraim is an instructed cow, which loves to thresh; and I, I have come over the beauty of her neck: I yoke Ephraim; Judah will plough, Jacob harrow itself." Melummâdâh, instructed, trained to work, received its more precise definition from the words "loving to thresh" ('ōhabhtı̄, a participle with the connecting Yod in the constructive: see Ewald, 211, b), not as being easier work in comparison with the hard task of driving, ploughing, and harrowing, but because in threshing the ox was allowed to eat at pleasure (Deut 25:4), from which Israel became fat and strong (Deut 32:15). Threshing, therefore, is a figurative representation not of the conquest of other nations (as in Mic 4:13; Is 41:15), but of pleasant, productive, profitable labour. Israel had accustomed itself to this, from the fact that God had bestowed His blessing upon it (Hos 13:6). But it would be different now. עברתּי על, a prophetic perfect: I come over the neck, used in a hostile sense, and answering to our "rushing in upon a person." The actual idea is that of putting a heavy yoke upon the neck, not of putting a rider upon it. ארכּיב not to mount or ride, but to drive, or use for drawing and driving, i.e., to harness, and that, as the following clauses show, to the plough and harrow, for the performance of hard field-labour, which figuratively represents subjugation and bondage. Judah is also mentioned here again, as in Hos 8:14; Hos 6:11, etc. Jacob, in connection with Judah, is not a name for the whole nation (or the twelve tribes), but is synonymous with Ephraim, i.e., Israel of the ten tribes. This is required by the correspondence between the last two clauses, which are simply a further development of the expression ארכיב אף, with an extension of the punishment threatened against Ephraim to Judah also.
Geneva 1599
10:11 And Ephraim [is as] an heifer [that is] taught, [and] loveth to (p) tread out [the corn]; but I passed over upon her (q) fair neck: I will make Ephraim to ride; Judah shall plow, [and] Jacob shall break his clods.
(p) In which is pleasure, whereas in plowing there is labour and pain.
(q) I will lay my yoke upon her fat neck.
John Gill
10:11 And Ephraim is as an heifer that is taught, and loveth to tread out the corn,.... Like a heifer taught to bear the yoke, and to plough; but learned it not, as the Targum; does not like it; chooses to tread out the corn where it can feed upon it, its mouth not being then muzzled, according to the law; oxen or heifers were used both in ploughing and treading out corn, to which the allusion is. The sense is, that Ephraim or the ten tribes were taught to bear the yoke of the law, and yield obedience to it, and perform good works; but did not like such a course of life; had no further regard for religion than as they found their own worldly profit and advantage in it: or they did not care to labour much in it; they liked the fruit and advantage arising from working, rather than the work itself; and thus, like a heifer, doing little, and living well, they grew fat, increased in power, wealth, and riches; and so became proud and haughty, and kicked against the house of David, and rent themselves from it; and set up a kingdom of their own, and lived and reigned according to their own will and pleasure, like a heifer without yoke and muzzle:
but I passed over upon her fair neck; or, "the goodness of her neck" (c); which is expressive of the flourishing and opulent state and condition of the ten tribes, especially in the times of Jeroboam the second, which made them proud and haughty: but the Lord was determined to humble them, and first in a more light and gentle manner; or caused the rod of correction to pass over them more lightly; or put upon them a more easy yoke of affliction, by causing Pul king of Assyria to come against them; and to get rid of whom a present was given him, exacted of the people; and afterwards Tiglathpileser, another king of Assyria, who carried captive part of their land; and this not having its proper effect, the Lord was determined to proceed against them in a heavier manner:
I will make Ephraim to ride; some, taking the future for the past, render it, "I have made Ephraim to ride" (d); that is, to rule and govern, having royal dignity and power given them, and that greater than that of Judah; and ride over the tribes of Judah and Benjamin, who were sometimes very much afflicted by them; and this is thought to be the sense of the following phrases,
Judah shall plough, and Jacob shall break his clods; or, "break the clods for him" (e); for Ephraim while he rides, and uses them very hard; as in the days of Joash and Pekah, kings of Israel, when many of the tribes of Judah were slain by them, 4Kings 14:12; but rather the meaning is, "I will cause to ride on Ephraim" (f); that is, the Assyrians shall ride upon them, get the dominion over them, carry them captive, and use them to hard service and bondage, as a heifer rid upon by a severe rider while ploughing; and the other tribes shall not escape, though they shall not be so hardly dealt with: "Judah shall plough, and Jacob shall break his clods"; these shall be carried captive into Babylon, and employed in hard and servile work, but more tolerable; as ploughing and breaking clods are easier than to ride upon; and as they had hope of deliverance at the end of seventy years; whereas no promise of return was made to the ten tribes, which is the sense some give; but Pocock and others think that these words regard the tender and gentle methods God took with these people to bring them to obedience to his law. Ephraim being teachable like a heifer, he took hold of her fair neck, and stroked it to encourage her, and accustom her to the hand, and to the yoke; and then put the yoke of his law upon them, add trained them up in his institutions, and used also gentle methods to keep them in obedience; and also set Judah to "plough", and Jacob to "break the clods", prescribed for them; and employed them in good works, in the duties of religion, from whence answerable fruit might have been expected; saying to them, by his prophets, as follows:
(c) "super bonitatem cervicis ejus", Montanus; "super bonitatem colli ipsius", Schmidt; "super praestantiam", Junius & Tremellius, Piscator. (d) "equitare feci", Munster, Rivet. (e) "occabit ei", De Dieu; "occabit illi?" Schmidt. (f) "Equitare faciam in Ephraim", Lyra, Tarnovius; "equitare faciam super Ephraim", so some in Calvin.
John Wesley
10:11 Taught - Used to, and so skilled in. Passed over - I laid some lighter yoke upon her, brought some gentle afflictions upon that people to tame them, but this hath not prevailed. Ride - I will ride on Ephraim and tame him. Shall plow - Judah tho' less sinful hath been used to harder labour; hath plowed when Ephraim hath reaped. Break his clods - The same in another proverbial speech, their work at present is harder, but there is an harvest follows. Tho' they sow in tears when going to Babylon, they shall reap in joy at their return.
Robert Jamieson, A. R. Fausset and David Brown
10:11 taught--that is, accustomed.
loveth to tread out . . . corn--a far easier and more self-indulgent work than ploughing. In treading corn, cattle were not bound together under a yoke, but either trod it singly with their feet, or drew a threshing sledge over it (Is 28:27-28): they were free to eat some of the corn from time to time, as the law required they should be unmuzzled (Deut 25:4), so that they grew fat in this work. An image of Israel's freedom, prosperity, and self-indulgence heretofore. But now God will put the Assyrian yoke upon her, instead of freedom, putting her to servile work.
I passed over upon--I put the yoke upon.
make . . . to ride--as in Job 30:22; that is, hurry Ephraim away to a distant region [CALVIN]. LYRA translates, "I will make (the Assyrian) to ride upon Ephraim." MAURER, "I will make Ephraim to carry," namely, a charioteer.
his clods--"the clods before him."
10:1210:12: Սերմանեցէ՛ք ձեզ յարդարութիւն, եւ հնձեցէ՛ք պտուղ կենաց. լուսաւո՛ր արարէք ձեզ զլոյս գիտութեան. խնդրեցէ՛ք զՏէր՝ մինչեւ եկեսցեն ձեզ արդիւնք արդարութեան[10435]։ [10435] Ոսկան. Ձեզ յարդարութեան... արդիւն արդա՛՛։ Ոմանք. Եկեսցէ առ ձեզ արդիւնք արդարութեան։
12 Ձեզ համար արդարութեան սերմեր ցանեցէ՛քեւ կենաց պտուղ քաղեցէ՛ք.վառեցէ՛ք ձեզ համար գիտութեան լոյսը,փնտռեցէ՛ք Տիրոջը,մինչեւ որ արդարութեան պտուղները հասնեն ձեզ:
12 Ձեզի արդարութիւնով ցանեցէ՛քՈւ ողորմութիւնով հնձեցէ՛ք։Չմշակուած երկիրը հերկեցէ՛ք, Քանզի Տէրը փնտռելու ատենն է, Մինչեւ ինք գայ ու ձեր վրայ արդարութիւն տեղացնէ։
Սերմանեցէք ձեզ յարդարութիւն, եւ հնձեցէք [103]պտուղ կենաց. լուսաւոր արարէք ձեզ զլոյս գիտութեան. խնդրեցէք զՏէր` մինչեւ եկեսցեն ձեզ արդիւնք արդարութեան:

10:12: Սերմանեցէ՛ք ձեզ յարդարութիւն, եւ հնձեցէ՛ք պտուղ կենաց. լուսաւո՛ր արարէք ձեզ զլոյս գիտութեան. խնդրեցէ՛ք զՏէր՝ մինչեւ եկեսցեն ձեզ արդիւնք արդարութեան[10435]։
[10435] Ոսկան. Ձեզ յարդարութեան... արդիւն արդա՛՛։ Ոմանք. Եկեսցէ առ ձեզ արդիւնք արդարութեան։
12 Ձեզ համար արդարութեան սերմեր ցանեցէ՛քեւ կենաց պտուղ քաղեցէ՛ք.վառեցէ՛ք ձեզ համար գիտութեան լոյսը,փնտռեցէ՛ք Տիրոջը,մինչեւ որ արդարութեան պտուղները հասնեն ձեզ:
12 Ձեզի արդարութիւնով ցանեցէ՛քՈւ ողորմութիւնով հնձեցէ՛ք։Չմշակուած երկիրը հերկեցէ՛ք, Քանզի Տէրը փնտռելու ատենն է, Մինչեւ ինք գայ ու ձեր վրայ արդարութիւն տեղացնէ։
zohrab-1805▾ eastern-1994▾ western am▾
10:1210:12 Сейте себе в правду, и пожнете милость; распахивайте у себя новину, ибо время взыскать Господа, чтобы Он, когда придет, дождем пролил на вас правду.
