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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1. Погибель Самарии. 2-5. Увещание к Израилю. 6-9. Исцеление язв Израиля и дарование ему милости. 10. Заключительное увещание.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
The strain of this chapter differs from that of the foregoing chapters. Those were generally made up of reproofs for sin and threatenings of wrath; but this is made up of exhortations to repentance and promises of mercy, and with these the prophet closes; for all the foregoing convictions and terrors he had spoken were designed to prepare and make way for these. He wounds that he may heal. The Spirit convinces that he may comfort. This chapter is a lesson for penitents; and some such there were in Israel at this day, bad as things were. We have here, I. Directions in repenting, what to do and what to say, ver. 1-3. II. Encouragements to repent taken from God's readiness to receive returning sinners (ver. 4, 8) and the comforts he has treasured up for them, ver. 5-7. III. A solemn recommendation of these things to our serious thoughts, ver. 9.
Adam Clarke: Commentary on the Bible - 1831
By the terrible denunciation of vengeance which concludes the preceding chapter, the prophet is led to exhort Israel to repentance, furnishing them with a beautiful form of prayer, very suitable to the occasion, Hos 14:1-3. Upon which God, ever ready to pardon the penitent, is introduced making large promises of blessings, in allusion to those copious dews which refresh the green herbs, and which frequently denote, not only temporal salvation, but also the rich and refreshing comforts of the Gospel, Hos 14:4-7. Their reformation from idolatry is foretold, and their consequent prosperity, under the emblem of a green flourishing fir tree, Hos 14:8; but these promises are confined to those who may bring forth the fruits of righteousness, and the wicked are declared to have no share in them, Hos 14:9.

[13:16]: Samaria shall become desolate - This was the capital of the Israelitish kingdom. What follows is a simple prophetic declaration of the cruelties which should be exercised upon this hapless people by the Assyrians in the sackage of the city.

R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Hos 14:1, An exhortation to repentance; Hos 14:4, A promise of God's blessing.

[13:16]: Samaria: Fulfilled, Kg2 17:6, Kg2 17:18, Kg2 19:9-11; Isa 7:8, Isa 7:9, Isa 8:4, Isa 17:3; Amo 3:9-15, Amo 4:1, Amo 6:1-8, Amo 9:1; Mic 1:4, Mic 6:16
their infants: Hos 10:14, Hos 10:15; Kg2 8:12, Kg2 15:16; Psa 137:8, Psa 137:9; Isa 13:16; Amo 1:13; Nah 3:10

John Gill
INTRODUCTION TO HOSEA 14
This chapter concludes the book, with gracious promises to repenting sinners, to returning backsliders. It begins with an exhortation to Israel to return to the Lord, seeing he was their God, and they had fallen by sin from prosperity into adversity, temporal and spiritual, Hos 14:1; and they are directed what to say to the Lord, upon their return to him, both by way of petition, and of promise and of resolution how to behave for the future, encouraged by his grace and mercy, Hos 14:2; and they are told what the Lord, by way of answer, would say to them, Hos 14:4; and what he would be to them; and what blessings of grace he would bestow on them; and in what flourishing and fruitful circumstances they should be, Hos 14:5; and the chapter ends with a character of such that attend to and understand those things; and with a recommendation of the ways of the Lord, which are differently regarded by men, Hos 14:9.
14:114:1: Ապականեսցի՛ Շամրին զի ընդդէ՛մ դարձաւ Աստուծոյ իւրոյ. ՚ի սո՛ւր անկցին. եւ ստնդիա՛ցք նորա զքարի՛ հարցին, եւ յղիք նորա պայթեսցեն[10467]։ [10467] Ոմանք. Եւ ստնդիացք նոցա... եւ յղիք նոցա պայթեսցին։
1 Կը կործանուի Սամարիան,որովհետեւ նա իր Աստծու դէմ դուրս եկաւ.նրանք սրով կ’ընկնեն,նրանց ծծկեր երեխաները քարի կը զարնուեն,եւ նրանց յղի կանայք կը պատռուեն:
14 Ո՛վ Իսրայէլ, քու Տէր Աստուծոյդ դարձիր, Քանզի քու անօրէնութեանդ պատճառով գլորեցար։
Ապականեսցի Շամրին, զի ընդդէմ դարձաւ Աստուծոյ իւրոյ. ի սուր անկցին, եւ ստնդիացք նոցա զքարի հարցին, եւ յղիք նոցա պայթեսցեն:

14:1: Ապականեսցի՛ Շամրին զի ընդդէ՛մ դարձաւ Աստուծոյ իւրոյ. ՚ի սո՛ւր անկցին. եւ ստնդիա՛ցք նորա զքարի՛ հարցին, եւ յղիք նորա պայթեսցեն[10467]։
[10467] Ոմանք. Եւ ստնդիացք նոցա... եւ յղիք նոցա պայթեսցին։
1 Կը կործանուի Սամարիան,որովհետեւ նա իր Աստծու դէմ դուրս եկաւ.նրանք սրով կ’ընկնեն,նրանց ծծկեր երեխաները քարի կը զարնուեն,եւ նրանց յղի կանայք կը պատռուեն:
14 Ո՛վ Իսրայէլ, քու Տէր Աստուծոյդ դարձիր, Քանզի քու անօրէնութեանդ պատճառով գլորեցար։
zohrab-1805▾ eastern-1994▾ western am▾
14:014:1 Опустошена будет Самария, потому что восстала против Бога своего; от меча падут они; младенцы их будут разбиты, и беременные их будут рассечены.
14:1 ἀφανισθήσεται αφανιζω obscure; hide Σαμάρεια σαμαρεια Samareia; Samaria ὅτι οτι since; that ἀντέστη ανθιστημι resist πρὸς προς to; toward τὸν ο the θεὸν θεος God αὐτῆς αυτος he; him ἐν εν in ῥομφαίᾳ ρομφαια broadsword πεσοῦνται πιπτω fall αὐτοί αυτος he; him καὶ και and; even τὰ ο the ὑποτίτθια υποτιτθια he; him ἐδαφισθήσονται εδαφιζω level καὶ και and; even αἱ ο the ἐν εν in γαστρὶ γαστηρ stomach; pregnant ἔχουσαι εχω have; hold αὐτῶν αυτος he; him διαρραγήσονται διαρρηγνυμι rend; tear
14:1 שׁ֚וּבָה ˈšûvā שׁוב return יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel עַ֖ד ʕˌaḏ עַד unto יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH אֱלֹהֶ֑יךָ ʔᵉlōhˈeʸḵā אֱלֹהִים god(s) כִּ֥י kˌî כִּי that כָשַׁ֖לְתָּ ḵāšˌaltā כשׁל stumble בַּ ba בְּ in עֲוֹנֶֽךָ׃ ʕᵃwōnˈeḵā עָוֹן sin
14:1. convertere Israhel ad Dominum Deum tuum quoniam corruisti in iniquitate tuaReturn, O Israel, to the Lord thy God: for thou hast fallen down by thy iniquity.
1. O ISRAEL, return unto the LORD thy God; for thou hast fallen by thine iniquity.
14:1. Israel, convert to the Lord your God. For you have been ruined by your own iniquity.
14:1. O Israel, return unto the LORD thy God; for thou hast fallen by thine iniquity.
KJV [13:16] Samaria shall become desolate; for she hath rebelled against her God: they shall fall by the sword: their infants shall be dashed in pieces, and their women with child shall be ripped up:

14:1 Опустошена будет Самария, потому что восстала против Бога своего; от меча падут они; младенцы их будут разбиты, и беременные их будут рассечены.
14:1
ἀφανισθήσεται αφανιζω obscure; hide
Σαμάρεια σαμαρεια Samareia; Samaria
ὅτι οτι since; that
ἀντέστη ανθιστημι resist
πρὸς προς to; toward
τὸν ο the
θεὸν θεος God
αὐτῆς αυτος he; him
ἐν εν in
ῥομφαίᾳ ρομφαια broadsword
πεσοῦνται πιπτω fall
αὐτοί αυτος he; him
καὶ και and; even
τὰ ο the
ὑποτίτθια υποτιτθια he; him
ἐδαφισθήσονται εδαφιζω level
καὶ και and; even
αἱ ο the
ἐν εν in
γαστρὶ γαστηρ stomach; pregnant
ἔχουσαι εχω have; hold
αὐτῶν αυτος he; him
διαρραγήσονται διαρρηγνυμι rend; tear
14:1
שׁ֚וּבָה ˈšûvā שׁוב return
יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel
עַ֖ד ʕˌaḏ עַד unto
יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH
אֱלֹהֶ֑יךָ ʔᵉlōhˈeʸḵā אֱלֹהִים god(s)
כִּ֥י kˌî כִּי that
כָשַׁ֖לְתָּ ḵāšˌaltā כשׁל stumble
בַּ ba בְּ in
עֲוֹנֶֽךָ׃ ʕᵃwōnˈeḵā עָוֹן sin
14:1. convertere Israhel ad Dominum Deum tuum quoniam corruisti in iniquitate tua
Return, O Israel, to the Lord thy God: for thou hast fallen down by thy iniquity.
1. O ISRAEL, return unto the LORD thy God; for thou hast fallen by thine iniquity.
14:1. Israel, convert to the Lord your God. For you have been ruined by your own iniquity.
14:1. O Israel, return unto the LORD thy God; for thou hast fallen by thine iniquity.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1. Пророк обращает свою угрозу к столице Израильского царства Самарии, которая была гнездилищем нечестия.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
1 O Israel, return unto the LORD thy God; for thou hast fallen by thine iniquity. 2 Take with you words, and turn to the LORD: say unto him, Take away all iniquity, and receive us graciously: so will we render the calves of our lips. 3 Asshur shall not save us; we will not ride upon horses: neither will we say any more to the work of our hands, Ye are our gods: for in thee the fatherless findeth mercy.
Here we have,
I. A kind invitation given to sinners to repent, v. 1. It is directed to Israel, God's professing people. They are called to return. Note, Conversion must be preached even to those that are within the pale of the church as well as to heathen. "Thou are Israel, and therefore art bound to thy God in duty, gratitude, and interest; thy revolt from him is so much the more heinous, and thy return to him so much the more necessary." Let Israel see, 1. What work he has made for repentance: "Thou has fallen by thy iniquity." Thou has stumbled; so some read it. Their idols were their stumbling-blocks. "Thou has fallen from God into sin, fallen off from all good, fallen down under the load of guilt and the curse." Note, Sin is a fall; and it concerns those that have fallen by sin to get up again by repentance. 2. What work he has to do in his repentance: "Return to the Lord thy God; return to him as the Lord whom thou has a dependence upon, as thy God, thine in covenant, whom thou has an interest in." Note, It is the great concern of those that have revolted from God to return to God, and so to do their first works. "Return to him from whom thou has fallen, and who alone is able to raise thee up. Return even to the Lord, or quite home to the Lord; do not only look to him, or take some steps towards him, but make thorough work of it." The ancient Jews had a saying grounded on this, Repentance is a great thing, for it brings men quite up to the throne of glory.
II. Necessary instructions given them how to repent. 1. They must bethink themselves what to say to God when they come to him: Take with you words. They are required to bring, not sacrifices and offerings, but penitential prayers and supplications, the fruit of thy lips, yet not of the lips only, but of the heart, else words are but wind. One of the rabbin says, They must be such words as proceed from what is spoken first in the inner man; the heart must dictate to the tongue. We must take good words with us, by taking good thoughts and good affections with us. Verbaque prævisam rem non invita sequentur--Those who master a subject are seldom at a loss for language. Note, When we come to God we should consider what we have to say to him; for, if we come without an errand, we are likely to go without an answer. Ezra ix. 10, What shall we say? We must take with us words from the scripture, take them from the Spirit of grace and supplication, who teaches us to cry, Abba, Father, and makes intercession in us. 2. They must bethink themselves what to do. They must not only take with them words, but must turn to the Lord; inwardly in their hearts, outwardly in their lives.
III. For their assistance herein, and encouragement, God is pleased to put words into their mouths, to teach them what they shall say. Surely we may hope to speed with God, when he himself has ordered our address to be drawn up ready to our hands, and his own Spirit has indited it for us; and no doubt we shall speed if the workings of our souls agree with the words here recommended to us. They are,
1. Petitioning words. Two things we are here directed to petition for:-- (1.) To be acquitted from guilt. When we return to the Lord we must say to him, Lord, take away all iniquity. They were now smarting for sin, under the load of affliction, but are taught to pray, not as Pharaoh, Take away this death, but, Take away this sin. Note, When we are in affliction we should be more concerned for the forgiveness of our sins than for the removal of our trouble. "Take away iniquity, lift it off as a burden we are ready to sink under or as the stumbling-block which we have often fallen over. Lord, take it away, that it may not appear against us, to our confusion and condemnation. Take it all away by a free and full remission, for we cannot pretend to strike any of it off by a satisfaction of our own." When God pardons sin he pardons all, that great debt; and when we pray against sin we must pray against it all and not except any. (2.) To be accepted as righteous in God's sight: "Receive us graciously. Let us have thy favour and love, and have thou respect to us and to our performances. Receive our prayer graciously; be well pleased with that good which by thy grace we are enabled to do." Take good (so the word is); take it to bestow upon us, so the margin reads it--Give good. This follows upon the petition for the taking away of iniquity; for, till iniquity is taken away, we have no reason to expect any good from God, but the taking away of iniquity makes way for the conferring of good removendo prohibens--by taking that out of the way which hindered. Give good; they do not say what good, but refer themselves to God; it is not good of the world's showing (Ps. iv. 6), but good of God's giving. "Give good, that good which we have forfeited, and which thou has promised, and which the necessity of our case calls for." Note, God's gracious acceptance, and the blessed fruits and tokens of that acceptance, are to be earnestly desired and prayed for by us in our returning to God. "Give good, that good which will make us good and keep us from returning to iniquity again."