10:12 σπείρατε σπειρω sow ἑαυτοῖς εαυτου of himself; his own εἰς εις into; for δικαιοσύνην δικαιοσυνη rightness; right standing τρυγήσατε τρυγαω pick εἰς εις into; for καρπὸν καρπος.1 fruit ζωῆς ζωη life; vitality φωτίσατε φωτιζω illuminate; enlighten ἑαυτοῖς εαυτου of himself; his own φῶς φως light γνώσεως γνωσις knowledge; knowing ἐκζητήσατε εκζητεω seek out / thoroughly τὸν ο the κύριον κυριος lord; master ἕως εως till; until τοῦ ο the ἐλθεῖν ερχομαι come; go γενήματα γεννημα spawn; product δικαιοσύνης δικαιοσυνη rightness; right standing ὑμῖν υμιν you
10:12 זִרְע֨וּ zirʕˌû זרע sow לָכֶ֤ם lāḵˈem לְ to לִ li לְ to צְדָקָה֙ ṣᵊḏāqˌā צְדָקָה justice קִצְר֣וּ qiṣrˈû קצר harvest לְ lᵊ לְ to פִי־ fî- פֶּה mouth חֶ֔סֶד ḥˈeseḏ חֶסֶד loyalty נִ֥ירוּ nˌîrû ניר till לָכֶ֖ם lāḵˌem לְ to נִ֑יר nˈîr נִיר tilled ground וְ wᵊ וְ and עֵת֙ ʕˌēṯ עֵת time לִ li לְ to דְרֹ֣ושׁ ḏᵊrˈôš דרשׁ inquire אֶת־ ʔeṯ- אֵת [object marker] יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH עַד־ ʕaḏ- עַד unto יָבֹ֕וא yāvˈô בוא come וְ wᵊ וְ and יֹרֶ֥ה yōrˌeh ירה [uncertain] צֶ֖דֶק ṣˌeḏeq צֶדֶק justice לָכֶֽם׃ lāḵˈem לְ to
10:12. seminate vobis in iustitia metite in ore misericordiae innovate vobis novale tempus autem requirendi Dominum cum venerit qui docebit vos iustitiamSow for yourselves in justice, and reap in the mouth of mercy, break up your fallow ground: but the time to seek the Lord is, when he shall come that shall teach you justice.
12. Sow to yourselves in righteousness, reap according to mercy; break up your fallow ground: for it is time to seek the LORD, till he come and rain righteousness upon you.
10:12. Sow for yourselves in justice, and harvest in the mouth of mercy; renew your fallow land. But the time when you will seek the Lord is the time when he will arrive who will teach you justice.
10:12. Sow to yourselves in righteousness, reap in mercy; break up your fallow ground: for [it is] time to seek the LORD, till he come and rain righteousness upon you.
Sow to yourselves in righteousness, reap in mercy; break up your fallow ground: for [it is] time to seek the LORD, till he come and rain righteousness upon you:

10:12 Сейте себе в правду, и пожнете милость; распахивайте у себя новину, ибо время взыскать Господа, чтобы Он, когда придет, дождем пролил на вас правду.
10:12
σπείρατε σπειρω sow
ἑαυτοῖς εαυτου of himself; his own
εἰς εις into; for
δικαιοσύνην δικαιοσυνη rightness; right standing
τρυγήσατε τρυγαω pick
εἰς εις into; for
καρπὸν καρπος.1 fruit
ζωῆς ζωη life; vitality
φωτίσατε φωτιζω illuminate; enlighten
ἑαυτοῖς εαυτου of himself; his own
φῶς φως light
γνώσεως γνωσις knowledge; knowing
ἐκζητήσατε εκζητεω seek out / thoroughly
τὸν ο the
κύριον κυριος lord; master
ἕως εως till; until
τοῦ ο the
ἐλθεῖν ερχομαι come; go
γενήματα γεννημα spawn; product
δικαιοσύνης δικαιοσυνη rightness; right standing
ὑμῖν υμιν you
10:12
זִרְע֨וּ zirʕˌû זרע sow
לָכֶ֤ם lāḵˈem לְ to
לִ li לְ to
צְדָקָה֙ ṣᵊḏāqˌā צְדָקָה justice
קִצְר֣וּ qiṣrˈû קצר harvest
לְ lᵊ לְ to
פִי־ fî- פֶּה mouth
חֶ֔סֶד ḥˈeseḏ חֶסֶד loyalty
נִ֥ירוּ nˌîrû ניר till
לָכֶ֖ם lāḵˌem לְ to
נִ֑יר nˈîr נִיר tilled ground
וְ wᵊ וְ and
עֵת֙ ʕˌēṯ עֵת time
לִ li לְ to
דְרֹ֣ושׁ ḏᵊrˈôš דרשׁ inquire
אֶת־ ʔeṯ- אֵת [object marker]
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
עַד־ ʕaḏ- עַד unto
יָבֹ֕וא yāvˈô בוא come
וְ wᵊ וְ and
יֹרֶ֥ה yōrˌeh ירה [uncertain]
צֶ֖דֶק ṣˌeḏeq צֶדֶק justice
לָכֶֽם׃ lāḵˈem לְ to
10:12. seminate vobis in iustitia metite in ore misericordiae innovate vobis novale tempus autem requirendi Dominum cum venerit qui docebit vos iustitiam
Sow for yourselves in justice, and reap in the mouth of mercy, break up your fallow ground: but the time to seek the Lord is, when he shall come that shall teach you justice.
10:12. Sow for yourselves in justice, and harvest in the mouth of mercy; renew your fallow land. But the time when you will seek the Lord is the time when he will arrive who will teach you justice.
10:12. Sow to yourselves in righteousness, reap in mercy; break up your fallow ground: for [it is] time to seek the LORD, till he come and rain righteousness upon you.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
12. Пророк призывает к обращению от греховной жизни. Пожнете милость - с евр.: пожните милость. Распахивайте у себя новину - образное выражение, имеющее смысл: оставьте греховную жизнь, приготовьте почву для новой жизни. - В слав. вместо слов пожнете милость (lephi chesed) читали - "соберите плод живота", греч. eiV karpon zwhV (LXX читали по-видимому liphl-chajjim). Вместо слов дождем пролил на вас правду в слав.: "дондеже приидут вам жита правды".
Adam Clarke: Commentary on the Bible - 1831
10:12: Sow to yourselves in righteousness - Let the seed you sow be of the best kind, and in just measure.
Reap in mercy - By the blessing of God on this ploughing, sowing, and harrowing, you may expect a good crop in harvest.
Break up your fallow ground - Do not be satisfied with a slight furrow; let the land that was fallowed (slightly ploughed) be broken up again with a deep furrow.
For it is time to seek the Lord - This should be immediately done: the season is passing; and if you do not get the seed in the ground, the early rain will be past, and your fields will be unfruitful.
Rain righteousness upon you - God will give you the early rain in due time, and in proper measure. Here are the metaphors, and the application cannot be difficult.. Here are ploughing, fallowing, sowing, harrowing, watering, reaping, threshing, and feeding on the produce of well-directed labor. All may be applied to the human heart, and the work of God upon it. Correction, contrition, conversion, receiving the grace of Christ, bringing forth fruit, etc.
Albert Barnes: Notes on the Bible - 1834
10:12: Sow to yourselves in righteousness, reap in mercy - Literally, "in the proportion of mercy," not in proportion to what you have sown, nor what justice would give, but beyond all deserts, "in the proportion of mercy;" i. e., "according to the capacity and fullness of the mercy of God; what becometh the mercy of God, which is boundless," which overlooketh man's failings, and giveth an infinite reward for poor imperfect labor. As our Lord says, "Give, and it shall be given unto you; good measure, pressed down, and shaken together and running over, shall men give into your bosom" Luk 6:38. : "If the earth giveth thee larger fruits than it has received, how much more shall the requiting of mercy repay thee manifold more than thou gavest!" Sowing and reaping always stand over against each other, as labor and reward. "He that soweth sparingly shall reap also sparingly; and he which soweth bountifully shall reap also bountifully" Co2 9:6.
And, "whatsoever a man soweth, that shall he also reap. For he that soweth to the flesh, shall of the flesh reap corruption; but he that soweth to the Spirit shall of the Spirit reap life everlasting. In due season we shall reap, if we faint not" Gal 6:7-9. We are bidden "to sow to ourselves," for, "our goodness reacheth not to God" Psa 16:2; our's is the gain, if we love God, the Fountain of all good. This reward, "according to mercy," is in both worlds. it is in this world also. For "grace well used draws more grace." God giveth "grace upon grace" Joh 1:16; so that each good deed, the fruit of grace, is the seed-corn of larger grace. "If thou humble thyself, it stimulates thee to humble thyself more. If thou prayest, thou longest to pray more. If thou givest alms, thou wishest to give more." It is in the world to come. For, says a holy man , "our works do not pass away as it seems, but each thing done in time, is sown as the Seed of eternity. The simple will be amazed, when from this slight seed he shall see the copious harvest arise, good or evil, according as the seed was." "Thou seekest two sheaves, rest and glory. They shall reap glory and rest, who have sown toil and self-abasement" .
Break up your fallow ground - This is not the order of husbandry. The ground was already plowed, harrowed, sown. Now he bids her anew, "Break up your fallow ground." The Church breaks up her own fallow ground, when she stirs up anew the decaying piety of her own members; she breaks up fallow ground, when, by preaching the Gospel of Christ, she brings new people into His fold. And for us too, one sowing sufficeth not. It must be no surface-sowing. And "the soil of our hearts must ever be anew cleansed; for no one in this mortal life is so perfect, in piety, that noxious desires will not spring up again in the heart, us tares in the well-tilled field."