2. Promising words. These also are put into their mouths, not to move God, or to oblige him to show them mercy, but to move themselves, and oblige themselves to returns of duty. Note, Our prayers for pardon and acceptance with God should be always accompanied with sincere purposes and vows of new obedience. Two things they are to promise and vow:-- (1.) Thanksgiving. "Pardon our sins, and accept of us, so will we render the calves of our lips." The fruit of our lips (so the LXX.), a word they used for burnt-offerings, and so it agrees with the Hebrew. The apostle quotes this phrase (Heb. xiii. 15), and by the fruit of our lips understands the sacrifice of praise to God, giving thanks to his name. Note, Praise and thanksgiving are our spiritual sacrifice, and, if they come from an upright heart, shall please the Lord better than an ox or bullock, Ps. lxxix. 30, 32. And the sense of our pardon and acceptance with God will enlarge our hearts in praise and thankfulness. Those that are received graciously may, and must, render the calves of their lips--poor returns for rich receivings, yet, if sincere, more acceptable than the calves of the stall. (2.) Amendment of life. They are taught to promise, not only verbal acknowledgements, but a real reformation. And we are taught here, [1.] In our returns to God to covenant against sin. We cannot expect that God should take it away by forgiving it if we do not put it away by forsaking it. [2.] To be particular in our covenants and resolutions against sin, as we ought to be in our confession, because deceit lies in generals. [3.] To covenant especially and expressly against those sins which we have been most subject to, which have most easily beset us, and which we have been most frequently overcome by. We must keep ourselves from, and therefore must thus fortify ourselves against, our own iniquity, Ps. xviii. 23. The sin they here covenant against, owning thereby that they had been guilty of it, is giving that glory to another which is due to God only; this they promise they will never do, First, By putting that confidence in creatures which should be put in God only. They will not trust to their alliances abroad: Asshur (that is, Assyria) shall not save us. "We will not court the help of the Assyrians when we are in distress, as we have done (ch. v. 13; vii. 11; viii. 9); we will not contract for it, nor will we confide in it, or depend upon it. Having a God to go to, a God all-sufficient to trust to, we scorn to be beholden to the Assyrians for help." They will not trust to their warlike preparations at home, especially not those which they were forbidden to multiply: "We will not ride upon horses, that is, we will not make court to Egypt," for thence they fetched their horses, Deut. xvii. 16; Isa. xxx. 16; xxxi. 1, 3. "When our enemies invade us we will depend upon our God to succour our infantry, and will be in no care to remount our cavalry." Or, "We will not post on horseback, for haste, from one creature to another, to seek relief, but will take the nearest way, and the only sure way, by addressing ourselves to God," Isa. xx. 5. Note, True repentance takes us off from trusting to an arm of flesh, and brings us to rely on God only for all the good we stand in need of. Secondly, Nor will they do it by paying that homage to creatures which is due to God only. We will not say any more to the works of our hands, You are our gods. They must promise never to worship idols again, and for a good reason, because it is the most absurd and senseless thing in the world to pray to that as a god which is the work of our hands. We must promise that we will not set our hearts upon the gains of this world, nor pride ourselves in our external performances in religion, for that is, in effect, to say to the work of our hands, You are our gods.
3. Pleading words are here put into their mouths: For in thee the fatherless find mercy. We must take our encouragement in prayer, not from any merit God finds in us, but purely from the mercy we hope to find in God. This contains in itself a great truth, that God takes special care of fatherless children, Ps. lxviii. 4, 5. So he did in his law, Exod. xxii. 22. So he does in his providence, Ps. xxvii. 10. It is God's prerogative to help the helpless. In him there is mercy for such, for they are proper objects of mercy. In him they find it; there it is laid up for them, and there they must seek it; seek and you shall find. It comes in here as a good plea for mercy and grace and an encouraging one to their faith. (1.) They plead the distress of their state and condition: "We are fatherless orphans, destitute of help." Those may expect to find help in God that are truly sensible of their helplessness in themselves and are willing to acknowledge it. This is a good step towards comfort. "If we have not yet boldness to call God Father, yet we look upon ourselves as fatherless without him, and therefore lay ourselves at his feet, to be looked upon by him with compassion." (2.) They plead God's wonted lovingkindness to such as were in that condition: With thee the fatherless not only may find, but does find, and shall find, mercy. It is a great encouragement to our faith and hope, in returning to God, that it is his glory to father the fatherless and help the helpless.
Adam Clarke: Commentary on the Bible - 1831
14:1: O Israel, return unto the Lord - These words may be considered as addressed to the people now in captivity; suffering much, but having still much more to suffer if they did not repent. But it seems all these evils might yet be prevented, though so positively predicted, if the people would repent and return; and the very exhortation to this repentance shows that they still had power to repent, and that God was ready to save them and avert all these evils. All this is easily accounted for on the doctrine of the contingency of events, i.e., the poising a multitude of events on the possibility of being and not being, and leaving the will of man to turn the scale; and that God will not foreknow a thing as absolutely certain, which his will has determined to make contingent. A doctrine against which some solemn men have blasphemed, and philosophic infidels declaimed; but without which fate and dire necessity must be the universal governors, prayer be a useless meddling, and Providence nothing but the ineluctable adamantine chain of unchangeable events; all virtue is vice, and vice virtue, or there is no distinction between them, each being eternally determined and unalterably fixed by a sovereign and uncontrollable will and unvarying necessity, from the operation of which no soul of man can escape, and no occurrence in the universe be otherwise than it is. From such blasphemy, and from the monthly publications which avouch it, good Lord, deliver us!
Albert Barnes: Notes on the Bible - 1834
14:1: O Israel, return - (now, quite) unto the Lord your God The heavy and scarcely interrupted tide of denunciation is now past. Billow upon billow have rolled over Ephraim and the last wave discharged itself in the overwhelming, indiscriminating destruction of the seat of its strength. As a nation, it was to cease to be. its separate existence was a curse, not a blessing; the offspring of rivalry, matured by apostasy; the parent, in its turn, of jealousy, hatred, and mutual vexation.
But while the kingdom was past and gone, the children still remained heirs of the promises made to their fathers. As then, before, Hosea declared that Israel, after having long remained solitary, should in the end "seek the Lord and David their king" Hos 3:5, so now, after these manifold denunciations of their temporal destruction, God not only invites them to repentance, but foretells that they should be wholly converted.
Every word is full of mercy. God calls them by the name of acceptance, which he had given to their forefather, Jacob; "O Israel." He deigns to beseech them to return; "return now;" and that not "toward" but "quite up to" Himself, the unchangeable God, whose mercies and promises were as immutable as His Being. To Himself, the Unchangeable, God invites them to return; trod that, as being still their God. They had cast off their God; God had "not cast off His people whom He foreknew" Rom 11:2.
: "He entreats them not only to turn back and look toward the Lord with a partial and imperfect repentance, but not to leave off until they were come quite home to Him by a total and sincere repentance and amendment." He bids them "return quite to" Himself, the Unchangeable God, and their God. "Great is repentance," is a Jewish saying , "which maketh men to reach quite up to the Throne of glory."
For thou hast fallen by thine iniquity - "This is the first ray of divine light on the sinner. God begins by discovering to him the abyss into which he has fallen," and the way by which he fell. Their own iniquity it was, on which they had stumbled and so had fallen, powerless to rise, except through "His" call, whose "voice is with power" Psa 29:4, and "Who giveth what He commandeth." : "Ascribe not thy calamity," He would say, "to thine own weakness, to civil dissension, to the disuse of miltary discipline, to want of wisdom in thy rulers, to the ambition and cruelty of the enemy, to Rev_erse of fortune. These things had not gone against thee, hadst not thou gone to war with the law of thy God. Thou inflictest the deadly wound on thyself; thou destroyedst thyself. Not as fools vaunt, by fate, or fortune of war, but 'by thine iniquity hast thou fallen.' Thy remedy then is in thine own hand. 'Return to thy God. '"
: "In these words, 'by thine iniquity," he briefly conveys, that each is to ascribe to himself the iniquity of all sin, of whatsoever he has been guilty, not defending himself, as Adam did, in whom we all, Jews and Gentiles, have sinned and fallen, as the Apostle says, 'For we were by nature the children of wrath, even as others' Eph 2:3. By adding actual, to that original, sin, Israel and every other nation falleth. He would say then, O Israel, be thou first converted, for thou hast need of conversion; 'for thou hast fallen;" and confess this very thing, that 'thou hast fallen by thine iniquity;' for such confession is the beginning of conversion."
But wherewith should he return?
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:1: return: Hos 6:1, Hos 12:6; Sa1 7:3, Sa1 7:4; Ch2 30:6-9; Isa 55:6, Isa 55:7; Jer 3:12-14, Jer 4:1; Joe 2:12, Joe 2:13; Zac 1:3, Zac 1:4; Act 26:18-20
thou: Hos 13:9; Jer 2:19; Lam 5:16; Eze 28:14-16
Carl Friedrich Keil and Franz Delitzsch
14:1
After the prophet has set before the sinful nation in various ways its own guilt, and the punishment that awaits it, viz., the destruction of the kingdom, he concludes his addresses with a call to thorough conversion to the Lord, and the promise that the Lord will bestow His grace once more upon those who turn to Him, and will bless them abundantly (Hos 14:1-8). Hos 14:1. (Heb. Bib. v. 2). "Return, O Israel, to Jehovah thy God; for thou hast stumbled through thy guilt. Hos 14:2. Take with you words, and turn to Jehovah; say ye to Him, Forgive all guilt, and accept what is good, that we may offer our lips as bullocks. Hos 14:3. Asshur will not help us: we will not ride upon horses, nor say 'Our God' any more to the manufacture of our own hands; for with Thee the orphan findeth compassion." There is no salvation for fallen man without return to God. It is therefore with a call to return to the Lord their God, that the prophet opens the announcement of the salvation with which the Lord will bless His people, whom He has brought to reflection by means of the judgment (cf. Deut 4:30; Deut 30:1.). שׁוּב עד יי, to return, to be converted to the Lord, denotes complete conversion; שׁוּב אל is, strictly speaking, simply to turn towards God, to direct heart and mind towards Him. By kâshaltâ sin is represented as a false step, which still leaves it possible to return; so that in a call to conversion it is very appropriately chosen. But if the conversion is to be of the right kind, it must begin with a prayer for the forgiveness of sin, and attest itself by the renunciation of earthly help and simple trust in the mercy of God. Israel is to draw near to God in this state of mind. "Take with you words," i.e., do not appear before the Lord empty (Ex 23:15; Ex 34:20); but for this ye do not require outward sacrifices, but simply words, sc. those of confession of your guilt, as the Chaldee has correctly explained it. The correctness of this explanation is evident from the confession of sin which follows, with which they are to come before God. In כּל־תּשּׂא עון, the position of col at the head of the sentence may be accounted for from the emphasis that rests upon it, and the separation of ‛âvōn, from the fact that col was beginning to acquire more of the force of an adjective, like our all (thus 2Kings 1:9; Job 27:3 : cf. Ewald, 289, a; Ges. 114, 3, Anm. 1). Qach tōbh means neither "accept goodness," i.e., let goodness be shown thee (Hitzig), nor "take it as good," sc. that we pray (Grotius, Ros.); but in the closest connection with what proceeds: Accept the only good thing that we are able to bring, viz., the sacrifices of our lips. Jerome has given the correct interpretation, viz.: "For unless Thou hadst borne away our evil things, we could not possibly have the good thing which we offer Thee;" according to that which is written elsewhere (Ps 37:27), "Turn from evil, and do good." שׂפתינוּ ... וּנשׁלּמה, literally, "we will repay (pay) as young oxen our lips," i.e., present the prayers of our lips as thank-offerings. The expression is to be explained from the fact that shillēm, to wipe off what is owing, to pay, is a technical term, applied to the sacrifice offered in fulfilment of a vow (Deut 23:22; Ps 22:26; Ps 50:14, etc.), and that pârı̄m, young oxen, were the best animals for thank-offerings (Ex 24:5). As such thank-offerings, i.e., in the place of the best animal sacrifices, they would offer their lips, i.e., their prayers, to God (cf. Ps 51:17-19; Ps 69:31-32). In the Sept. rendering, ἀποδώσομεν καρπὸν χείλεων, to which there is an allusion in Heb 13:15, פּרים has been confounded with פּרי, as Jerome has already observed. but turning to God requires renunciation of the world, of its power, and of all idolatry. Rebellious Israel placed its reliance upon Assyria and Egypt (Hos 5:13; Hos 7:11; Hos 8:9). It will do this no longer. The riding upon horses refers partly to the military force of Egypt (Is 31:1), and partly to their own (Hos 1:7; Is 2:7). For the expression, "neither will we say to the work of our hands," compare Is 42:17; Is 44:17. אשׁר בּך, not "Thou with whom," but "for with Thee" ('ăsher as in Deut 3:24). The thought, "with Thee the orphan findeth compassion," as God promises in His word (Ex 22:22; Deut 10:18), serves not only as a reason for the resolution no longer to call the manufacture of their own hands God, but generally for the whole of the penitential prayer, which they are encouraged to offer by the compassionate nature of God. In response to such a penitential prayer, the Lord will heal all His people's wounds, and bestow upon them once more the fulness of the blessings of His grace. The prophet announces this in Is 44:4-8 as the answer from the Lord.
Geneva 1599
14:1 O Israel, (a) return unto the LORD thy God; for thou hast fallen by thine iniquity.
(a) He exhorts them to repentance to avoid all these plagues, exhorting them to declare by words their obedience and repentance.
John Gill
14:1 O Israel, return unto the Lord thy God,.... From whom they had revolted and backslidden; whose worship and service they had forsaken, and whose word and ordinances they had slighted and neglected, and had served idols, and had given into idolatry, superstition, and will worship; and are here exhorted to turn again to the Lord by repentance and reformation, to abandon their idols, and every false way, and cleave to the Lord with full purpose of heart; and the rather, since he was their God; not only their Creator, Preserver, and kind Benefactor, but their God, by his special choice of them above all people; by his covenant with them; by his redemption of them; and by their profession of him; and who was still their God, and ready to receive them, upon their return to him: and a thorough return is here meant, a returning "even unto" (w), or quite up to the Lord thy God; it is not a going to him halfway, but a going quite up to his seat; falling down before him, acknowledging sin and backslidings, and having hold upon him by faith as their God, Redeemer, and Saviour: hence, from the way of speaking here used, the Jews (x) have a saying, as Kimchi observes,
"great is repentance, for it brings a man to the throne of glory;''
the imperative may be here used for the future, as some take it; and then it is a prediction of the conversion of Israel, "thou shalt return, O Israel" (y); and which was in part fulfilled in the first times of the Gospel, which met with many of the Israelites dispersed among the Gentiles, and was the means of their conversion; and will have a greater accomplishment when all Israel shall be converted and saved:
for thou hast fallen by thine iniquity; or "though thou art fallen" (z); into sin, and by it into ruin, temporal and spiritual; from a state of great prosperity and happiness, both in things civil and religious, into great adversity, and calamities of every sort; yet return, repent, consider from whence thou art fallen, and by what; or thou shall return, be recovered and restored, notwithstanding thy fall, and the low estate in which thou art. The Targum is,
"return to the fear of the Lord.''
(w) "asque ad Dominum", Montanus, Tigurine version, Oecolampadius, Schmidt, Burkius. (x) T. Bab. Yoma, fol. 86. 1. (y) "revertere", i. e. "reverteris", Schmidt. (z) "etsi corruisti", Luther apud Tarnovium.
John Wesley
14:1 Fallen - Thy sins have involved thee in endless troubles.
Robert Jamieson, A. R. Fausset and David Brown
14:1 GOD'S PROMISE OF BLESSING, ON THEIR REPENTANCE: THEIR ABANDONMENT OF IDOLATRY FORETOLD: THE CONCLUSION OF THE WHOLE, THE JUST SHALL WALK IN GOD'S WAYS, BUT THE TRANSGRESSOR SHALL FALL THEREIN. (Hos 14:1-9)
fallen by thine iniquity-- (Hos 5:5; Hos 13:9).
14:214:2: Դա՛րձ Իսրայէլ առ Տէր Աստուած քո. զի տկարացա՛ր յանօրէնութիւնս քո։
2 Դարձի՛ր, Իսրայէ՛լ, դէպի քո Տէր Աստուածը,քանի որ տկարացար քո անօրէնութիւնների մէջ:
2 Այս խօսքերը ձեզի հետ առէք ու Տէրոջը դարձէ՛ք. Անոր ըսէ՛ք. «Ամէն անօրէնութիւն վերցո՛ւր Եւ բարութիւնը ընդունէ՛ Ու մեր շրթունքներուն պտուղները պիտի մատուցանենք։
Դարձ, Իսրայէլ, առ Տէր Աստուած քո, զի տկարացար յանօրէնութիւնս քո:

14:2: Դա՛րձ Իսրայէլ առ Տէր Աստուած քո. զի տկարացա՛ր յանօրէնութիւնս քո։
2 Դարձի՛ր, Իսրայէ՛լ, դէպի քո Տէր Աստուածը,քանի որ տկարացար քո անօրէնութիւնների մէջ:
2 Այս խօսքերը ձեզի հետ առէք ու Տէրոջը դարձէ՛ք. Անոր ըսէ՛ք. «Ամէն անօրէնութիւն վերցո՛ւր Եւ բարութիւնը ընդունէ՛ Ու մեր շրթունքներուն պտուղները պիտի մատուցանենք։
zohrab-1805▾ eastern-1994▾ western am▾
14:114:2 Обратись, Израиль, к Господу Богу твоему; ибо ты упал от нечестия твоего.
14:2 ἐπιστράφητι επιστρεφω turn around; return Ισραηλ ισραηλ.1 Israel πρὸς προς to; toward κύριον κυριος lord; master τὸν ο the θεόν θεος God σου σου of you; your διότι διοτι because; that ἠσθένησας ασθενεω infirm; ail ἐν εν in ταῖς ο the ἀδικίαις αδικια injury; injustice σου σου of you; your
14:2 קְח֤וּ qᵊḥˈû לקח take עִמָּכֶם֙ ʕimmāḵˌem עִם with דְּבָרִ֔ים dᵊvārˈîm דָּבָר word וְ wᵊ וְ and שׁ֖וּבוּ šˌûvû שׁוב return אֶל־ ʔel- אֶל to יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH אִמְר֣וּ ʔimrˈû אמר say אֵלָ֗יו ʔēlˈāʸw אֶל to כָּל־ kol- כֹּל whole תִּשָּׂ֤א tiśśˈā נשׂא lift עָוֹן֙ ʕāwˌōn עָוֹן sin וְ wᵊ וְ and קַח־ qaḥ- לקח take טֹ֔וב ṭˈôv טֹוב good וּֽ ˈû וְ and נְשַׁלְּמָ֥ה nᵊšallᵊmˌā שׁלם be complete פָרִ֖ים fārˌîm פַּר young bull שְׂפָתֵֽינוּ׃ śᵊfāṯˈênû שָׂפָה lip
14:2. tollite vobiscum verba et convertimini ad Dominum dicite ei omnem aufer iniquitatem et accipe bonum et reddemus vitulos labiorum nostrorumTake with you words, and return to the Lord, and say to him: Take away all iniquity, and receive the good: and we will render the calves of our lips.
2. Take with you words, and return unto the LORD: say unto him, Take away all iniquity, and accept that which is good: so will we render bullocks our lips.
14:2. Take these words with you and return to the Lord. And say to him, “Remove all iniquity and accept the good. And we will repay the calves of our lips.
14:2. Take with you words, and turn to the LORD: say unto him, Take away all iniquity, and receive [us] graciously: so will we render the calves of our lips.
O Israel, return unto the LORD thy God; for thou hast fallen by thine iniquity:

14:2 Обратись, Израиль, к Господу Богу твоему; ибо ты упал от нечестия твоего.
14:2
ἐπιστράφητι επιστρεφω turn around; return
Ισραηλ ισραηλ.1 Israel
πρὸς προς to; toward
κύριον κυριος lord; master
τὸν ο the
θεόν θεος God
σου σου of you; your
διότι διοτι because; that
ἠσθένησας ασθενεω infirm; ail
ἐν εν in
ταῖς ο the
ἀδικίαις αδικια injury; injustice
σου σου of you; your
14:2
קְח֤וּ qᵊḥˈû לקח take
עִמָּכֶם֙ ʕimmāḵˌem עִם with
דְּבָרִ֔ים dᵊvārˈîm דָּבָר word
וְ wᵊ וְ and
שׁ֖וּבוּ šˌûvû שׁוב return
אֶל־ ʔel- אֶל to
יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH
אִמְר֣וּ ʔimrˈû אמר say
אֵלָ֗יו ʔēlˈāʸw אֶל to
כָּל־ kol- כֹּל whole
תִּשָּׂ֤א tiśśˈā נשׂא lift
עָוֹן֙ ʕāwˌōn עָוֹן sin
וְ wᵊ וְ and
קַח־ qaḥ- לקח take
טֹ֔וב ṭˈôv טֹוב good
וּֽ ˈû וְ and
נְשַׁלְּמָ֥ה nᵊšallᵊmˌā שׁלם be complete
פָרִ֖ים fārˌîm פַּר young bull
שְׂפָתֵֽינוּ׃ śᵊfāṯˈênû שָׂפָה lip
14:2. tollite vobiscum verba et convertimini ad Dominum dicite ei omnem aufer iniquitatem et accipe bonum et reddemus vitulos labiorum nostrorum
Take with you words, and return to the Lord, and say to him: Take away all iniquity, and receive the good: and we will render the calves of our lips.
14:2. Take these words with you and return to the Lord. And say to him, “Remove all iniquity and accept the good. And we will repay the calves of our lips.
14:2. Take with you words, and turn to the LORD: say unto him, Take away all iniquity, and receive [us] graciously: so will we render the calves of our lips.
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. Обратись Израиль: выражение подлинного текста дает мысль о полном и всецелом обращении к Богу. Упал (kaschal) от нечестия твоего: речь не о нравственном падении, а об общем упадке Израиля.
Adam Clarke: Commentary on the Bible - 1831
14:2: Take with you words - And you may be assured that you pray aright, when you use the words which God himself has put in your mouths. On this very ground there is a potency in the Lord's Prayer, when offered up believingly, beyond what can be found in any human composition. And it may be presumed that it was this consideration that induced our reformers to introduce it so frequently in the public liturgy.
See the order of God's directions here: -
1. Hearing these merciful invitations, believe them to be true.
2. Cast aside your idols; and return to God as your Maker, King, and Savior.
3. Take with you the words by which you have been encouraged, and plead them before God.
4. Remember your iniquity, deeply deplore it, and beg of God to take it all away.
5. Let faith be in exercise to receive what God waits to impart. "Receive us graciously;" וקח טוב vekach tob, receive, or let us receive good; when thou has emptied us of evil, fill us with goodness.
6. Be then determined, through grace, to live to his glory, "so shall we render thee the calves" (פרים parim, for which the versions in general read פרי peri, fruits, omitting the ם mem) "of our lips;" the sacrifices of praise, thanksgiving, gratitude, and the hearty obedience which our lips have often promised.
7. Having thus determined, specify your resolutions to depend on God alone for all that can make you wise, useful, holy, and happy. The resolutions are: -
1. Asshur shall not save us - We will neither trust in, nor fear, this rich and powerful king. We will not look either to riches or power for true rest and peace of mind.
2. We will not ride upon horses - We shall no more fix our hopes on the proud Egyptian cavalry, to deliver us out of the hands of enemies to whom thy Divine justice has delivered us. We will expect no rest nor happiness in the elegances of life, and gratification of our senses.
3. Neither will we say any more to the work of our hands, Ye are our gods - We will not trust in any thing without us; nor even in any good thing we are able to do through thy grace; knowing we have nothing but what we have received. We will trust in thy infinite mercy for our final salvation.
4. And we will do all this from the conviction, that in thee the fatherless findeth mercy; for we are all alike helpless, desolate, perishing orphans, till translated into thy family.
Albert Barnes: Notes on the Bible - 1834
14:2: Take with you words - He bills them not bring costly offerings, that they might regain His favor; not whole burnt-offerings of bullocks, goats or rams; with which, and with which alone, they had before gone to seek Him (see the note above at Hos 5:6); not the silver and gold which they had lavished on their idols; but what seems the cheapest of all, which any may have, without cost to their substance; "words;" worthless, as mere words; precious when from the heart; words of confession and prayer, blending humility, repentance, confession, entreaty and praise of God. God seems to assign to them a form, with which they should approach Him. But with these words, they were also to turn inwardly "and turn unto the Lord," with your whole heart, and not your lips alone. "After ye shall be converted, confess before Him."
Take away all iniquity - (Literally and pleadingly, "Thou will take away all iniquity".) They had "fallen by their iniquities;" before they can rise again, the stumbling-blocks must be taken out of their way. They then, unable themselves to do it, must turn to God, with whom alone is power and mercy to do it, and say to Him, "Take away all iniquity," acknowledging that they had manifold iniquities, and praying Him to forgive all, "take away all. All iniquities!" "not only then the past, but what we tear for the future. Cleanse us from the past, keep us from the future. Give us righteousness, and preserve it to the end."