For it is time to seek the Lord, until He come and rain righteousness upon you - Or better, "until he shall come and teach you righteousness." To "rain righteousness" is the same image as Solomon uses of Christ; "He shall come down like rain upon the mown grass, as showers that water the earth" Psa 72:6, and Isaiah, "drop down ye heavens from above and let the skies pour down righteousness" Isa 45:8. It expresses in picture-language how He, who is "our Righteousness," came down from heaven, to give life to us, who were dried and parched up and withered, when the whole face of our mortal nature was as dead. Yet there is nothing to indicate that the prophet is here using imagery. The Hebrew word is used very rarely in the meaning, to "rain;" in that of teaching, continually, and that, in exactly the same idiom as here . One office of our Lord was to teach. Nicodemus owned Him, "as a teacher sent from" God Joh 3:2. The Samaritans looked to the Messiah, as one who should "teach all things" Joh 4:25. The prophets foretold that He should "teach us His ways" Isa 2:3, that He should be a "witness unto the people" Isa 55:4.
The prophet bids them "seek diligently," and perseveringly, "not leaving off or desisting," if they should not at once find, but continuing the search, quite "up to" the time when they should find. His words imply the need of perseverance and patience, which should stop short of nothing but God's own time for finding. The prophet, as is the way of the prophets, goes on to Christ, who was ever in the prophets' hearts and hopes. The words could only be understood improperly of God the Father. God does not "come," who is everywhere. He ever was among His people, nor did He will to be among them otherwise than heretofore. No coming of God, as God, was looked for, to "teach righteousness." Rather, the time was coming, when He would be less visibly among them than before. Among the ten tribes, as a distinct people, He would shortly be no more, either by prophecy, or in worship, or by any perceptible token of His providence. From Judah also He was about, although at a later period, to withdraw the kingdom of David, and the Urim and Thummira, and the Shechinah, or visible presence. Soon after the captivity, prophecy itself was to cease. But "the coming of Christ the patriarchs and holy men all along desired to see: Abraham saw it and was glad Joh 8:56. Jacob longed for it Gen 49:18. The law and the prophets directed to it, so that there were always in Israel such as waited for it, as appears by the example of old Simeon and Joseph of Arimathaea, and those many prophets and righteous men whom our Saviour speaks of Luk 2:25; Mar 15:43; Mat 13:17. "He that should come" seems to have been a known title for Him; since John Baptist sent two of his disciples, to say unto Him, "Art thou He that shall come, or do we look for another?" Mat 11:3.
The prophet saith then, "Now is the time to seek the Lord, and prepare for the coming of Christ, for He, when He cometh, will teach you, yea, will give you true righteousness, whereby ye shall be righteous before God, and heirs of His kingdom." : "So God speaketh through Isaiah, "keep ye judgment and do justice, for My salvation is near to come, and my righteousness to be Rev_ealed." In both places, people are warned, "to prepare the way" to receive Christ, which was the office assigned to the law. As Paul saith, "Whereunto was the law? It was added because of transgressions." It was given to restrain the passions of people by fear of punishment, lest they should so defile themselves by sin, as to despise the mercy and office of Christ. It was given to prepare our souls by love of righteousness and mercy to receive Christ, that he might enrich them with the divine wealth of righteousness." : "If Israel of old were so to order their ways in expectation of Him, and that they might be prepared for His coming; and if their neglecting to do this made them liable to such heavy judgments, how much severer judgments shall they be worthy of, who, after His Coming and raining upon them the plentiful showers of heavenly doctrine, and abundant measure of His grace and gifts of His Holy Spirit, do, for want of breaking up the fallow ground of their hearts, suffer His holy word to be lost on them. The fearful doom of such unfruitful Christians is set down by Paul" Heb 6:4-8.
The present is ever the time to seek the Lord. "Behold now is the accepted time; behold now is the Day of Salvation" Co2 6:2. As Hosea says, "it is time to seek the Lord until He come," so Paul saith, "unto them that look for Him, shall he appear the second time, without sin, unto salvation" Heb 9:28.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:12: Sow: Hos 8:7; Psa 126:5, Psa 126:6; Pro 11:18, Pro 18:21; Ecc 11:6; Isa 32:20; Jam 3:18
break: Jer 4:3, Jer 4:4
time: Psa 105:4; Isa 31:1, Isa 55:6; Jer 29:12-14, Jer 50:4; Amo 5:4, Amo 5:6, Amo 5:8, Amo 5:15; Zep 2:1-3; Luk 13:24
rain: Hos 6:3; Psa 72:6; Isa 5:6, Isa 30:23, Isa 44:3, Isa 45:8; Eze 34:26; Act 2:18; Co1 3:6, Co1 3:7
Carl Friedrich Keil and Franz Delitzsch
10:12
The call to repentance and reformation of life is then appended in Hos 10:12, Hos 10:13, clothed in similar figures. Hos 10:12. "Sow to yourselves for righteousness, reap according to love; plough for yourselves virgin soil: for it is time to seek Jehovah, till He come and rain righteousness upon you. Hos 10:13. Ye have ploughed wickedness, ye have reaped crime: eaten the fruit of lying: because thou hast trusted in thy way, in the multitude of thy mighty men." Sowing and reaping are figures used to denote their spiritual and moral conduct. לצדקה, for righteousness, is parallel to לפי חסד; i.e., sow that righteousness may be able to spring up like seed, i.e., righteousness towards your fellow-men. The fruit of this will be chesed, condescending love towards the poor and wretched. Nı̄r nı̄r, both here and in Jer 4:3 to plough virgin soil, i.e., to make land not yet cultivated arable. We have an advance in this figure: they are to give up all their previous course of conduct, and create for themselves a new sphere for their activity, i.e., commence a new course of life. ועת, and indeed it is time, equivalent to, for it is high time to give up your old sinful says and seek the Lord, till (עד) He come, i.e., till He turn His grace to you again, and cause it to rain upon you. Tsedeq, righteousness, not salvation, a meaning which the word never has, and least of all here, where tsedeq corresponds to the tsedâqâh of the first clause. God causes righteousness to rain, inasmuch as He not only gives strength to secure it, like rain for the growth of the seed (cf. Is 44:3), but must also generate and create it in man by His Spirit (Ps 51:12). The reason for this summons is given in Hos 10:13, in another allusion to the moral conduct of Israel until now. Hitherto they have ploughed as well as reaped unrighteousness and sin, and eaten lies as the fruit thereof, - lies, inasmuch as they did not promote the prosperity of the kingdom as they imagined, but only led to its decay and ruin. For they did not trust in Jehovah the Creator and rock of salvation, but in their way, i.e., their deeds and their might, in the strength of their army (Amos 6:13), the worthlessness of which they will now discover.
Geneva 1599
10:12 Sow to yourselves in righteousness, reap in mercy; (r) break up your fallow ground: for [it is] time to seek the LORD, till he come and rain righteousness upon you.
(r) See Jer 4:3
John Gill
10:12 Saw to yourselves in righteousness,.... Not the seed of grace, which bad men have not, and cannot saw it; and which good men need not, it being sown in them already, and remaining; rather the seed of the word, which should be laid up in their hearts, dwell richly in them, and be kept and retained by them; though it is best of all to understand it of works of righteousness; as sowing to the flesh is doing the works of the flesh, or carnal and sinful acts; so sowing "unto righteousness" (g), as it may be rendered, is doing works of righteousness; living soberly and righteously; doing works according to the word of righteousness, from good principles, and with good views, with a view to the glory of God: and which will be "sowing to themselves", turn to their own account; for though such works are not profitable to God, as to merit anything at his hands; yet they are not only profitable to others, but to those that do them; for though not "for", yet "in keeping" the commands of God there is "great reward", Ps 19:11. Reap in mercy; or "according to mercy" (h) not according to the merit of works, for there is none in them; but according to the mercy of God, to which all blessings, temporal, spiritual, and eternaL, are owing; and such who sow to the Spirit, or spiritual things, shall of the Spirit reap life everlasting; not as the reward of debt, but of grace; not as of merit, but as owing to the mercy of Christ, Gal 6:9 Jude 1:21;
break up your fallow ground; that is, of their hearts; which were like ground unopened, unbroken, not filled and manured, nor sown with seed, but overrun with weeds and thistles; and so were they, hard and impenitent, destitute of grace, and full of sin and wickedness, and stood in need of being renewed in the spirit of their minds; which this exhortation is designed to convince them of, and to stir them up to make use of proper methods of obtaining it, through the efficacious grace of God; see Jer 4:5;
for it is time to seek the Lord: for his grace; as the husbandman seeks, prays, and waits for rain, when he has tilled his ground, and sowed his seed, to water it, and make it fruitful, that he may have a good reaping time, a plentiful harvest; and as there is a time to seek for the one, so for the other:
till he come and rain righteousness upon you; that is, Christ, whose coming is as the rain, Hos 6:3; and who, when he should come, whether personally by his incarnation, or spiritually by his gracious presence, would rain a plentiful rain of the doctrines of grace, and the blessings of it, such as peace pardon, righteousness, and eternal life by him; particularly the justifying righteousness wrought out by him, which is fully manifested in the Gospel, the ministration of that righteousness, and is applied unto, and put upon, all them that believe: or "till he come and teach you righteousness" (i); as Christ did when come; he taught the word of righteousness in general, and the righteousness of God in particular, and directed men to seek it; declared he came to fulfil all righteousness, and taught men to believe in him for it, and that he is their righteousness, and the end of the law for it; as well as he taught them to live righteously and godly; see Joel 2:23. The Targum is,
"O house of Israel, do for yourselves good works; walk in the way of truth; establish for yourselves the doctrine of the law; behold, at all times the prophets say to you, return to the fear of the Lord; now shall he be revealed, and bring righteousness to you.''