And receive us graciously - (Literally, "and receive good" ). When God has forgiven and taken away iniquity, He has removed all hindrance to the influx of His grace. There is no vacuum in His spiritual, anymore than in His natural, creation. When God's good Spirit is chased away, the evil spirits enter the house, which is "empty, swept, and garnished" Mat 12:44, for them. When God has forgiven and taken away man's evil, He pours into him grace and all good. When then Israel and, in him, the penitent soul, is taught to say, "receive good," it can mean only, the good which Thou Thyself hast given; as David says, "of Thine own we have given Thee" Ch1 29:14. As God is said to "crown in us His own gifts;" ("His own gifts," but "in us" ;) so these pray to God to receive from them His own good, which they had from Him. For even the good, which God giveth to be in us, He accepteth in condescension and forgiving mercy, "Who crowneth thee in mercy and lovingkindness" Psa 103:4.
They pray God to accept their service, forgiving their imperfection, and mercifully considering their frailty. For since "our righteousnesses are filthy rags," we ought ever humbly to entreat God, not to despise our dutifulness, for the imperfections, wanderings, and negligences mingled therewith. For exceedingly imperfect is it, especially if we consider the majesty of the Divine Nature, which should be served, were it possible, with infinite Rev_erence." They plead to God, then, to accept what, although from Him they have it, yet through their imperfection, were, but for His goodness, unworthy of His acceptance. Still, since the glory of God is the end of all creation, by asking Him to accept it, they plead to Him, that this is the end for which He made and remade them, and placed the good in them, that it might redound to His glory. As, on the other hand, the Psalmist says, "What profit is there in my blood, if I go down into the pit" Psa 30:9, as though his own perishing were a loss to God, his Creator, since thus there were one creature the less to praise Him. : "'Take from us all iniquity,' leave in us no weakness, none of our former decay, lest the evil root should send forth a new growth of evil; 'and receive good;' for unless Thou take away our evil, we can have no good to offer Thee, according to that, 'depart from evil, and do good.' Psa 37:27."
So will we render the calves of our lips - Literally, "and we would fain repay, calves, our lips;" i. e., when God shall have "forgiven us all our iniquity," and "received" at our hands what, through His gift, we have to offer, the "good" which through His good Spirit we can do, then would we "offer" a perpetual thankoffering, "our lips." This should be the substitute for the thank-offerings of the law. As the Psalmist says, "I will praise the Name of God with a song, and magnify Him with thanksgiving. This also shall please the Lord, better than a bullock that hath horns and hoofs" Psa 69:30-31. They are to bind themselves to perpetual thanksgiving. As the morning and evening sacrifice were continual so was their new offering to be continual. But more. The material sacrifice, "the bullock," was offered, consumed, and passed away. Their "lips" were offered, and remained; a perpetual thank-offering, even a "living sacrifice," living on like the mercies for which they thanked; giving forth their "endless song" for never-ending mercies.
This too looks on to the Gospel, in which, here on earth, our unending thanksgiving is beginning, in which also it was the purpose of God to restore those of Ephraim who would return to Him. : "Here we see law extinguished, the Gospel established. For we see other rites, other gifts. So then the priesthood is also changed. For three sorts of sacrifices Were of old ordained by the law, with great state. Some signified the expiation of sin; some expressed the ardor of piety; some, thanksgiving. To those ancient signs and images, the truth of the Gospel, without figure corresponds. Prayer to God, 'to take away all iniquity,' contains a confession of sin, and expresses our faith, that we place our whole hope of recovering our lost purity and of obtaining salvation in the mercy of Christ. 'Receive good.' What other good can we offer, than detestation of our past sin, with burning desire of holiness? This is the burnt-offering. Lastly, 'we will repay the calves of our lips,' is the promise of that solemn vow, most acceptable to God, whereby we bind ourselves to keep in continual remembrance all the benefits of God, and to render ceaseless praise to the Lord who has bestowed on us such priceless gifts. For 'the calves of' the 'lips' are orisons well-pleasing unto God. Of which David says, 'Then shalt Thou be pleased with the sacrifices of righteousness, with burnt-offerings and whole burnt-offerings; then shall they offer bullocks upon Thine altar.' (Ps. 51 ult.)."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:2: with, Job 34:31, Job 34:32; Joe 2:17; Mat 6:9-13; Luk 11:2-4, Luk 18:13
away: Sa2 12:13, Sa2 24:10; Job 7:21; Psa 51:2-10; Isa 6:7; Eze 36:25, Eze 36:26; Mic 7:19; Zac 3:4; Joh 1:29; Rom 11:27; Tit 2:14; Heb 10:4; Jo1 1:7, Jo1 3:5
receive: etc. or, give good, Mat 7:11; Luk 11:13, Luk 15:21-24; Eph 1:6, Eph 1:7, Eph 2:7, Eph 2:8; Ti2 1:9
the calves: Psa 69:30, Psa 69:31; Heb 13:15; Pe1 2:5, Pe1 2:9
Geneva 1599
14:2 Take with you words, and turn to the LORD: say unto him, (b) Take away all iniquity, and receive [us] graciously: so will we render the calves of our (c) lips.
(b) He shows them that they ought to confess their sins.
(c) Declaring that this is the true sacrifice that the faithful can offer, even thanks and praise; (Heb 13:15).
John Gill
14:2 Take with you words, and turn to the Lord,.... Not mere words without the heart, but such as come from it, and express the true sense of it; words of confession, as the Targum; by which sin is acknowledged, and repentance declared, and forgiveness asked. Kimchi's note is a very good one;
"he (that is, God) does not require of you, upon return, neither gold nor silver, nor burnt offerings, but good works; therewith confessing your sins with your whole hearts, and not with your lips only;''
and which best agrees with evangelical repentance and Gospel times, in which ceremonial sacrifices are no more; and not any words neither; not tautologies and multiplicity of words, or words of man's prescribing, but of the Lord's directing to and dictating; the taught words of the Holy Ghost, which he suggests and helps men to, who otherwise know not how to pray, or what to pray for; and these expressed under a sense of sin, and sorrow for it, and in the strength of faith, and are as follow:
say unto him, take away all iniquity; which is to be understood, not of the taking away of the being of sin; which, though very desirable, is not to be expected in this life: nor of the expiation of sin by the sacrifice of Christ, which is done already; he has taken the sins of his people from them to himself, and has bore them, and carried them away, and removed them out of the sight of divine justice, which is satisfied for them: nor of the taking away of the power and dominion of sin; which is done by the Spirit of God, and the efficacy of his grace on the hearts of converted persons: nor of an extinguishing all sense of sin in men; for none have a quicker sense of it than pardoned sinners, or are more humble on the account of it, or more loath it; but of the taking of it away from the conscience of a sensible truly penitent sinner or backslider, by a fresh application of pardoning grace and mercy: sin is a burden, a heavy one, when the guilt of it is charged and lies upon the conscience; pardon of sin applied is a lifting up, as the word here used signifies, a taking off of this burden from it, a causing it to pass away; which is done by the fresh sprinkling of the blood of Jesus, which purges the conscience from sin, and clears it from the guilt of it, and speaks peace and comfort; and which is the blessing here prayed for, and every backslider, sensible of his case, sees he stands in need of, and even to have "all" taken away; for, if but one sin remains, and the guilt of it continues, he can have no peace, nor stand up under it; but, when God forgives sin, he forgives "all" sin;
and receive us graciously; receive into grace and favour, that is, openly and manifestly; the free love and favour of God is always the same, but the manifestations of it are different; sometimes more or less, and sometimes scarce any, if any at all, and is the ease here; and therefore a petition is made for the remembrance of it, for a renewed discovery and application of it: or accept us in a gracious manner; acceptance with God is not on account of the merits of men, but his own grace and mercy; not through any works of righteousness done by them, which are impure and imperfect; but through Christ the Beloved, in whom God is well pleased with the persons, and services, and sacrifices of his people, and receives all for his sake, and which is here asked for; as well as that he would take them into his protection, and open affection. It is, in the original text, only, "receive good" (a); meaning either their good hearts, made so by the grace of God; their broken hearts and contrite spirits, which are sacrifices not despised by him, but acceptable to him through Christ: or their good words they were bid to take, and did take, nod use; their good prayers offered up through Christ, in his name, and in the exercise of faith, which are the Lord's delight: or their good works, done from a principle of love, in faith, to the glory of God, and with which sacrifices he is well pleased: or rather, as the same word signifies, to give as well as receive; see Ps 68:18. It may be rendered, "give good" (b); take good, and give it to us, even all good things, temporal and spiritual, especially all spiritual blessings in Christ; all which good things come from God, and are his gifts; particularly the good Spirit of God, and his grace, which the Lord gives to them that ask; and all supplies of grace from Christ; and more especially, as some interpreters of note explain it, the righteousness of Christ imputed and applied; which goes along with pardoning grace, or the taking away of sin, Zech 3:4; and is the good, the better, the best robe; a gift, the gift of grace; a blessing received from the Lord, and to be asked for of him:
so will we render the calves of our lips; not calves, bullocks, and oxen, for sacrifice, as under the law; but the sacrifices of praise and thanksgiving for pardoning grace, for a justifying righteousness, and for all good things: these are the fruit of the lips, as the apostle interprets it, Heb 13:15; and which are sacrifices more acceptable to God than calves of a year old, or an ox or bullock that has horns and hoofs, Ps 69:30. This shows that the text and context refer to Gospel times, to the times of the Messiah; in which the Jews themselves say all sacrifices will cease but the sacrifice of praise. The Targum is,
"turn to the worship of the Lord, and say, let it he with thee to forgive sins, and may we be received as good, and the words of our lips be accepted with thee as bullocks for good pleasure upon the altar.''
(a) "accipe bonum", Pagninus, Montanus: Munster, Cocceius, Schmidt, Burkius. (b) "Acceptum confer bonum", Junius & Tremellius, Piscator, Drusius.
John Wesley
14:2 Render - This will qualify and encourage us to give the sacrifices which are more pleasing to God than calves or oxen.
Robert Jamieson, A. R. Fausset and David Brown
14:2 Take with you words--instead of sacrifices, namely, the words of penitence here put in your mouths by God. "Words," in Hebrew, mean "realities," there being the same term for "words" and "things"; so God implies, He will not accept empty professions (Ps 78:36; Is 29:13). He does not ask costly sacrifices, but words of heartfelt penitence.
receive us graciously--literally "(for) good."
calves of our lips--that is, instead of sacrifices of calves, which we cannot offer to Thee in exile, we present the praises of our lips. Thus the exile, wherein the temple service ceased, prepared the way for the gospel time when the types of the animal sacrifices of the Old Testament being realized in Christ's perfect sacrifice once for all, "the sacrifice of praise to God continually that is the fruit of our lips" (Heb 13:14) takes their place in the New Testament.
14:314:3: Առէ՛ք ընդ ձեզ բանս՝ եւ դարձարո՛ւք առ Տէր Աստուած ձեր. եւ ասացէ՛ք ցնա. Կարօ՛ղ ես թողուլ զմեղս մեր զի մի՛ առնուցուք անիրաւութիւն, այլ ընդունիցիք զբարիս. եւ հատուսցուք զպտուղ շրթանց մերոց. եւ վայելեսցեն ՚ի բարութեան սիրտք ձեր։
3 Առէ՛ք այս խօսքերը ձեզ հետ,դարձէ՛ք ձեր Տէր Աստծուն եւ ասացէ՛ք նրան.«Դու կարո՛ղ ես ներել մեր մեղքերը, որ անիրաւութիւն չանենք,այլ բարին ընդունենք եւ հատուցենք քեզ մեր շրթունքների պտուղը.- եւ ձեր սրտերը բարութեան մէջ կը գտնեն: -
3 Ասորեստանցին մեզ պիտի չփրկէ. Ձիերու վրայ պիտի չհեծնենք Ու անգամ մըն ալ մեր ձեռքերուն գործին՝‘Մեր Աստուածն ես’ պիտի չըսենք, Քանզի որբը քեզմէ ողորմութիւն կը գտնէ»։
Առէք ընդ ձեզ բանս, եւ դարձարուք առ Տէր [145]Աստուած ձեր``, եւ ասացէք ցնա. [146]Կարող ես թողուլ զմեղս մեր, զի մի՛ առնուցուք անիրաւութիւն, այլ ընդունիցիք զբարիս``, եւ հատուսցուք զպտուղ շրթանց մերոց [147]եւ վայելեսցեն ի բարութեան սիրտք ձեր:

14:3: Առէ՛ք ընդ ձեզ բանս՝ եւ դարձարո՛ւք առ Տէր Աստուած ձեր. եւ ասացէ՛ք ցնա. Կարօ՛ղ ես թողուլ զմեղս մեր զի մի՛ առնուցուք անիրաւութիւն, այլ ընդունիցիք զբարիս. եւ հատուսցուք զպտուղ շրթանց մերոց. եւ վայելեսցեն ՚ի բարութեան սիրտք ձեր։
3 Առէ՛ք այս խօսքերը ձեզ հետ,դարձէ՛ք ձեր Տէր Աստծուն եւ ասացէ՛ք նրան.«Դու կարո՛ղ ես ներել մեր մեղքերը, որ անիրաւութիւն չանենք,այլ բարին ընդունենք եւ հատուցենք քեզ մեր շրթունքների պտուղը.- եւ ձեր սրտերը բարութեան մէջ կը գտնեն: -
3 Ասորեստանցին մեզ պիտի չփրկէ. Ձիերու վրայ պիտի չհեծնենք Ու անգամ մըն ալ մեր ձեռքերուն գործին՝‘Մեր Աստուածն ես’ պիտի չըսենք, Քանզի որբը քեզմէ ողորմութիւն կը գտնէ»։
zohrab-1805▾ eastern-1994▾ western am▾
14:214:3 Возьмите с собою {молитвенные} слова и обратитесь к Господу; говорите Ему:
14:3 λάβετε λαμβανω take; get μεθ᾿ μετα with; amid ἑαυτῶν εαυτου of himself; his own λόγους λογος word; log καὶ και and; even ἐπιστράφητε επιστρεφω turn around; return πρὸς προς to; toward κύριον κυριος lord; master τὸν ο the θεὸν θεος God ὑμῶν υμων your εἴπατε επω say; speak αὐτῷ αυτος he; him ὅπως οπως that way; how μὴ μη not λάβητε λαμβανω take; get ἀδικίαν αδικια injury; injustice καὶ και and; even λάβητε λαμβανω take; get ἀγαθά αγαθος good καὶ και and; even ἀνταποδώσομεν ανταποδιδωμι repay καρπὸν καρπος.1 fruit χειλέων χειλος lip; shore ἡμῶν ημων our
14:3 אַשּׁ֣וּר׀ ʔaššˈûr אַשּׁוּר Asshur לֹ֣א lˈō לֹא not יֹושִׁיעֵ֗נוּ yôšîʕˈēnû ישׁע help עַל־ ʕal- עַל upon סוּס֙ sûs סוּס horse לֹ֣א lˈō לֹא not נִרְכָּ֔ב nirkˈāv רכב ride וְ wᵊ וְ and לֹא־ lō- לֹא not נֹ֥אמַר nˌōmar אמר say עֹ֛וד ʕˈôḏ עֹוד duration אֱלֹהֵ֖ינוּ ʔᵉlōhˌênû אֱלֹהִים god(s) לְ lᵊ לְ to מַעֲשֵׂ֣ה maʕᵃśˈē מַעֲשֶׂה deed יָדֵ֑ינוּ yāḏˈênû יָד hand אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] בְּךָ֖ bᵊḵˌā בְּ in יְרֻחַ֥ם yᵊruḥˌam רחם have compassion יָתֹֽום׃ yāṯˈôm יָתֹום orphan
14:3. Assur non salvabit nos super equum non ascendemus nec dicemus ultra dii nostri opera manuum nostrarum quia eius qui in te est misereberis pupilliAssyria shall not save us, we will not ride upon horses, neither will we say any more: The works of our hands are our gods: for thou wilt have mercy on the fatherless that is in thee.
3. Asshur shall not save us; we will not ride upon horses: neither will we say any more to the work of our hands, our gods: for in thee the fatherless findeth mercy.
14:3. Assur will not save us; we will not ride on horses. Neither will we say any more, ‘The works of our hands are our gods,’ for those that are in you will have mercy on the orphan.”
14:3. Asshur shall not save us; we will not ride upon horses: neither will we say any more to the work of our hands, [Ye are] our gods: for in thee the fatherless findeth mercy.
Take with you words, and turn to the LORD: say unto him, Take away all iniquity, and receive [us] graciously: so will we render the calves of our lips:

14:3 Возьмите с собою {молитвенные} слова и обратитесь к Господу; говорите Ему: <<отними всякое беззаконие и прими во благо, и мы принесем жертву уст наших.
14:3
λάβετε λαμβανω take; get
μεθ᾿ μετα with; amid
ἑαυτῶν εαυτου of himself; his own
λόγους λογος word; log
καὶ και and; even
ἐπιστράφητε επιστρεφω turn around; return
πρὸς προς to; toward
κύριον κυριος lord; master
τὸν ο the
θεὸν θεος God
ὑμῶν υμων your
εἴπατε επω say; speak
αὐτῷ αυτος he; him
ὅπως οπως that way; how
μὴ μη not
λάβητε λαμβανω take; get
ἀδικίαν αδικια injury; injustice
καὶ και and; even
λάβητε λαμβανω take; get
ἀγαθά αγαθος good
καὶ και and; even
ἀνταποδώσομεν ανταποδιδωμι repay
καρπὸν καρπος.1 fruit
χειλέων χειλος lip; shore
ἡμῶν ημων our
14:3
אַשּׁ֣וּר׀ ʔaššˈûr אַשּׁוּר Asshur
לֹ֣א lˈō לֹא not
יֹושִׁיעֵ֗נוּ yôšîʕˈēnû ישׁע help
עַל־ ʕal- עַל upon
סוּס֙ sûs סוּס horse
לֹ֣א lˈō לֹא not
נִרְכָּ֔ב nirkˈāv רכב ride
וְ wᵊ וְ and
לֹא־ lō- לֹא not
נֹ֥אמַר nˌōmar אמר say
עֹ֛וד ʕˈôḏ עֹוד duration
אֱלֹהֵ֖ינוּ ʔᵉlōhˌênû אֱלֹהִים god(s)
לְ lᵊ לְ to
מַעֲשֵׂ֣ה maʕᵃśˈē מַעֲשֶׂה deed
יָדֵ֑ינוּ yāḏˈênû יָד hand
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
בְּךָ֖ bᵊḵˌā בְּ in
יְרֻחַ֥ם yᵊruḥˌam רחם have compassion
יָתֹֽום׃ yāṯˈôm יָתֹום orphan
14:3. Assur non salvabit nos super equum non ascendemus nec dicemus ultra dii nostri opera manuum nostrarum quia eius qui in te est misereberis pupilli
Assyria shall not save us, we will not ride upon horses, neither will we say any more: The works of our hands are our gods: for thou wilt have mercy on the fatherless that is in thee.
14:3. Assur will not save us; we will not ride on horses. Neither will we say any more, ‘The works of our hands are our gods,’ for those that are in you will have mercy on the orphan.”
14:3. Asshur shall not save us; we will not ride upon horses: neither will we say any more to the work of our hands, [Ye are] our gods: for in thee the fatherless findeth mercy.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
3-4. Пророк указывает, в чем именно должно состоять обращение народа к Иегове. Возьмите с собою слова: т. е. слова молитвенные, слова искреннего раскаяния во грехах и молитвы о прощении. Прими во благо, vekach tov, "прими благое", - т. е. вероятно, то доброе, что мы, обращающиеся желаем принести тебе, именно жертвы уст наших (Бродович). Обращение Израиля к Богу должно, по мысли пророка, состоять также в том, чтобы народ не надеялся на ассириян, или на военную силу (на кони), уповал только на Иегову и не служил идолам. У Тебя милосердие для сирот - в этом побуждение к покаянию и надежда на прощение. Отступление текста LXX от подлинника не подтверждается другими переводами. Слова слав. т. (ст. 3): можеши всяк отвращи грех читаются только в немногих греческих кодексах и могут считаться позднейшей вставкой.
Albert Barnes: Notes on the Bible - 1834
14:3: Asshur shall not save us - After prayer for pardon and for acceptance of themselves, and thanksgiving for acceptance, comes the promise not to fall back into their former sins. Trust in man, in their own strength, in their idols, had been their besetting sins. Now, one by one, they disavow them.
First, they disclaim trust in man, and making "flesh their arm" Jer 17:5. Their disclaimer of the help of the Assyrian, to whom they had so often betaken themselves against the will of God, contains, at once, that best earnest of true repentance, the renewal of the confession of past sins, and the promise to rely no more on any princes of this world, of whom he was then chief. The horse, in like way, is the symbol of any warlike strength of their own. As the Psalmist says, "Some put their trust in chariots and some in horses, but we will remember the name of the Lord our God" Psa 20:7; and, "a horse is a vain thing for safety, neither shall he deliver any by his great strength" Psa 33:17; and Solomon, "The horse is prepared for the day of battle but salvation is of the Lord" Pro 21:31. War was almost the only end for which the horse was used among the Jews. If otherwise, it was a matter of great and royal pomp. It was part of a standing army. Their kings were especially forbidden to "multiply horses" Deu 17:16 to themselves. Solomon, indeed, in his prosperity, broke this, as well as other commands of God. The pious king Hezekiah, although possessed at one time of large treasure, so kept that command as to furnish matter of mockery to Rabshakeh, the blaspheming envoy of Assyria, that he had neither horses nor horsemen Kg2 18:23. The horses being procured from Egypt Kg1 10:28, the commerce gave fresh occasion for idolatry.
Neither will we say anymore to the work of our hands, ye are our gods - This is the third disavowal. Since it was folly and sin to trust in the creatures which God had made, apart from God, how much more, to trust in things which they themselves had made, instead of God, and offensive to God!
For in Thee the fatherless findeth mercy - (or, O Thou, in whom). He is indeed fatherless who hath not God for his Father. They confess then, that they were and deserved to be thus "fatherless" and helpless, a prey to every oppressor; but they appeal to God by the title which He had taken, "the Father of the fatherless" Psa 68:5, that He would have mercy on them, who had no help but in Him. : "We promise this, they say, hoping in the help of Thy mercy, since it belongeth to Thee and is for Thy Glory to have mercy on the people which believeth in Thee, and to stretch forth Thine Hand, that they may be able to leave their wonted ills and amend their former ways."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:3: Asshur: Hos 5:13, Hos 7:11, Hos 8:9, Hos 12:1; Ch2 16:7; Psa 146:3; Jer 31:18-22
we will not: Deu 17:16; Psa 20:7, Psa 20:8, Psa 33:17; Isa 30:2, Isa 30:16, Isa 31:3, Isa 36:8
neither: Hos 14:8, Hos 2:17; Isa 1:29, Isa 2:20, Isa 27:9; Eze 36:25, Eze 37:23, Eze 43:7-9; Mic 5:10-14; Zac 13:2
for: Exo 22:22-24; Psa 10:14, Psa 68:5, Psa 146:9; Pro 23:10, Pro 23:11; Joh 14:18
Geneva 1599
14:3 Asshur shall (d) not save us; we will not ride upon horses: neither will we say any more to the work of our hands, [Ye are] our gods: for in thee the fatherless findeth mercy.
(d) We will forsake all vain confidence and pride.
John Gill
14:3 Ashur shall not save us,.... This is still a continuation of the words repenting and returning Israel are directed to make use of before the Lord, declaring they would not do any more as they had done; to Assyria, or the kings of Assyria, as the Targum, for help, and desire assistance, and expect deliverance and salvation from thence; see Hos 5:13;
we will not ride upon horses; to seek for help elsewhere; or go to Egypt for them, as they had done; or put their trust in them for safety, in a time of war; or think to make their escape by them when in danger; see Ps 20:8;
neither will we say any more to the work of our hands, ye are our gods; that is, say so to, or concerning, their idols, which were made by their hands, or by their orders, as they had formerly done to the golden calf in the wilderness, and to the calves at Dan and Bethel; see Ex 32:4; now, by all these expressions is meant, that they would determine not to put any confidence in any creature, or in any creature performance; that they would not trust in their own merits, but in the mercy of God through Christ for the of their sins; nor in any works of righteousness for their justification before God, and acceptance with him; nor expect salvation in any other way than by the free grace of God, and his abundant mercy in Christ:
for in thee the fatherless findeth mercy; and in thee only; hereby declaring that the Lord was the only Saviour; that there was salvation in Christ, and in no other; and that they would have no other saviour but him; that they would look to the mercy of God proclaimed in him, and communicated from and through him, the mercy seat, and to his mercy alone for eternal life; in whom the most destitute persons, as the fatherless, who are destitute of friends, of help and assistance, of counsel and advice, find favour, kindness, and mercy, even such as are most hopeless and helpless; which is a great encouragement to look to the Lord, to trust in him, and hope in his mercy.
John Wesley
14:3 The fatherless - All that are destitute of strength in themselves, and destitute of help from others; all that being sensible of their own helpless condition, look for it from God, who hath power, mercy, and wisdom to help. Mercy - Both the fountain and streams of goodness too, free grace, and rich bounty.
Robert Jamieson, A. R. Fausset and David Brown
14:3 Three besetting sins of Israel are here renounced, trust in Assyria, application to Egypt for its cavalry (forbidden, Deut 17:16; compare Hos 7:11; Hos 11:5; Hos 12:1; 4Kings 17:4; Ps 33:17; Is 30:2, Is 30:16; Is 31:1), and idolatry.
fatherless--descriptive of the destitute state of Israel, when severed from God, their true Father. We shall henceforth trust in none but Thee, the only Father of the fatherless, and Helper of the destitute (Ps 10:14; Ps 68:5); our nation has experienced Thee such in our helpless state in Egypt, and now in a like state again our only hope is Thy goodness.