But these exhortations were vain and fruitless, as appears by what follows:
(g) "ad justitiam", Pagninus, Montanus, Munster, Calvin, Junius & Tremellius, Drusius, Tarnovius, Cocceius. (h) "ad os miserecordiae", Montanus; "secundum misericordiam", Pagninus; "secundum pietatem", Cocceius, Schmidt. (i) "et doceat justitiam vos", Pagninus, Montanus, Drusius, Cocceius, Schmidt.
John Wesley
10:12 Reap - And ye shall reap in mercy. Fallow ground - Your hearts are as ground over - run with weeds, which need to be plowed and broken up, that good seed may be sowed in them. And rain - Plentifully pour out the fruits of his goodness and mercy.
Robert Jamieson, A. R. Fausset and David Brown
10:12 Continuation of the image in Hos 10:11 (Prov 11:18). Act righteously and ye shall reap the reward; a reward not of debt, but of grace.
in mercy--according to the measure of the divine "mercy," which over and above repays the goodness or "mercy" which we show to our fellow man (Lk 6:38).
break . . . fallow ground--Remove your superstitions and vices, and be renewed.
seek . . . Lord, fill he come--Though not answered immediately, persevere unceasingly "till He come."
rain--send down as a copious shower.
righteousness--the reward of righteousness, that is, salvation, temporal and spiritual (1Kings 26:23; compare Joel 2:23 ).
10:1310:13: Զմէ՞ խլխլեցէք զամպարշտութիւն, եւ զանօրէնութիւնս նորա գրգեցէք, եւ կերայք պտուղ ստութեան. զի յուսացար ՚ի կառս քո ՚ի բազմութիւն զօրութեան քոյ[10436]։ [10436] ՚Ի լուս՛՛. ՚ի վերայ՝ Խլխլեցէք, նշանակի՝ լռիցէք։ Ոմանք. Եւ զանիրաւութիւն նորա գրգռեցէք, եւ կե՛՛։ Ոսկան. ՚Ի կառս քո ՚ի բազմութեան քո։
13 Ինչո՞ւ էք փորփրում ամբարշտութիւնը,փխրեցնում նրա անօրէնութիւններըեւ ուտում ստութեան պտուղը.որովհետեւ յոյս դրեցիր քո կառքերի վրայ,քո զօրքի բազմութեան վրայ:
13 Ամբարշտութեամբ ցանեցիք ու անօրէնութիւն հնձեցիք, Ստութեան պտուղը կերաք, Քանզի դուք ձեր կուռքերուն եւ մարտիկներուն ապաւինեցաք
Զմէ՞ խլխլեցէք զամպարշտութիւն, եւ զանօրէնութիւնս նորա գրգեցէք``, եւ կերայք պտուղ ստութեան. զի յուսացար [104]ի կառս քո, ի բազմութիւն զօրութեան քո:

10:13: Զմէ՞ խլխլեցէք զամպարշտութիւն, եւ զանօրէնութիւնս նորա գրգեցէք, եւ կերայք պտուղ ստութեան. զի յուսացար ՚ի կառս քո ՚ի բազմութիւն զօրութեան քոյ[10436]։
[10436] ՚Ի լուս՛՛. ՚ի վերայ՝ Խլխլեցէք, նշանակի՝ լռիցէք։ Ոմանք. Եւ զանիրաւութիւն նորա գրգռեցէք, եւ կե՛՛։ Ոսկան. ՚Ի կառս քո ՚ի բազմութեան քո։
13 Ինչո՞ւ էք փորփրում ամբարշտութիւնը,փխրեցնում նրա անօրէնութիւններըեւ ուտում ստութեան պտուղը.որովհետեւ յոյս դրեցիր քո կառքերի վրայ,քո զօրքի բազմութեան վրայ:
13 Ամբարշտութեամբ ցանեցիք ու անօրէնութիւն հնձեցիք, Ստութեան պտուղը կերաք, Քանզի դուք ձեր կուռքերուն եւ մարտիկներուն ապաւինեցաք
zohrab-1805▾ eastern-1994▾ western am▾
10:1310:13 Вы возделывали нечестие, пожинаете беззаконие, едите плод лжи, потому что ты надеялся на путь твой, на множество ратников твоих.
10:13 ἵνα ινα so; that τί τις.1 who?; what? παρεσιωπήσατε παρασιωπαω irreverence καὶ και and; even τὰς ο the ἀδικίας αδικια injury; injustice αὐτῆς αυτος he; him ἐτρυγήσατε τρυγαω pick ἐφάγετε φαγω swallow; eat καρπὸν καρπος.1 fruit ψευδῆ ψευδης false ὅτι οτι since; that ἤλπισας ελπιζω hope ἐν εν in τοῖς ο the ἅρμασίν αρμα chariot σου σου of you; your ἐν εν in πλήθει πληθος multitude; quantity δυνάμεώς δυναμις power; ability σου σου of you; your
10:13 חֲרַשְׁתֶּם־ ḥᵃraštem- חרשׁ plough רֶ֛שַׁע rˈešaʕ רֶשַׁע guilt עַוְלָ֥תָה ʕawlˌāṯā עַוְלָה wickedness קְצַרְתֶּ֖ם qᵊṣartˌem קצר harvest אֲכַלְתֶּ֣ם ʔᵃḵaltˈem אכל eat פְּרִי־ pᵊrî- פְּרִי fruit כָ֑חַשׁ ḵˈāḥaš כַּחַשׁ leanness כִּֽי־ kˈî- כִּי that בָטַ֥חְתָּ vāṭˌaḥtā בטח trust בְ vᵊ בְּ in דַרְכְּךָ֖ ḏarkᵊḵˌā דֶּרֶךְ way בְּ bᵊ בְּ in רֹ֥ב rˌōv רֹב multitude גִּבֹּורֶֽיךָ׃ gibbôrˈeʸḵā גִּבֹּור vigorous
10:13. arastis impietatem iniquitatem messuistis comedistis frugem mendacii quia confisus es in viis tuis in multitudine fortium tuorumYou have ploughed wickedness, you have reaped iniquity, you have eaten the fruit of lying: because thou hast trusted in thy ways, in the multitude of thy strong ones.
13. Ye have plowed wickedness, ye have reaped iniquity; ye have eaten the fruit of lies: for thou didst trust in thy way, in the multitude of thy mighty men.
10:13. You have ploughed impiety; you have harvested iniquity; you have eaten the fruit of lies. For you had confidence in your ways, in the multitude of your good fortunes.
10:13. Ye have plowed wickedness, ye have reaped iniquity; ye have eaten the fruit of lies: because thou didst trust in thy way, in the multitude of thy mighty men.
Ye have plowed wickedness, ye have reaped iniquity; ye have eaten the fruit of lies: because thou didst trust in thy way, in the multitude of thy mighty men:

10:13 Вы возделывали нечестие, пожинаете беззаконие, едите плод лжи, потому что ты надеялся на путь твой, на множество ратников твоих.
10:13
ἵνα ινα so; that
τί τις.1 who?; what?
παρεσιωπήσατε παρασιωπαω irreverence
καὶ και and; even
τὰς ο the
ἀδικίας αδικια injury; injustice
αὐτῆς αυτος he; him
ἐτρυγήσατε τρυγαω pick
ἐφάγετε φαγω swallow; eat
καρπὸν καρπος.1 fruit
ψευδῆ ψευδης false
ὅτι οτι since; that
ἤλπισας ελπιζω hope
ἐν εν in
τοῖς ο the
ἅρμασίν αρμα chariot
σου σου of you; your
ἐν εν in
πλήθει πληθος multitude; quantity
δυνάμεώς δυναμις power; ability
σου σου of you; your
10:13
חֲרַשְׁתֶּם־ ḥᵃraštem- חרשׁ plough
רֶ֛שַׁע rˈešaʕ רֶשַׁע guilt
עַוְלָ֥תָה ʕawlˌāṯā עַוְלָה wickedness
קְצַרְתֶּ֖ם qᵊṣartˌem קצר harvest
אֲכַלְתֶּ֣ם ʔᵃḵaltˈem אכל eat
פְּרִי־ pᵊrî- פְּרִי fruit
כָ֑חַשׁ ḵˈāḥaš כַּחַשׁ leanness
כִּֽי־ kˈî- כִּי that
בָטַ֥חְתָּ vāṭˌaḥtā בטח trust
בְ vᵊ בְּ in
דַרְכְּךָ֖ ḏarkᵊḵˌā דֶּרֶךְ way
בְּ bᵊ בְּ in
רֹ֥ב rˌōv רֹב multitude
גִּבֹּורֶֽיךָ׃ gibbôrˈeʸḵā גִּבֹּור vigorous
10:13. arastis impietatem iniquitatem messuistis comedistis frugem mendacii quia confisus es in viis tuis in multitudine fortium tuorum
You have ploughed wickedness, you have reaped iniquity, you have eaten the fruit of lying: because thou hast trusted in thy ways, in the multitude of thy strong ones.
10:13. You have ploughed impiety; you have harvested iniquity; you have eaten the fruit of lies. For you had confidence in your ways, in the multitude of your good fortunes.
10:13. Ye have plowed wickedness, ye have reaped iniquity; ye have eaten the fruit of lies: because thou didst trust in thy way, in the multitude of thy mighty men.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
13. Вместо слов вы возделывали нечестие; в слав.: "вскую премолчасте нечестие" inati paresiwphsate asebeian: глагол charaschtem (пахали) LXX, как и в ст. 11: пpиняли в значении "молчать" а inati (вcкую) взято, вероятно, из конца ст. 12, причем вместо la chem (для Вас) LXX читали lamah (зачем).
Adam Clarke: Commentary on the Bible - 1831
10:13: Ye have ploughed wickedness - Ye have labored sinfully.
Ye have reaped iniquity - The punishment due to your iniquity.
Ye have eaten the fruit of lies - Your false worship and your false gods have brought you into captivity and misery.
Because thou didst trust in thy way - Didst confide in thy own counsels, and in thy mighty men, and not in the God who made you.