14:414:4: Ասորեստանեայն ո՛չ փրկէ զմեզ, եւ յերիվարս ո՛չ հեծցուք. եւ մի՛ եւս ասասցուք Աստուա՛ծ մեզ զձեռագործս մեր. զի որ ՚ի քեզդ է՝ ողորմեսցի՛ որբոց[10468]։ [10468] Ոմանք. Աստուածս ձեռագործս։
4 Ասորեստանը չի փրկի մեզ,եւ մենք ձի չենք հեծնիու այլեւս մեր ձեռակերտներին “աստուած մեր” չենք ասի,որովհետեւ նա, որ քո մէջ է, կը գթայ որբերին»:
4 Անոնց անհաւատութիւնը պիտի բժշկեմ, Զանոնք յօժարութեամբ պիտի սիրեմ։Քանզի իմ բարկութիւնս անոնցմէ վերցուեցաւ։
Ասորեստանեայն ոչ փրկէ զմեզ, եւ յերիվարս ոչ հեծցուք. եւ մի՛ եւս ասասցուք Աստուած մեզ զձեռագործս մեր. զի որ [148]ի քեզդ է` ողորմեսցի որբոց:

14:4: Ասորեստանեայն ո՛չ փրկէ զմեզ, եւ յերիվարս ո՛չ հեծցուք. եւ մի՛ եւս ասասցուք Աստուա՛ծ մեզ զձեռագործս մեր. զի որ ՚ի քեզդ է՝ ողորմեսցի՛ որբոց[10468]։
[10468] Ոմանք. Աստուածս ձեռագործս։
4 Ասորեստանը չի փրկի մեզ,եւ մենք ձի չենք հեծնիու այլեւս մեր ձեռակերտներին “աստուած մեր” չենք ասի,որովհետեւ նա, որ քո մէջ է, կը գթայ որբերին»:
4 Անոնց անհաւատութիւնը պիտի բժշկեմ, Զանոնք յօժարութեամբ պիտի սիրեմ։Քանզի իմ բարկութիւնս անոնցմէ վերցուեցաւ։
zohrab-1805▾ eastern-1994▾ western am▾
14:314:4 Ассур не будет уже спасать нас; не станем садиться на коня и не будем более говорить изделию рук наших: боги наши; потому что у Тебя милосердие для сирот>>.
14:4 Ασσουρ ασσουρ not μὴ μη not σώσῃ σωζω save ἡμᾶς ημας us ἐφ᾿ επι in; on ἵππον ιππος horse οὐκ ου not ἀναβησόμεθα αναβαινω step up; ascend οὐκέτι ουκετι no longer μὴ μη not εἴπωμεν επω say; speak θεοὶ θεος God ἡμῶν ημων our τοῖς ο the ἔργοις εργον work τῶν ο the χειρῶν χειρ hand ἡμῶν ημων our ὁ ο the ἐν εν in σοὶ σοι you ἐλεήσει ελεεω show mercy; have mercy on ὀρφανόν ορφανος orphaned
14:4 אֶרְפָּא֙ ʔerpˌā רפא heal מְשׁ֣וּבָתָ֔ם mᵊšˈûvāṯˈām מְשׁוּבָה apostasy אֹהֲבֵ֖ם ʔōhᵃvˌēm אהב love נְדָבָ֑ה nᵊḏāvˈā נְדָבָה free will כִּ֛י kˈî כִּי that שָׁ֥ב šˌāv שׁוב return אַפִּ֖י ʔappˌî אַף nose מִמֶּֽנּוּ׃ mimmˈennû מִן from
14:4. sanabo contritiones eorum diligam eos spontanee quia aversus est furor meus ab eoI will heal their breaches, I will love them freely: for my wrath is turned away from them.
4. I will heal their backsliding, I will love them freely: for mine anger is turned away from him.
14:4. I will heal their contrition; I will love them spontaneously. For my wrath has been turned away from them.
14:4. I will heal their backsliding, I will love them freely: for mine anger is turned away from him.
Asshur shall not save us; we will not ride upon horses: neither will we say any more to the work of our hands, [Ye are] our gods: for in thee the fatherless findeth mercy:

14:4 Ассур не будет уже спасать нас; не станем садиться на коня и не будем более говорить изделию рук наших: боги наши; потому что у Тебя милосердие для сирот>>.
14:4
Ασσουρ ασσουρ not
μὴ μη not
σώσῃ σωζω save
ἡμᾶς ημας us
ἐφ᾿ επι in; on
ἵππον ιππος horse
οὐκ ου not
ἀναβησόμεθα αναβαινω step up; ascend
οὐκέτι ουκετι no longer
μὴ μη not
εἴπωμεν επω say; speak
θεοὶ θεος God
ἡμῶν ημων our
τοῖς ο the
ἔργοις εργον work
τῶν ο the
χειρῶν χειρ hand
ἡμῶν ημων our
ο the
ἐν εν in
σοὶ σοι you
ἐλεήσει ελεεω show mercy; have mercy on
ὀρφανόν ορφανος orphaned
14:4
אֶרְפָּא֙ ʔerpˌā רפא heal
מְשׁ֣וּבָתָ֔ם mᵊšˈûvāṯˈām מְשׁוּבָה apostasy
אֹהֲבֵ֖ם ʔōhᵃvˌēm אהב love
נְדָבָ֑ה nᵊḏāvˈā נְדָבָה free will
כִּ֛י kˈî כִּי that
שָׁ֥ב šˌāv שׁוב return
אַפִּ֖י ʔappˌî אַף nose
מִמֶּֽנּוּ׃ mimmˈennû מִן from
14:4. sanabo contritiones eorum diligam eos spontanee quia aversus est furor meus ab eo
I will heal their breaches, I will love them freely: for my wrath is turned away from them.
4. I will heal their backsliding, I will love them freely: for mine anger is turned away from him.
14:4. I will heal their contrition; I will love them spontaneously. For my wrath has been turned away from them.
14:4. I will heal their backsliding, I will love them freely: for mine anger is turned away from him.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
4 I will heal their backsliding, I will love them freely: for mine anger is turned away from him. 5 I will be as the dew unto Israel: he shall grow as the lily, and cast forth his roots as Lebanon. 6 His branches shall spread, and his beauty shall be as the olive tree, and his smell as Lebanon. 7 They that dwell under his shadow shall return; they shall revive as the corn, and grow as the vine: the scent thereof shall be as the wine of Lebanon.
We have here an answer of peace to the prayers of returning Israel. They seek God's face, and they shall not seek in vain. God will be sure to meet those in a way of mercy who return to him in a way of duty. If we speak to God in good prayers, God will speak to us in good promises, as he answered the angel with good words and comfortable words, Zech. i. 13. If we take with us the foregoing words in our coming to God, we may take home with us these following words for our faith to feast upon; and see how these answer those.
I. Do they dread and deprecate God's displeasure, and therefore return to him? He assures them that, upon their submission, his anger is turned away from them. This is laid as the ground of all the other favours here promised. I will do so and so, for my anger is turned away, and thereby a door is opened for all good to flow to them, Isa. xii. 1. Note, Though God is justly and greatly angry with sinners, yet he is not implacable in his anger; it may be turned away; it shall be turned away, from those that turn away from their iniquity. God will be reconciled to those that are reconciled to him and to his whole will.
II. Do they pray for the taking away of iniquity? He assures them that he will heal their backslidings; so he promised, Jer. iii. 22. Note, Though backslidings from God are the dangerous diseases and wounds of the soul, yet they are not incurable, for God has graciously promised that if backsliding sinners will apply to him as their physician, and comply with his methods, he will heal their backslidings. He will heal the guilt of their backslidings by pardoning mercy and their bent to backslide by renewing grace. Their iniquity shall not be their ruin.
III. Do they pray that God will receive them graciously? In answer to that, behold, it is promised, I will love them freely. God had hated them while they went on sin (ch. ix. 15); but now that they return and repent he loves them, not only ceases to be angry with them, but takes complacency in them and designs their good. He loves them freely, with an absolute entire love (so some), so that there are no remains of his former displeasure, with a liberal bountiful love (so others); he will be open-handed in his love to them, and will think nothing too much to bestow upon them or to do for them. Or with a cheerful willing love; he will love them without reluctancy or renitency. He will not say in the day of thy repentance, How shall I receive thee again? as he said in the day of thy apostasy, How shall I give thee up? Or with an unmerited preventing love. Whom God loves he loves freely, not because they deserve it, but of his own good pleasure. He loves because he will love, Deut. vii. 7, 8.
IV. Do they pray that God will give good, will make them good? In answer to that, behold, it is promised, I will be as the dew unto Israel, v. 5. Observe,
1. What shall be the favour God will bestow upon them. It is the blessing of their father Jacob, God give thee the dew of heaven, Gen. xxvii. 28. Nay, what they need God will not only give them, but he will himself be that to them, all that which they need: I will be as the dew unto Israel. This ensures spiritual blessings in heavenly things; and it follows upon the healing of their backslidings, for pardoning mercy is always accompanied with renewing grace. Note, To Israelites indeed God himself will be as the dew. He will instruct them; his doctrine shall drop upon them as the dew, Deut. xxxii. 2. They shall know more and more of him, for he will come to them as the rain, Hos. vi. 3. He will refresh them with his comforts, so that their souls shall be as a watered garden, Isa. lviii. 11. He will be to true penitents as the dew to Israel when they were in the wilderness, dew that had manna in it, Exod. xvi. 14; Num. xi. 9. The graces of the Spirit are the hidden manna, hidden in the dew; God will give them bread from heaven, as he did to Israel in the dew in abundance, John i. 16.
2. What shall be the fruit of that favour which shall be produced in them. The grace thus freely bestowed on them shall not be in vain. Those souls, those Israelites, to whom God is as the dew, on whom his grace distils,
(1.) Shall be growing. The bad being by the grace of God made good, they shall by the same grace be made better; for grace, wherever it is true, is growing. [1.] They shall grow upwards, and be more flourishing, shall grow as the lily, or (as some read it) shall blossom as the rose. The growth of the lily, as that of all bulbous roots, is very quick and speedy. The root of the lily seems lost in the ground all winter, but, when it is refreshed with the dews of the spring, it starts up in a little time; so the grace of God improves young converts sometimes very fast. The lily, when it has come to its height, is a lovely flower (Matt. vi. 29), so grace is the comeliness of the soul, Ezek. xvi. 14. It is the beauty of holiness that is produced by the dew of the morning, Ps. cx. 3. [2.] They shall grow downwards, and be more firm. The lily indeed grows fast, and grows fine, but it soon fades and is easily plucked up; and therefore it is here promised to Israel that with the flower of the lily he shall have the root of the cedar: He shall cast forth his roots as Lebanon, as the trees of Lebanon, which, having taken deep root, cannot be plucked up, Amos ix. 15. Note, Spiritual growth consists most in the growth of the root, which is out of sight. The more we depend upon Christ and draw sap and virtue from him, the more we act in religion from a principle and the more steadfast and resolved we are in it, the more we cast forth our roots. [3.] They shall grow round about (v. 6): His branches shall spread on all sides. And (v. 7) he shall grow as the vine, whose branches extend furthest of any tree. Joseph was to be a fruitful bough, Gen. xlix. 22. When many are added to the church from without, when a hopeful generation rises up, then Israel's branches spread. When particular believers abound in good works, and increase in the knowledge of God and in every good gift, then their branches may be said to spread. The inward man is renewed day by day.
(2.) They shall be graceful and acceptable both to God and man. Grace is the amiable thing, and makes those that have it truly amiable. They are here compared to such trees as are pleasant, [1.] To the sight: His beauty shall be as the olive-tree, which is always green. The Lord called thy name a green olive-tree, Jer. xi. 16. Ordinances are the beauty of the church, and in them it is, and shall be, ever green. Holiness is the beauty of a soul; when those that believe with the heart make profession with the mouth, and justify and adorn that profession with an agreeable conversation, then their beauty is as the olive-tree, Ps. lii. 8. It is a promise to the trees of righteousness that their leaf shall not wither. [2.] To the smell: His smell shall be as Lebanon (v. 6) and his scent as the wine of Lebanon, v. 7. This was the praise of their father Jacob, The smell of my son is as the smell of a field which the Lord has blessed, Gen. xxvii. 27. The church is compared to a garden of spices (Cant. iv. 12, 14), which all her garments smell of. True believers are acceptable to God and approved of men. God smells a sweet savour from their spiritual sacrifices (Gen. viii. 21), and they are accepted of the multitude of the brethren. Grace is the perfume of the soul, the perfume of the name, makes it like a precious ointment, Eccl. vii. 1. The memorial thereof shall be as the wine of Lebanon (so the margin reads it), not only their reviving comforts now, but their surviving honours when they are gone, shall be as the wine of Lebanon, that has a delicate flavour. Flourishing churches have their faith spoken of throughout the world (Rom. i. 8) and leave their name to be remembered (Ps. xlv. 17); and the memory of flourishing saints is blessed, and shall be so, as theirs who by faith obtained a good report.
(3.) They shall be fruitful and useful. The church is compared here to the vine and the olive, which brings forth useful fruits, to the honour of God and man. Nay, the very shadow of the church shall be agreeable (v. 7): Those that dwell under his shadow shall return--under God's shadow (so some), under the shadow of the Messias, so the Chaldee. Believers dwell under God's shadow (Ps. xci. 1), and there they are and may be safe and easy. But it is rather under the shadow of Israel, under the shadow of the church. Note, God's promises pertain to those, and those only, that dwell under the church's shadow, that attend on God's ordinances and adhere to his people, not those that flee to that shadow only for shelter in a hot gleam, but those that dwell under it. Ps. xxvii. 4. We may apply it to particular believers; when a man is effectually brought home to God all that dwell under his shadow--children, servants, subjects, friends. This day has salvation come to this house. Those that dwell under the shadow of the church shall return; their drooping spirits shall return, and they shall be refreshed and comforted. He restores my soul, Ps. xxiii. 3. They shall revive as the corn, which, when it is sown, dies first, and then revives, and brings forth much fruit, John xii. 24. It is promised that God's people shall be blessings to the world, as corn and wine are. And a very great and valuable mercy it is to be serviceable to our generation. Comfort and honour attend it.