Albert Barnes: Notes on the Bible - 1834
10:13: Ye have plowed wickedness - They not only did not that which God commanded, but they did the exact contrary. They cultivated wickedness. They broke up their fallow ground, yet to sow, not wheat, but tares. They did not leave it even to grow of itself, although even thus, on the natural soil of the human heart, it yields a plenteous harvest; but they bestowed their labor on it, plowed it, sowed, and as they sowed, so they reaped, an abundant increase of it. "They brought their ill doings to a harvest, and laid up as in provision the fruits thereof." Iniquity and the results of iniquity, were the gain of all their labor. Of all their toil, they shall have no fruits, except the iniquity itself. : "By the plowing, sowing, eating the fruits, he marks the obstinacy of incorrigible sinners, who begin ill, go on to worse, and in the worst come to an end. Then too, when the corrupted soul labors with the purpose of a deed of sin, and resolves in its inmost thoughts, how it may bring the ungodly will into effect in deed, it is like one plowing or sowing. But when, having completed the work of iniquity, it exults that it has done ill, it is like one reaping. When further it has broken out so far as, in pride of heart to defend its sins against the law of God prohibiting them, and goes on unconcerned in impenitence, he is like one who, after harvest, eats the fruits stored up."
Ye have eaten the fruit of lies - They had been full of "lies" Hos 4:1-2; Hos 7:3; they had "lied" against God by hypocrisy Hos 5:7; Hos 6:7; Hos 7:16; Hos 10:4 and idolatry; they had "spoken lies against Him" Hos 7:13; by denying that He gave them what He bestowed upon them, and ascribing it to their idols Hos 2:5, Hos 2:12. All iniquity is a lie. Such then should be "the fruit" which they tasted, on which they fed. It should not profit, nor satisfy them. It should not merely be empty, as in the case of those who are said to "feed on ashes" Isa 44:20, but hurtful. As Isaiah saith, "they conceive mischief and bring forth iniquity. They hatch cockatrice' eggs, and weave the spider's web; he that eateth of their eggs dieth, and that which is crushed, breaketh out into a viper" Isa 59:4-5. "Gain deceives, lust deceives, gluttony deceives; they yield no true delight; they satisfy not, they disgust; and they end in misery of body and soul." "Bodily delights," says a father , "when absent, kindle a vehement longing; when had and eaten, they satiate and disgust the eater. Spiritual delights are distasteful, when unknown; when possessed, they are longed for; and the more those who hunger after them feed upon them, the more they are hungered for. Bodily delights please, untasted; when tasted, they displease; spiritual, when untasted, are held cheap; when experienced, they please. In bodily delights, appetite generates satiety; satiety, disgust. In spiritual, appetite produceth satiety; satiety appetite. For spiritual delights increase longing in the soul, while they satisfy. For the more their sweetness is perceived, so much the more is "that" known which is loved more eagerly. Unpossessed, they cannot be loved, because their sweetness is unknown."
Because thou didst trust in thy way - "Thy way," i. e., not God's. They forsook God's way, followed "ways of wickedness and misbelief." While displeasing God, they trusted in the worship of the calves and in the help of Egypt and Assyria, "making flesh their arm, and departing from the living God." So long as a man mistrusts his ways of sin, there is hope of his conversion amid any depths of sin. When "he trusts in his ways," all entrance is closed against the grace of God. He is as one dead; he not only justifies himself, but is self-justified. There is nothing in him, neither love nor fear, which can be awakened.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:13: plowed: Hos 8:7; Job 4:8; Pro 22:8; Gal 6:7, Gal 6:8
eaten: Pro 1:31, Pro 12:19, Pro 18:20, Pro 18:21, Pro 19:5
didst: Psa 52:7, Psa 62:10
in the: Psa 33:16; Ecc 9:11
John Gill
10:13 Ye have ploughed wickedness,.... Contrived it, and took a great deal of pains to commit it; by ploughing sowed it, and which sprung up in a plentiful crop: it may denote their first sins, from whence all others arose; as their irreligion and infidelity; their apostasy from God; their idolatry and contempt of his word and prophets:
ye have reaped iniquity; abundance of other sins have sprung up from thence; a large harvest of them have been reaped and got in; or great numbers of other sins have been committed; one sin leads on to another, and these proceed "ad infinitum"; wickedness is of an increasing nature, and grows worse and worse, and proceeds to more ungodliness: many understand this of the punishment or reward of sin:
ye have eaten the fruit of lies; as a sweet morsel though bread of deceit; which could not profit them, nor yield them in the issue the pleasure it promised them, and they hoped for from it:
because thou didst trust in thy way; in the worship of their idols, and in their alliances with neighbouring nations, and promised themselves great prosperity and happiness from hence:
and in the multitude of thy mighty men; their valiant soldiers, their numerous armies, and the generals of them, well skilled in war, and courageous; and also in their auxiliaries, which they had from the Egyptians and others; these they put their confidences in, to protect them; and so in their garrisons and fortresses, as the following words show:
John Wesley
10:13 Ye have plowed - You, O Israelites. Ye have reaped - Ye have lived in wickedness, and propagated it, and ye have met with a recompense worthy of your labour. Eaten - Fed yourselves with vain hopes. In thy way - Their way was their idolatry. Mighty men - The next lie on which they lived was the wisdom and valour of their great men.
Robert Jamieson, A. R. Fausset and David Brown
10:13 reaped iniquity--that is, the fruit of iniquity; as "righteousness" (Hos 10:12) is "the fruit of righteousness" (Job 4:8; Prov 22:8; Gal 6:7-8).
lies--false and spurious worship.
trust in thy way--thy perverse way (Is 57:10; Jer 2:23), thy worship of false gods. This was their internal safeguard, as their external was "the multitude of their mighty men."
10:1410:14: Եւ յարիցէ կորուստ ՚ի վերայ ժողովրդեան քոյ. եւ ամենայն պարսպաւորք քո կործանեսցին. իբրեւ իշխան Սաղմանա ՚ի տանէն Յերոբովա յաւուրս պատերազմին՝ զմայր առ որդիս հարին[10437], [10437] Ոմանք. ՚Ի տանէն Րոբովայ. եւ ոմանք. Յերոբովաղայ. իսկ Ոսկան. Րօբօամու։
14 Քո ժողովուրդը կորստեան կը մատնուի,եւ քո բոլոր պարսպապատ ամրոցները կը կործանուեն: Ինչպէս Յերոբովաղի տնից Սաղաման իշխանի պատերազմի ժամանակ,երբ մայրերին սպանեցին որդիների կողքին,
14 Ուստի ձեր ժողովուրդներուն մէջ խռովութիւն պիտի ելլէ Եւ ձեր բոլոր բերդերը պիտի կործանուին, Ինչպէս Սաղման պատերազմին օրը Բեթարբէլը կործանեց, Ուր մայրը իր տղաքներուն վրայ գետինը զարնուեցաւ։
Եւ յարիցէ [105]կորուստ ի վերայ ժողովրդեան`` քո, եւ ամենայն պարսպաւորք քո կործանեսցին. [106]իբրեւ իշխան Սաղմանա ի տանէն Յերոբովաղայ յաւուր պատերազմին, զմայր առ որդիս հարին:

10:14: Եւ յարիցէ կորուստ ՚ի վերայ ժողովրդեան քոյ. եւ ամենայն պարսպաւորք քո կործանեսցին. իբրեւ իշխան Սաղմանա ՚ի տանէն Յերոբովա յաւուրս պատերազմին՝ զմայր առ որդիս հարին[10437],
[10437] Ոմանք. ՚Ի տանէն Րոբովայ. եւ ոմանք. Յերոբովաղայ. իսկ Ոսկան. Րօբօամու։
14 Քո ժողովուրդը կորստեան կը մատնուի,եւ քո բոլոր պարսպապատ ամրոցները կը կործանուեն: Ինչպէս Յերոբովաղի տնից Սաղաման իշխանի պատերազմի ժամանակ,երբ մայրերին սպանեցին որդիների կողքին,
14 Ուստի ձեր ժողովուրդներուն մէջ խռովութիւն պիտի ելլէ Եւ ձեր բոլոր բերդերը պիտի կործանուին, Ինչպէս Սաղման պատերազմին օրը Բեթարբէլը կործանեց, Ուր մայրը իր տղաքներուն վրայ գետինը զարնուեցաւ։
zohrab-1805▾ eastern-1994▾ western am▾
10:1410:14 И произойдет смятение в народе твоем, и все твердыни твои будут разрушены, как Салман разрушил Бет-Арбел в день брани: мать была убита с детьми.
10:14 καὶ και and; even ἐξαναστήσεται εξανιστημι resurrect out; stand up from ἀπώλεια απωλεια destruction; waste ἐν εν in τῷ ο the λαῷ λαος populace; population σου σου of you; your καὶ και and; even πάντα πας all; every τὰ ο the περιτετειχισμένα περιτειχιζω of you; your οἰχήσεται οιχομαι as; how ἄρχων αρχων ruling; ruler Σαλαμαν σαλαμαν from; out of τοῦ ο the οἴκου οικος home; household Ιεροβααλ ιεροβααλ in ἡμέραις ημερα day πολέμου πολεμος battle μητέρα μητηρ mother ἐπὶ επι in; on τέκνοις τεκνον child ἠδάφισαν εδαφιζω level
10:14 וְ wᵊ וְ and קָ֣אם qˈām קום arise שָׁאֹון֮ šāʔôn שָׁאֹון roar בְּ bᵊ בְּ in עַמֶּךָ֒ ʕammeḵˌā עַם people וְ wᵊ וְ and כָל־ ḵol- כֹּל whole מִבְצָרֶ֣יךָ mivṣārˈeʸḵā מִבְצָר fortification יוּשַּׁ֔ד yûššˈaḏ שׁדד despoil כְּ kᵊ כְּ as שֹׁ֧ד šˈōḏ שֹׁד violence שַֽׁלְמַ֛ן šˈalmˈan שַׁלְמַן Shalman בֵּ֥ית אַֽרְבֵ֖אל bˌêṯ ʔˈarᵊvˌēl בֵּית אַרְבֵאל Beth Arbel בְּ bᵊ בְּ in יֹ֣ום yˈôm יֹום day מִלְחָמָ֑ה milḥāmˈā מִלְחָמָה war אֵ֥ם ʔˌēm אֵם mother עַל־ ʕal- עַל upon בָּנִ֖ים bānˌîm בֵּן son רֻטָּֽשָׁה׃ ruṭṭˈāšā רטשׁ dash
10:14. consurget tumultus in populo tuo et omnes munitiones tuae vastabuntur sicut vastatus est Salman a domo eius qui iudicavit Baal in die proelii matre super filios adlisaA tumult shall arise among thy people: and all thy fortresses shall be destroyed as Salmana was destroyed, by the house of him that judged Baal in the day of battle, the mother being dashed in pieces upon her children.