Adam Clarke: Commentary on the Bible - 1831
14:4: I will heal their backsliding - Here is the answer of God to these prayers and resolutions. See its parts: -
1. Ye have backslidden and fallen, and are grievously and mortally wounded by that fall; but I, who am the Author of life, and who redeem from death, will heal all these wounds and spiritual diseases.
2. I will love them freely - נדבה nedabah, after a liberal, princely manner. I will love them so as to do them incessant good. It shall not be a love of affection merely, but shall be a beneficial love. A love that not only feels delight in itself, but fills them with delight who are its objects, by making them unutterably and supremely happy.
3. For mine anger is turned away from him - Because he has turned back to me. Thus God and man become friends.
Albert Barnes: Notes on the Bible - 1834
14:4: I will heal their backsliding - God, in answer, promises to "heal" that wound of their souls, from where every other evil came, their fickleness and unsteadfastness. Hitherto, this had been the characteristic of Israel. "Within a while they forgat His works, and would not abide His counsels" Psa 106:13. "They forgat what He had done. Their heart was not whole with Him; neither continued they steadfast in His covenant. They turned back and tempted God. They kept not His testimonies, but turned back and fell way like their forefathers, starting aside like a broken bow" Psa 78:12, Psa 78:37, Psa 78:42, Psa 78:57-58. Steadfastness to the end is the special gift of the Gospel. "Lo, I am with you alway, even unto the end of the world. The gates of hell shall not pRev_ail against it" Mat 28:20; Mat 16:18. And to individuals, "Jesus, having loved His own, loved them unto the end" Joh 13:1. In healing that disease of unsteadfastness, God healed all besides. This He did to all, wheresoever or howsoever dispersed, who received the Gospel; this He doth still; and this He will do completely in the end, when "all Israel shall be saved."
I will love them freely - that is, as the word means, "impelled" thereto by Himself alone, and so, (as used of God) moved by His own Essential Bountifulness, the exceedling greatness of His Goodness, largely, bountifully. God "loves" us "freely" in loving us against our deserts, because He "is love;" He "loves" us "freely" in that He freely became Man, and, having become Man freely shed His Blood for the remission of our sins, freely forgave our sins; He "loves" us "freely," in "giving us grace, according to the good pleasure of His will" Eph 1:5, to become pleasing to Him, and causing all good in us; He "loves" us "freely," in rewarding infinitely the good which we have from "Him." : "More manifestly here speaketh the Person of the Saviour Himself, promising His own Coming to the salvation of penitents, with sweetly sounding promise, with sweetness full of grace."
For Mine anger is turned away from him - As He says, "In My wrath I smote thee; but in My favor have I had mercy on thee" Isa 60:10. He doth not withhold only, or suspend His anger, but He taketh it away wholly. So the Psalmist saith, "Thou hast forgiven the iniquity of Thy people; Thou hast covered all their sin; Thou hast taken away all Thy wrath; Thou hast turned from the fierceness of Thine anger" Psa 85:2-3.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:4: heal: Hos 11:7; Exo 15:26; Isa 57:18; Jer 3:22, Jer 5:6, Jer 8:22, Jer 14:7, Jer 17:14, Jer 33:6; Mat 9:12, Mat 9:13
I will love: Deu 7:7, Deu 7:8; Zep 3:17; Rom 3:24; Eph 1:6, Eph 2:4-9; Ti2 1:9; Tit 3:4
for: Num 25:4, Num 25:11; Psa 78:38; Isa 12:1; Co2 5:19-21
Carl Friedrich Keil and Franz Delitzsch
14:4
"I will heal their apostasy, will love them freely: for my wrath has turned away from it. Hos 14:5. I will be like dew for Israel: it shall blossom like the lily, and strike its roots like Lebanon. Hos 14:6. Its shoots shall go forth, and its splendour shall become like the olive-tree, and its smell like Lebanon. Hos 14:7. They that dwell in its shadow shall give life to corn again; and shall blossom like the vine: whose glory is like the wine of Lebanon. Hos 14:8. Ephraim: What have I further with the idols? I hear, and look upon him: I, like a bursting cypress, in me is thy fruit found." The Lord promises first of all to heal their apostasy, i.e., all the injuries which have been inflicted by their apostasy from Him, and to love them with perfect spontaneity (nedâbhâh an adverbial accusative, promta animi voluntate), since His anger, which was kindled on account of its idolatry, had now turned away from it (mimmennū, i.e., from Israel). The reading mimmennı̄ (from me), which the Babylonian Codices have after the Masora, appears to have originated in a misunderstanding of Jer 2:35. This love of the Lord will manifest itself in abundant blessing. Jehovah will be to Israel a refreshing, enlivening dew (cf. Is 26:19), through which it will blossom splendidly, strike deep roots, and spread its shoots far and wide. "Like the lily:" the fragrant white lily, which is very common in Palestine, and grows without cultivation, and "which is unsurpassed in its fecundity, often producing fifty bulbs from a single root" (Pliny h. n. xxi. 5). "Strike roots like Lebanon," i.e., not merely the deeply rooted forest of Lebanon, but the mountain itself, as one of the "foundations of the earth" (Mic 6:2). The deeper the roots, the more the branches spread and cover themselves with splendid green foliage, like the evergreen and fruitful olive-tree (Jer 11:16; Ps. 52:10). The smell is like Lebanon, which is rendered fragrant by its cedars and spices (Song 4:11). The meaning of the several features in the picture has been well explained by Rosenmller thus: "The rooting indicates stability: the spreading of the branches, propagation and the multitude of inhabitants; the splendour of the olive, beauty and glory, and that constant and lasting; the fragrance, hilarity and loveliness." In Hos 14:7 a somewhat different turn is given to the figure. The comparison of the growth and flourishing of Israel to the lily and to a tree, that strikes deep roots and spreads its green branches far and wide, passes imperceptibly into the idea that Israel is itself the tree beneath whose shade the members of the nation flourish with freshness and vigour. ישׁוּבוּ is to be connected adverbially with יהיּוּ. Those who sit beneath the shade of Israel, the tree that is bursting into leaf, will revive corn, i.e., cause it to return to life, or produce it for nourishment, satiety, and strengthening. Yea, they themselves will sprout like the vine, whose remembrance is, i.e., which has a renown, like the wine of Lebanon, which has been celebrated from time immemorial (cf. Plin. h. n. xiv. 7; Oedmann, Verbm. Sammlung aus der Naturkunde, ii. p. 193; and Rosenmller, Bibl. Althk. iv. 1, p. 217). The divine promise closes in Hos 14:9 with an appeal to Israel to renounce idols altogether, and hold fast by the Lord alone as the source of its life. Ephraim is a vocative, and is followed immediately by what the Lord has to say to Ephraim, so that we may supply memento in thought. מה־לּי עוד לע, what have I yet to do with idols? (for this phrase, compare Jer 2:18); that is to say, not "I have now to contend with thee on account of the idols (Schmieder), nor "do not place them by my side any more" (Ros.); but, "I will have nothing more to do with idols," which also implies that Ephraim is to have nothing more to do with them. To this there is appended a notice of what God has done and will do for Israel, to which greater prominence is given by the emphatic אני: I, I hearken (‛ânı̄thı̄ a prophetic perfect), and look upon him. שׁוּר, to look about for a person, to be anxious about him, or care for him, as in Job 24:15. The suffix refers to Ephraim. In the last clause, God compares Himself to a cypress becoming green, not only to denote the shelter which He will afford to the people, but as the true tree of life, on which the nation finds its fruits - a fruit which nourishes and invigorates the spiritual life of the nation. The salvation which this promise sets before the people when they shall return to the Lord, is indeed depicted, according to the circumstances and peculiar views prevailing under the Old Testament, as earthly growth and prosperity; but its real nature is such, that it will receive a spiritual fulfilment in those Israelites alone who are brought to belief in Jesus Christ.
Geneva 1599
14:4 (e) I will heal their backsliding, I will love them freely: for mine anger is turned away from him.
(e) He declares how ready God is to receive those that do repent.
John Gill
14:4 I will heal their backslidings,.... This and what follows is the Lord's answer to the above prayer; and this clause particularly is an answer to that petition, "take away all iniquity", Hos 14:2; sins are diseases, natural and hereditary, nauseous and loathsome, mortal, and incurable but by the grace of God, and blood of Christ; backslidings are relapses, which are dangerous things; Christ is the only Physician, who heals all the diseases of sin, and these relapses also; he will do it, he has promised it, and never turns away any that apply to him for it; and which he does by a fresh application of his blood, whereby he takes away sin, heals the conscience wounded with it, and restores peace and comfort; which is a great encouragement to take words, and return unto him; see Hos 6:1;
I will love them freely; this is in answer to that petition, "receive us, graciously"; or "receive good", or rather "give good", Hos 14:2; not that the love of God or Christ begins when sinners repent and turn to him, or he applies his pardoning grace, since his love is from everlasting; but that in so doing he manifests his love, and will continue in it, nor shall anything separate from it: and this love, as it is freely set upon the objects of it, without any merits of theirs, or any motives in them, but flows from the free sovereign will and pleasure of God in Christ; so it is as freely manifested, and continues upon the same bottom, and is displayed in a most liberal and profuse donation of blessings of grace to them: this love is free in its original, and is liberal and bountiful in the effects of it; and makes the objects of it a free, willing, and bountiful people too:
for mine anger is turned away from him: from Israel, which, under former dispensations of Providence, seemed to be towards him, at least when under his frowns, resentment, and displeasure, as is the case of that people at this day; but when they shall return to the Lord, and he shall manifest and apply his pardoning grace to them, his anger will appear no more, and they shall be in a very happy and comfortable condition, as Israel or the church declares, Is 12:1; which refers to the same times as these words do; see Rom 11:26; and compare Ps 85:2; where a manifestation of pardoning grace is called the Lord's turning himself from the fierceness of his anger; and especially this suits with Gospel times, satisfaction being made for sin by the sacrifice of Christ.
Robert Jamieson, A. R. Fausset and David Brown
14:4 God's gracious reply to their self-condemning prayer.
backsliding--apostasy: not merely occasional backslidings. God can heal the most desperate sinfulness [CALVIN].
freely--with a gratuitous, unmerited, and abundant love (Ezek 16:60-63). So as to the spiritual Israel (Jn 15:16; Rom 3:24; Rom 5:8; 1Jn 4:10).
14:514:5: Բժշկեցից զբնակութիւնս նոցա. եւ սիրեցի՛ց զնոսա համօրէն. զի դարձա՛ւ բարկութիւն իմ ՚ի նոցանէ։
5 «Կը վերականգնեմ նրանց բնակարաններըեւ ամբողջ սրտով կը սիրեմ նրանց,որովհետեւ անցաւ նրանց դէմ ունեցած իմ բարկութիւնը:
5 Իսրայէլին ցօղի պէս պիտի ըլլամ, Անիկա շուշանի պէս պիտի ծաղկի Եւ իր արմատները Լիբանանի եղեւիններուն պէս պիտի արձակէ։
Բժշկեցից զբնակութիւնս նոցա, եւ սիրեցից զնոսա համօրէն``. զի դարձաւ բարկութիւն իմ ի նոցանէ:

14:5: Բժշկեցից զբնակութիւնս նոցա. եւ սիրեցի՛ց զնոսա համօրէն. զի դարձա՛ւ բարկութիւն իմ ՚ի նոցանէ։
5 «Կը վերականգնեմ նրանց բնակարաններըեւ ամբողջ սրտով կը սիրեմ նրանց,որովհետեւ անցաւ նրանց դէմ ունեցած իմ բարկութիւնը:
5 Իսրայէլին ցօղի պէս պիտի ըլլամ, Անիկա շուշանի պէս պիտի ծաղկի Եւ իր արմատները Լիբանանի եղեւիններուն պէս պիտի արձակէ։
zohrab-1805▾ eastern-1994▾ western am▾
14:414:5 Уврачую отпадение их, возлюблю их по благоволению; ибо гнев Мой отвратился от них.