14. Therefore shall a tumult arise among thy people, and all thy fortresses shall be spoiled, as Shalman spoiled Beth-arbel in the day of battle: the mother was dashed in pieces with her children.
10:14. A tumult will arise among your people. And all your fortifications will be laid waste, just as Salman was destroyed by the house of him that judged Baal on the day of the battle, the mother having been crushed against her sons.
10:14. Therefore shall a tumult arise among thy people, and all thy fortresses shall be spoiled, as Shalman spoiled Betharbel in the day of battle: the mother was dashed in pieces upon [her] children.
Therefore shall a tumult arise among thy people, and all thy fortresses shall be spoiled, as Shalman spoiled Beth- arbel in the day of battle: the mother was dashed in pieces upon [her] children:

10:14 И произойдет смятение в народе твоем, и все твердыни твои будут разрушены, как Салман разрушил Бет-Арбел в день брани: мать была убита с детьми.
10:14
καὶ και and; even
ἐξαναστήσεται εξανιστημι resurrect out; stand up from
ἀπώλεια απωλεια destruction; waste
ἐν εν in
τῷ ο the
λαῷ λαος populace; population
σου σου of you; your
καὶ και and; even
πάντα πας all; every
τὰ ο the
περιτετειχισμένα περιτειχιζω of you; your
οἰχήσεται οιχομαι as; how
ἄρχων αρχων ruling; ruler
Σαλαμαν σαλαμαν from; out of
τοῦ ο the
οἴκου οικος home; household
Ιεροβααλ ιεροβααλ in
ἡμέραις ημερα day
πολέμου πολεμος battle
μητέρα μητηρ mother
ἐπὶ επι in; on
τέκνοις τεκνον child
ἠδάφισαν εδαφιζω level
10:14
וְ wᵊ וְ and
קָ֣אם qˈām קום arise
שָׁאֹון֮ šāʔôn שָׁאֹון roar
בְּ bᵊ בְּ in
עַמֶּךָ֒ ʕammeḵˌā עַם people
וְ wᵊ וְ and
כָל־ ḵol- כֹּל whole
מִבְצָרֶ֣יךָ mivṣārˈeʸḵā מִבְצָר fortification
יוּשַּׁ֔ד yûššˈaḏ שׁדד despoil
כְּ kᵊ כְּ as
שֹׁ֧ד šˈōḏ שֹׁד violence
שַֽׁלְמַ֛ן šˈalmˈan שַׁלְמַן Shalman
בֵּ֥ית אַֽרְבֵ֖אל bˌêṯ ʔˈarᵊvˌēl בֵּית אַרְבֵאל Beth Arbel
בְּ bᵊ בְּ in
יֹ֣ום yˈôm יֹום day
מִלְחָמָ֑ה milḥāmˈā מִלְחָמָה war
אֵ֥ם ʔˌēm אֵם mother
עַל־ ʕal- עַל upon
בָּנִ֖ים bānˌîm בֵּן son
רֻטָּֽשָׁה׃ ruṭṭˈāšā רטשׁ dash
10:14. consurget tumultus in populo tuo et omnes munitiones tuae vastabuntur sicut vastatus est Salman a domo eius qui iudicavit Baal in die proelii matre super filios adlisa
A tumult shall arise among thy people: and all thy fortresses shall be destroyed as Salmana was destroyed, by the house of him that judged Baal in the day of battle, the mother being dashed in pieces upon her children.
10:14. A tumult will arise among your people. And all your fortifications will be laid waste, just as Salman was destroyed by the house of him that judged Baal on the day of the battle, the mother having been crushed against her sons.
10:14. Therefore shall a tumult arise among thy people, and all thy fortresses shall be spoiled, as Shalman spoiled Betharbel in the day of battle: the mother was dashed in pieces upon [her] children.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
14. Возвещая разрушение твердынь Израиля пророк употребляет сравнение: как Салман разрушил Бет-Арбел в день брани: мать была убита с детьми. Салман, без сомнения, есть сокращенное имя (ср. 1: Пар IV:29, где eltholad (Нав XV:30) стоит в форме tholad; и Ос Х:8, где назв. beithaven в форме аven) Салманассара. Под этим Салманассаром разумеют одного из царей ассирийских (Салманассар III, 783-773; Салман IVб 727-722) или Салманассара царя Моавитского, упоминаемого в торжественной надписи Пиглота Пелассара III. (745-727). Бет-Арбел - город в Галилее, между Сепфорисом и Тивериадой, соответствующей теперешнему Ибриду. О времени и обстоятельствах разрушения этого города сведений кроме Ос X:14, не сохранилось. Слова - мать была убита с детьми представляет, по-видимому, пословицу, которой обозначалась высшая степень бесчеловечности (ср. Быт XXXII:12). Все изречение пророка имеет в виду указать на крайнюю тяжесть предстоящего народу Израильскому поражения. - В слав. т. вместо слов: как Салман разрушил Бет-Арбел читается "якоже (погибе) князь Саламан от дому Иеровоамля". LXX, очевидно, вместо Keschod (разрушил) читали Kesar (как князь) затем евр. beit повяли в смысле нарицательном дом, а все сравнение отнесли к факту убиения мадиамского царя Салмана Гедеоном (Суд VII:21). Гедеон носил прозвание Иеровоала (Суд VI:32) вследствие чего и получилось чтение "от дому Иеровоамля". (Ал. и Синайск. код чит. Ierobaal).
Adam Clarke: Commentary on the Bible - 1831
10:14: Shall a tumult arise - The enemy shall soon fall upon thy people, and take all thy fortified places.
As Shalman spoiled Beth-arbel - Some think that this refers to Jerubbaal, or Gideon's victory over Zalmunna, general of the Midianites; see Jdg 7:8. Others think that an allusion is made here to the destruction of Arbela, a city of Armenia, by Shalmaneser, here called Shalman; and this while he was only general of the Assyrian forces, and not yet king. I think the history to which this refers is unknown. It seems that it was distinguished by some remarkable ferocities.
The mother was dashed in pieces upon her children - But when, where, how, and by whom, still remain unknown. Conjecture in such a case must be useless.
Albert Barnes: Notes on the Bible - 1834
10:14: Therefore shall a tumult arise among thy people - Literally, "peoples." Such was the immediate fruit of departing from God and trusting in human beings and idols. They trusted in their own might, and the multitude of their people. That might should, through intestine division and anarchy, become their destruction. As in the dislocated state of the Roman empire under the first emperors, so in lsrael, the successive usurpers arose out of their armies, armies , "the multitude of their mighty ones," in whom they trusted. The "confused noise" of "war" should first "arise in" the midst of their own "peoples." They are spoken of not as one, but as many; "peoples," not, as God willed them to be, one people, for they had no principle of oneness or stability, who had no legitimate succession, either of kings or of priests; who had "made kings, but not through" God. Each successor had the same right as his predecessor, the right of might, and furnished an example and precedent and sanction to the murderer of himself or of his son.
All thy fortresses shall be spoiled - Literally, "the whole of thy fortresses shall be wasted." He speaks of the whole as one. Their fenced cities, which cut off all approach, should be one waste. They had forsaken God, their "fortress and deliverer," and so He gave up their fortresses to the enemy, so that all and each of them were laid waste. The confusion, begun among themselves, prepared for destruction by the enemy. Of this he gives one awful type.
As Shalman spoiled - (or wasted) Beth-Arbel in the day of battle "Shalman" is, no doubt, "Shalmaneser king of Assyria," who came up against Hoshea, early in his reign, "and he became a servant to him and brought him a present Kg2 17:3. Shalman" being the characteristic part of the name , the prophet probably omitted the rest, on the ground of the rhythm. "Beth-Arbel" is a city, which the Greeks, retaining, in like way, only the latter and characteristic half of the name, called Arbela .
Of the several cities called Arbela, that celebrated in Grecian history, was part of the Assyrian empire. Two others, one "in the mountain-district of Pella" , and so on the East side of Jordan, the other between Sepphoris and Tiberias , (and so in Naphthali) must, together with the countries in which they lay, have fallen into the bands of the Assyrians in the reign of "Tiglath-pileser," who "took - Gilead and Galilee, all the land of Naphtali" Kg2 15:29, in the reign of Pekah. The whole country, East of Jordan, being now in the hands of Shalmaneser, his natural approach to Samaria was over the Jordan, through the valley or plain of Jezreel. Here was the chief wealth of Israel, and the fittest field for the Assyrian horse. Over the Jordan then, from where Israel itself came when obedient to God, from where came the earlier instruments of God's chastisements, came doubtless the host of Shalmaneser, along the "great plain" of Esdraelon. "In that plain" also lay an "Arbela," "nine miles from Legion" . Legion itself was at the Western extremity of the plain, as Scythopolis or Bethshean lay at the East .
It was about fifteen miles West of Nazareth , and ten miles from Jezreel . Beth-Arbel must accordingly have lain somewhere in the middle of the valley of Jezreel. Near this Arbela, then, Israel must have sustained a decisive defeat from Shalmaneser. For the prophet does not say only, that he "spoiled Beth-Arbel," but that he did this "in a day of battle." Here Hosea, probably in the last years of his life, saw the fulfillment of his own earlier prophecy; and "God brake the bow of Israel in the valley of Jezreel" Hos 1:5.
The mother was dashed to pieces on the children - It was an aggravation of this barbarity, that, first the infants were dashed against the stones before their mother's eyes, then the mothers themselves were dashed upon them. Syrians Kg2 8:12, Assyrians , Medes Isa 13:16, Babylonians Psa 137:8-9, used this barbarity. India has borne witness to us of late, how pagan nature remains the same.
It may be that, in the name "Betharbel," the prophet alludes to the name "Bethel." : As "Betharbel," i. e., "the house," or it may be the idolatrous "temple of Arbel," rescued it not, but was rather the cause of its destruction, so shall Bethel. The holy places of Israel, the memorials of the free love of God to their forefathers, were pledges to "them," the children of those forefathers, that, so long as they continued in the faith of their fathers, God the Unchangeable, would continue those same mercies to them. When they "turned" Bethel, "the house of God," into Bethaven, "house of vanity," then it became, like Betharbel, literally, "house of ambush of God," the scene and occasion of their desolation.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:14: shall a: Hos 13:16; Isa 22:1-4, Isa 33:14; Amo 3:8, Amo 9:5
and all: Kg2 17:16, Kg2 18:9, Kg2 18:10; Jer 48:41; Nah 3:12; Hab 1:10
as: Kg2 18:33, Kg2 19:11-13
the mother: Hos 13:16; Gen 32:11; Isa 13:16-18; Jer 13:14; Nah 3:10
Carl Friedrich Keil and Franz Delitzsch
10:14
"And tumult will arise against thy peoples, and all thy fortifications are laid waste, as Shalman laid Beth-Arbeel waste in the day of the war: mother and children are dashed to pieces. Hos 10:15. Thus hath Bethel done to you because of the wickedness of your wickedness: in the morning dawn the king of Israel is cut off, cut off." קאם with א as mater lect. (Ewald, 15, e), construed with ב: to rise up against a person, as in Ps 27:12; Job 16:8. שׁאון, war, tumult, as in Amos 2:2. בּעמּיך: against thy people of war. The expression is chosen with a reference to rōbh gibbōrı̄m (the multitude of mighty men), in which Israel put its trust. The meaning, countrymen, or tribes, is restricted to the older language of the Pentateuch. The singular יוּשּׁד refers to כּל, as in Is 64:10, contrary to the ordinary language (cf. Ewald, 317, c). Nothing is known concerning the devastation of Beth-Arbeel by Shalman; and hence there has always been great uncertainty as to the meaning of the words. Shalman is no doubt a contracted form of Shalmanezer, the king of Assyria, who destroyed the kingdom of the ten tribes (4Kings 17:6). Bēth-'arbē'l is hardly Arbela of Assyria, which became celebrated through the victory of Alexander (Strab. Is 16:1, Is 16:3), since the Israelites could scarcely have become so well acquainted with such a remote city, as that the prophet could hold up the desolation that befel it as an example to them, but in all probability the Arbela in Galilaea Superior, which is mentioned in 1 Maccabees 9:2, and very frequently in Josephus, a place in the tribe of Naphtali, between Sephoris and Tiberias (according to Robinson, Pal. iii. pp. 281-2, and Bibl. Researches, p. 343: the modern Irbid). The objection offered by Hitzig, - viz. that shōd is a noun in Hos 9:6; Hos 7:13; Hos 12:2, and that the infinitive construct, with ל prefixed, is written לשׁדד in Jer 47:4; and lastly, that if Shalman were the subject, we should expect the preposition את before בּית, - is not conclusive, and the attempt which he makes to explain Salman-Beth-Arbel from the Sanscrit is not worth mentioning. The clause "mother and children," etc., a proverbial expression denoting inhuman cruelty (see at Gen 32:12), does not merely refer to the conduct of Shalman in connection with Beth-arbel, possibly in the campaign mentioned in 4Kings 17:3, but is also intended to indicate the fate with which the whole of the kingdom of Israel was threatened. In 4Kings 17:16 this threat concludes with an announcement of the overthrow of the monarchy, accompanied by another allusion to the guilt of the people. The subject to כּכה עשׂה is Beth-el (Chald.), not Shalman or Jehovah. Bethel, the seat of the idolatry, prepares this lot for the people on account of its great wickedness. עשׂה is a perf. proph.' and רעת רעתכם, wickedness in its second potency, extreme wickedness (cf. Ewald, 313, c). Basshachar, in the morning-dawn, i.e., at the time when prosperity is once more apparently about to dawn, tempore pacis alluscente (Cocc., Hgst.). The gerund נדמה adds to the force; and מלך ישׂ is not this or the other king, but as in 4Kings 17:7, the king generally, i.e., the monarchy of Israel.
Geneva 1599
10:14 Therefore shall a tumult arise among thy people, and all thy fortresses shall be spoiled, as (s) Shalman spoiled Betharbel in the day of battle: the mother was dashed in pieces upon [her] children.
(s) That is, Shalmaneser in the destruction of that city spared neither type nor age.
John Gill
10:14 Therefore shall a tumult arise among thy people,.... Because of their wickedness and vain confidence, the Assyrian army should invade them; which would cause a tumultuous noise to be made throughout the tribes in all cities and towns, a cry, a howling, and lamentation; especially among fearful and timorous ones as women and children; who would be thrown into a panic at hearing the news of a powerful foreign enemy entering their country, and laying waste all before them; a voice of clamour, as Jarchi observes, crying, flee, flee:
and all thy fortresses shall be spoiled; the strong holds, in which they put their confidence for safety; everyone of these should be taken and demolished by the enemy, in all parts of the kingdom; so that there should be none left to flee unto no place of retreat:
as Shalman spoiled Betharbel in the day of battle; that is, Shalmaneser king of Assyria, his name being abbreviated, as Bethaven is called Aven, Hos 10:8; who had lately, though there in no account of it elsewhere, spoiled this place, demolished its fortresses, and destroyed the inhabitants of it; which is thought to be either the city of Arbel beyond Jordan, in the Apocrypha:
"Who went forth by the way that leadeth to Galgala, and pitched their tents before Masaloth, which is in Arbela, and after they had won it, they slew much people.'' (1 Maccabees 9:2)
which Josephus (k) calls a city of Galilee, and sometimes a village; and which, according to him, was not far from Sipphore, and in lower Galilee near to which thieves and robbers dwelt in caves and dens, difficult to come at; and so a Jewish writer (l) places Arbel between Sipphore and Tiberias; and elsewhere (m) mention is made of the valley of Arbel, near to these places: and Jerom (n) says, there was the village Arbel beyond Jordan, on the borders of Pella, a city of Palestine; and another of this name in the large plain, nine miles from the town of Legio: and he also speaks of an Arbela, the border of the tribe of Judah to the east; perhaps the same with Harbaalah, whence Arbela, or the mount of Baalah, Josh 15:11; now one or other of these places might be laid waste by this king of Assyria, in the first year of Hoshea, when he came up against him, and made him tributary: though some think Arbela in Assyria or Armenia is meant, famous for the utter defeat of Darius by Alexander, four hundred years after this, when it might have been rebuilt, and become considerable again: some of the Jewish writers (o) say there was a place near Nineveh so called; Benjamin of Tudela says (p), from Nineveh to Arbel is one "parsa", or four miles: and others (q) think Samaria itself is meant; but that cannot be, since the destruction of that city is here prophesied of, which should be as this: some conjecture it was the temple of a deity called Arbel, as Schmidt: but, be it what or where it will, here was a great devastation and slaughter made; which at this time was well known, and to which the desolation that would be made in the land of Israel is compared. The Vulgate Latin version is, "as Salmana was wasted by the house of him who judged Baal in the day of battle"; which patrons and defenders of interpret of the slaughter of Zalmunna by Jerubbaal, that is, Gideon; but the names of the one and the other are very different; nor does the text speak of the slaughter of a prince, but of the destruction of a city, and not of Shalman, but of Arbel; and refers not to an ancient, but recent history. Mr. Whiston (r) places the spoil of Arbela in the year 3272 A.M. or before Christ 732;
the mother was dashed in pieces with her children: women big with child, or having their children in their arms, had no mercy shown them, but were destroyed together; so it had been at Arbel, and would be again in Israel, which was dreadful to think of: according to Kimchi and Ben Melech, Arbel was the name of a great man in those days, whose family, meant by beth or a house, was thus cruelly destroyed.
(k) Antiqu. l. 12. c. 11. sect. 1. & l. 14. c. 15. sect. 4. In Vita sua, sect. 69. p. 922, 934. (l) Juchasin, fol. 65. 1. (m) T. Hieros. Beracot, fol. 2, 3. & Taaniot, fol. 69. 2. Shirhashirim Rabba, fol. 34. 3. (n) De locis Heb. fol. 87. L. (o) Juchasin, ut supra. (fol. 65. 1.) (p) Itinerar. p. 62. (q) Juchasin, ib. (fol. 65. 1.) R. Joseph Kimchi in David Kimchi in loc. (r) Chronological Tables, cent. 8.
John Wesley
10:14 As Shalman - Probably Salmaneser. Beth - arbel - It was a city of Assyria, and gave name to a country or region in part of Assyria.
Robert Jamieson, A. R. Fausset and David Brown
10:14 tumult--a tumultuous war.
among thy people--literally, "peoples": the war shall extend to the whole people of Israel, through all the tribes, and the peoples allied to her.
Shalman spoiled Beth-arbel--that is, Shalmaneser, a compound name, in which the part common to it and the names of three other Assyrian kings, is omitted; Tiglath-pileser, Esar-haddon, Shar-ezer. So Jeconiah is abbreviated to Coniah. Arbel was situated in Naphtali in Galilee, on the border nearest Assyria. Against it Shalmaneser, at his first invasion of Israel (4Kings 17:3), vented his chief rage. God threatens Israel's fortresses with the same fate as Arbel suffered "in the day (on the occasion) of the battle" then well-known, though not mentioned elsewhere (compare 4Kings 18:34). This event, close on the reign of Hezekiah, shows the inscription of Hosea (Hos 1:1) to be correct.
10:1510:15: նո՛յնպէս արասցեն ձեզ տունդ Իսրայէլի. յերեսաց չարեաց ձերոց ընկեցա՛ն
15 այդպէս էլ կ’անեն ձեզ, ո՛վ Իսրայէլի տուն,ձեր չարիքների պատճառով»:
15 Բեթէլ ձեզի ասոր պէս պիտի ընէ, Ձեր չափազանց չարութեանը համար։Փոթորիկի մէջ Իսրայէլի թագաւորը բոլորովին պիտի ջնջուի։
նոյնպէս արասցեն ձեզ, տունդ Իսրայելի, յերեսաց չարեաց ձերոց. ընկեցան ընդ առաւօտս, ընկեցաւ`` թագաւորն Իսրայելի:

10:15: նո՛յնպէս արասցեն ձեզ տունդ Իսրայէլի. յերեսաց չարեաց ձերոց ընկեցա՛ն
15 այդպէս էլ կ’անեն ձեզ, ո՛վ Իսրայէլի տուն,ձեր չարիքների պատճառով»:
15 Բեթէլ ձեզի ասոր պէս պիտի ընէ, Ձեր չափազանց չարութեանը համար։Փոթորիկի մէջ Իսրայէլի թագաւորը բոլորովին պիտի ջնջուի։
zohrab-1805▾ eastern-1994▾ western am▾
10:1510:15 Вот что причинит вам Вефиль за крайнее нечестие ваше.
10:15 οὕτως ουτως so; this way ποιήσω ποιεω do; make ὑμῖν υμιν you οἶκος οικος home; household τοῦ ο the Ισραηλ ισραηλ.1 Israel ἀπὸ απο from; away προσώπου προσωπον face; ahead of κακιῶν κακια badness; vice ὑμῶν υμων your ὄρθρου ορθρος dawn ἀπερρίφησαν απορριπτω toss away ἀπερρίφη απορριπτω toss away βασιλεὺς βασιλευς monarch; king Ισραηλ ισραηλ.1 Israel
10:15 כָּ֗כָה kˈāḵā כָּכָה thus עָשָׂ֤ה ʕāśˈā עשׂה make לָכֶם֙ lāḵˌem לְ to בֵּֽית־אֵ֔ל bˈêṯ-ʔˈēl בֵּית אֵל Bethel מִ mi מִן from פְּנֵ֖י ppᵊnˌê פָּנֶה face רָעַ֣ת rāʕˈaṯ רָעָה evil רָֽעַתְכֶ֑ם rˈāʕaṯᵊḵˈem רָעָה evil בַּ ba בְּ in † הַ the שַּׁ֕חַר ššˈaḥar שַׁחַר dawn נִדְמֹ֥ה niḏmˌō דמה be silent נִדְמָ֖ה niḏmˌā דמה be silent מֶ֥לֶךְ mˌeleḵ מֶלֶךְ king יִשְׂרָאֵֽל׃ yiśrāʔˈēl יִשְׂרָאֵל Israel
10:15. sic fecit vobis Bethel a facie malitiae nequitiarum vestrarumSo hath Bethel done to you, because of the evil of your iniquities.
15. So shall Beth-el do unto you because of your great wickedness: at daybreak shall the king of Israel be utterly cut off.
10:15. So has Bethel done to you, before the face of your malicious wickedness.
10:15. So shall Bethel do unto you because of your great wickedness: in a morning shall the king of Israel utterly be cut off.
So shall Beth- el do unto you because of your great wickedness: in a morning shall the king of Israel utterly be cut off:

10:15 Вот что причинит вам Вефиль за крайнее нечестие ваше.
10:15
οὕτως ουτως so; this way
ποιήσω ποιεω do; make
ὑμῖν υμιν you
οἶκος οικος home; household
τοῦ ο the
Ισραηλ ισραηλ.1 Israel
ἀπὸ απο from; away
προσώπου προσωπον face; ahead of
κακιῶν κακια badness; vice
ὑμῶν υμων your
ὄρθρου ορθρος dawn
ἀπερρίφησαν απορριπτω toss away
ἀπερρίφη απορριπτω toss away
βασιλεὺς βασιλευς monarch; king
Ισραηλ ισραηλ.1 Israel
10:15
כָּ֗כָה kˈāḵā כָּכָה thus
עָשָׂ֤ה ʕāśˈā עשׂה make
לָכֶם֙ lāḵˌem לְ to
בֵּֽית־אֵ֔ל bˈêṯ-ʔˈēl בֵּית אֵל Bethel
מִ mi מִן from
פְּנֵ֖י ppᵊnˌê פָּנֶה face
רָעַ֣ת rāʕˈaṯ רָעָה evil
רָֽעַתְכֶ֑ם rˈāʕaṯᵊḵˈem רָעָה evil
בַּ ba בְּ in
הַ the
שַּׁ֕חַר ššˈaḥar שַׁחַר dawn
נִדְמֹ֥ה niḏmˌō דמה be silent
נִדְמָ֖ה niḏmˌā דמה be silent
מֶ֥לֶךְ mˌeleḵ מֶלֶךְ king
יִשְׂרָאֵֽל׃ yiśrāʔˈēl יִשְׂרָאֵל Israel
10:15. sic fecit vobis Bethel a facie malitiae nequitiarum vestrarum
So hath Bethel done to you, because of the evil of your iniquities.
10:15. So has Bethel done to you, before the face of your malicious wickedness.
10:15. So shall Bethel do unto you because of your great wickedness: in a morning shall the king of Israel utterly be cut off.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
15. Вместо слов вот, что причинит вам Вефиль (beith-el) в слав. "тако сотворю вам, доме Исраилев". LXX евр. beith-el перевели свободно oikoV tsu 'Israhl.
Adam Clarke: Commentary on the Bible - 1831
10:15: So shall Beth-el do unto you - This shall be the consequence of your idolatry.
In a morning shall the king of Israel utterly be cut off - Suddenly, unexpectedly. Hoshea, the king of Israel, shall be cut off by the Assyrians. There are some allusions to facts in this chapter, which cannot be easily verified, as we have not sufficient acquaintance with the history of those times.
Albert Barnes: Notes on the Bible - 1834
10:15: So shall Bethel do unto you - God was the judge, who condemned them so to suffer from the enemy. The Assyrian was the instrument of the wrath of God. But, in order to point out the moral government of God, the prophet says, neither that God did it, nor that the Assyrian did it, but Bethel, once "the house of God," now the place where they dishonored God, "because of your great wickedness," literally, "the wickedness of your wickedness." In their wickedness itself, there was an essence of wickedness, malice within malice.
In a morning shall the king of Israel be cut off - Hoshea was cut off finally, leaving neither root nor branch. His kingdom perished; he left no memorial. Like the morning, he seemed to dawn on the troubles of his people: he sinned against God: and "in a morning," the kingdom, in "the multitude of" whose "mighty men" he trusted, "was cut off" foRev_er.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:15: shall Bethel: Hos 10:5; Amo 7:9-17
your great wickedness: Heb. the evil of your evil, Rom 7:13
in: Hos 10:3, Hos 10:7; Isa 16:14
John Gill
10:15 So shall Bethel do unto you, because of your great wickedness,.... Or, "because of the evil of your evil" (s); their extreme wickedness, and exceeding sinfulness; the evil of evils they were guilty of was their idolatry, their worshipping the calf at Bethel; and this was the cause of all their ruin: God was the cause of it; the king of Assyria the instrument; but the procuring or meritorious cause was their abominable wickedness at Bethel; which therefore should be as Betharbel; yea, the whole land should be, on the account of that, like unto it, or be spoiled as that was. Or the words may be rendered, "so will he do unto you, O Bethel" (t); that is, either God, or Shalman or Shalmaneser, shall do the same to Bethel as he did to Betharbel; utterly destroy it and its inhabitants, showing no mercy to age or sex;
in a morning shall the king of Israel be utterly cut off; meaning Hoshea the last king of Israel, and the kingdom entirely destroyed; so that afterwards there was no more king in Israel, nor has been to this day; there was not only an utter destruction of that king, but of all kingly power and government, and ever since the children of Israel have been without a king, Hos 3:4; and this was to be done, and was done, in a "morning": in the beginning of his reign, as Joseph Kimchi; but this seems not so well to agree with the history, since it was in the ninth year of his reign that Samaria was taken: but the sense is, either that it would be certainly done, as sure as the morning came; or suddenly and quickly, as the morning light breaks forth; or in the morning of prosperity, when they were expecting light and good days, from their alliance with the king of Egypt, against the king of Assyria.
(s) "propter malitiam malitiae vestrae", Pagninus, Cocceius, Schmidt. (t) "sic faciet vobis, Deus, O Bethel", Drusius; "sic faciet vobis Salman, O Bethel", Schmidt.
John Wesley
10:15 Beth - el - The idolatry committed there. Do - Procure all this evil against you. In a morning - Possibly the Assyrians might assault the city towards morning and master it.
Robert Jamieson, A. R. Fausset and David Brown
10:15 So shall Beth-el do unto you--Your idolatrous calf at Beth-el shall be the cause of a like calamity befalling you.
your great wickedness--literally, "the wickedness of your wickedness."
in a morning--speedily as quickly as the dawn is put to flight by the rising sun (Hos 6:4; Hos 13:3; Ps 30:5).
king--Hoshea.