14:5 ἰάσομαι ιαομαι heal τὰς ο the κατοικίας κατοικια settlement αὐτῶν αυτος he; him ἀγαπήσω αγαπαω love αὐτοὺς αυτος he; him ὁμολόγως ομολογως since; that ἀπέστρεψεν αποστρεφω turn away; alienate ἡ ο the ὀργή οργη passion; temperament μου μου of me; mine ἀπ᾿ απο from; away αὐτῶν αυτος he; him
14:5 אֶהְיֶ֤ה ʔehyˈeh היה be כַ ḵa כְּ as † הַ the טַּל֙ ṭṭˌal טַל dew לְ lᵊ לְ to יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel יִפְרַ֖ח yifrˌaḥ פרח sprout כַּ ka כְּ as † הַ the שֹּֽׁושַׁנָּ֑ה ššˈôšannˈā שׁוּשַׁן lily וְ wᵊ וְ and יַ֥ךְ yˌaḵ נכה strike שָׁרָשָׁ֖יו šorāšˌāʸw שֹׁרֶשׁ root כַּ ka כְּ as † הַ the לְּבָנֹֽון׃ llᵊvānˈôn לְבָנֹון Lebanon
14:5. ero quasi ros Israhel germinabit quasi lilium et erumpet radix eius ut LibaniI will be as the dew, Israel shall spring as the lily, and his root shall shoot forth as that of Libanus.
5. I will be as the dew unto Israel: he shall blossom as the lily, and cast forth his roots as Lebanon.
14:5. I will be like the dew; Israel will spring forth like the lily, and his root will spread out like that of the cedars of Lebanon.
14:5. I will be as the dew unto Israel: he shall grow as the lily, and cast forth his roots as Lebanon.
I will heal their backsliding, I will love them freely: for mine anger is turned away from him:

14:5 Уврачую отпадение их, возлюблю их по благоволению; ибо гнев Мой отвратился от них.
14:5
ἰάσομαι ιαομαι heal
τὰς ο the
κατοικίας κατοικια settlement
αὐτῶν αυτος he; him
ἀγαπήσω αγαπαω love
αὐτοὺς αυτος he; him
ὁμολόγως ομολογως since; that
ἀπέστρεψεν αποστρεφω turn away; alienate
ο the
ὀργή οργη passion; temperament
μου μου of me; mine
ἀπ᾿ απο from; away
αὐτῶν αυτος he; him
14:5
אֶהְיֶ֤ה ʔehyˈeh היה be
כַ ḵa כְּ as
הַ the
טַּל֙ ṭṭˌal טַל dew
לְ lᵊ לְ to
יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel
יִפְרַ֖ח yifrˌaḥ פרח sprout
כַּ ka כְּ as
הַ the
שֹּֽׁושַׁנָּ֑ה ššˈôšannˈā שׁוּשַׁן lily
וְ wᵊ וְ and
יַ֥ךְ yˌaḵ נכה strike
שָׁרָשָׁ֖יו šorāšˌāʸw שֹׁרֶשׁ root
כַּ ka כְּ as
הַ the
לְּבָנֹֽון׃ llᵊvānˈôn לְבָנֹון Lebanon
14:5. ero quasi ros Israhel germinabit quasi lilium et erumpet radix eius ut Libani
I will be as the dew, Israel shall spring as the lily, and his root shall shoot forth as that of Libanus.
5. I will be as the dew unto Israel: he shall blossom as the lily, and cast forth his roots as Lebanon.
14:5. I will be like the dew; Israel will spring forth like the lily, and his root will spread out like that of the cedars of Lebanon.
14:5. I will be as the dew unto Israel: he shall grow as the lily, and cast forth his roots as Lebanon.
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
5. Уврачую отпадение их (meschubotam - отступничество), возлюблю их по благоволению. LXX читали moschubotam и потому перевели - "исцелю селения их", разумея восстановление селений Израильских, после плена. Вместо слов по благоволению (nedavam - добровольно) в слав. "явленно" (dmoligwV), т. е. так, чтобы все видели и знали, возлюблю особенно.
Adam Clarke: Commentary on the Bible - 1831
14:5: I will be as the dew unto Israel - On these metaphors I gladly avail myself of the elegant and just observations of Bp. Lowth. "These verses (Hos 14:5-7) contain gracious promises of God's favor and blessings upon Israel's conversion. In the fifth verse, it is described by that refreshment which copious dews give to the grass in summer. If we consider the nature of the climate, and the necessity of dews in so hot a country, not only to refresh, but likewise to preserve life; if we consider also the beauty of the oriental lilies, the fragrance of the cedars which grow upon Lebanon, the beauteous appearance which the spreading olive trees afforded, the exhilarating coolness caused by the shade of such trees, and the aromatic smell exhaled by the cedars; we shall then partly understand the force of the metaphors here employed by the prophet; but their full energy no one can conceive, till he feels both the want, and enjoys the advantage, of the particulars referred to in that climate where the prophet wrote." - Lowth's twelfth and nineteenth prelection; and Dodd on the place.
What a glorious prophecy! What a wonderful prophet! How sublime, how energetic, how just! The great master prophet, Isaiah, alone could have done this better. And these promises are not for Israel merely after the flesh; they are for all the people of God. We have a lot and portion in the matter; God also places his love upon us. Here the reader must feel some such sentiment as the shepherd in Virgil, when enraptured with the elegy which his associate had composed on their departed friend. The phraseology and metaphors are strikingly similar; and therefore I shall produce it.
Tale tuum carmen nobis, divine poeta,
Quale sopor fesses in gramine, quale per aestum
Dulcis aquae saliente sitim restinguere rivo.
Nec calamis solum aequiparas, sed voce magistrum.
Fortunate puer! tu nunc eris alter ab illo.
Nos tamen haec quocunque modo tibi nostra vicissim
Dicemus, Daphninque tuum tollemus ad astra:
Daphnin ad astra feremus: amavit nos quoque Daphnis.
Virgil. Ecl. v., ver. 45.
"O heavenly poet, such thy verse appears,
So sweet, so charming to my ravish'd ears,
As to the weary swain with cares oppress'd,
Beneath the sylvan shade, refreshing rest;
As to the feverish traveler, when first
He finds a crystal stream to quench his thirst.
In singing, as in piping, you excel;
And scarce your master could perform so well.
O fortunate young man! at least your lays
Are next to his, and claim the second praise.
Such as they are, my rural songs I join
To raise your Daphnis to the powers divine;
For Daphnis was my friend, as well as thine."
Albert Barnes: Notes on the Bible - 1834
14:5: I will be as the dew unto Israel - Before, He had said, "his spring shall become dry and his fountain shall be dried up" Hos 13:15. Now again He enlarges the blessing; their supply shall be unfailing, for it shall be from God; yea, God Himself shall be that blessing; "I will be the dew; descending on the mown grass" Psa 72:6, to quicken and refresh it; descending, Himself, into the dried and parched and sere hearts of men, as He saith, "We will come unto him and make Our abode in him" Joh 14:23. The grace of God, like the dew, is not given once for all, but is, day by day, waited for, and, day by day, renewed. Yet doth it not pass away, like the fitful goodness Joh 6:4 of God's former people, but turns into the growth and spiritual substance of those on whom it descends.
He shall grow as the lily - No one image can exhibit the manifold grace of God in those who are His own, or the fruits of that grace. So the prophet adds one image to another, each supplying a distinct likeness of a distinct grace or excellence. The "lily" is the emblem of the beauty and purity of the soul in grace; the "cedar" of Lebanon, of its strength and deep-rootedness, its immovableness and uprightness; the evergreen "olive tree" which "remaineth in its beauty both winter and summer," of the unvarying presence of Divine Grace, continually, supplying an eversustained freshness, and issuing in fruit; and the fragrance of the aromatic plants with which the lower parts of Mount Lebanon are decked, of its loveliness and sweetness; as a native explains this , "he takes a second comparison from Mount Lebanon for the abundance of aromatic things and odoriferous flowers."
Such are the myrtles and lavender and the odoriferous reed; from which "as you enter the valley" (between Lebanon and Anti-lebanon) "straightway the scent meets you." All these natural things are established and well-known symbols of things spiritual. The lily, so called in Hebrew from its dazzling whiteness, is, in the Canticles Sol 2:1-2, the emblem of souls in which Christ takes delight. The lily multiplies exceedingly : yet hath it a weak root and soon fadeth. The prophet, then, uniteth with these, plants of unfading green, and deep root. The seed which "had no root," our Lord says, "withered away" Mat 13:6, as contrariwise, Paul speaks of these, who are "rooted and grounded in love" Eph 3:17, and of being "rooted and built up in Christ" Col 2:7. The widespreading branches are an emblem of the gradual growth and enlargement of the Church, as our Lord says, "It becometh a tree, so that the birds of the air come and lodge in the branches thereof" Mat 13:32.
The symmetry of the tree and its outstretched arms express, at once, grace and protection. Of the "olive" the Psalmist says, "I am like a green olive tree in the house Of God" Psa 52:8; and Jeremiah says, "The Lord called thy name a green olive tree, fair and of goodly fruit" Jer 11:16; and of "fragrance" the spouse says in the Canticles, "because of the savor of Thy good ointments, Thy name is as ointment poured forth" Sol 1:3; and the Apostle says, "thanks be to God, which maketh manifest the savor of His knowledge by us in every place" Co2 2:14. Deeds of charity also are "an odor of good smell" Phi 4:18; the prayers of the saints also are "sweet odors" Rev 5:8. All these are the fruits of the Spirit of God who says, "I will be as the dew unto Israel." Such reunion of qualities, being beyond nature, suggests the more, that, that, wherein they are all combined, the future Israel, the Church, shall flourish with graces beyond nature, in their manifoldness, completeness, unfadingness.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:5: as the dew: Deu 32:2; Sa2 23:4; Job 29:19; Psa 72:6; Pro 19:12; Isa 18:4, Isa 26:19; Isa 44:3; Mic 5:7
he shall: Sol 2:1, Sol 2:2, Sol 2:16, Sol 4:5; Mat 6:28; Luk 12:27
grow: or, blossom
cast: Heb. strike, Kg2 19:30; Psa 72:16; Isa 27:6, Isa 35:2; Eze 17:22-24; Eph 3:17
John Gill
14:5 I will be as the dew unto Israel,.... To spiritual Israel, to those that return to the Lord, take with them words, and pray unto him, whose backslidings are healed, and they are freely loved; otherwise it is said of apostate Israel or Ephraim, that they were "smitten, and their root dried up, and bore no fruit", Hos 9:16. These words, and the whole, context, respect future times, as Kimchi observes; even the conversion of Israel in the latter day, when they shall partake of all the blessings of grace, signified by the metaphors used in this and the following verses. These words are a continuation of the answer to the petitions put into the mouths of converted ones, promising them many favours, expressed in figurative terms; and first by "the dew", which comes from heaven, is a great blessing of God, and is quickening, very refreshing and fruitful to the earth: and the Lord is that unto his people as the dew is to herbs, plants, and trees of the earth; he is like unto it in his free love and layout, and the discoveries of it to them; which, like the dew, is of and from himself alone; is an invaluable blessing; better than life itself; and is not only the cause of quickening dead sinners, but of reviving, cheering, and refreshing the drooping spirits of his people; and is abundance, never fails, but always continues, Prov 19:12; and so he is in the blessings of his grace, and the application of them; which are in heavenly places, in Christ, and come down from thence, and in great abundance, like the drops of dew; and fall silently, insensibly, and unawares, particularly regenerating grace; and are very cheering and exhilarating, as forgiveness of sin, a justifying righteousness, adoption, &c. Deut 33:13; and also in the Gospel, and the doctrines of it, which distil as dew; these are of God, and come down from heaven; seem little in themselves, but of great importance to the conversion of sinners, and comfort of saints; bring many blessings in them, and cause great joy and fruitfulness wherever they come with power, Deut 32:2. The Targum is,
"my Word shall be as dew to Israel;''
the essential Word of God, the Messiah; of whose incarnation of a virgin some interpret this; having, like the dew, no father but God, either in his divine or human nature; but rather it is to be understood of the blessings of grace he is to his people as Mediator; being to them wisdom, righteousness, sanctification, and redemption, and every other, even their all it, all:
he shall grow as the lily; to which the church and people of God are sometimes compared, especially for their beauty and comeliness in Christ, Solomon in all his glory not being arrayed like one of these; particularly for their unspotted purity, being clothed with fine linen, clean and white, the white raiment of Christ's righteousness, and having their garments washed and made white in his blood; see Song 2:1; and here for its growth. The root of the lily lies buried in the earth a long time, when it seems as if it was dead; but on a sudden it springs out of the earth, and runs up to a great height, and becomes very flourishing; which is not owing to itself, it "toils not"; but to the dew of heaven: so God's elect in a state of nature are dead, but, being quickened by the grace of God, spring up on a sudden, and grow very fast; which is not owing to themselves, but to the dews of divine grace, the bright shining of the sun of righteousness upon them, and to the influences of the blessed Spirit; and so they grow up on high, into their Head Christ Jesus, and rise up in their affections, desires, faith and hope to heavenly things, to the high calling of God in Christ, and become fruitful in grace, and in good works. The Targum is,
"they shall shine as the lily;''
see Mt 6:29;
and cast forth his roots as Lebanon; as the tree, or trees, of Lebanon, as the Targum; and so Kimchi, who adds, which are large, and their roots many; or as the roots of the trees of Lebanon, so Jarchi; like the cedars there, which, as the word here used signifies, "struck" (c) their roots firm in that mountain, and stood strong and stable, let what winds and tempests soever blow: thus, as in the following, what one metaphor is deficient in, another makes up. The lily has but a weak root, and is easily up; but the cedars in Lebanon had roots firm and strong, to which the saints are sometimes compared, as here; see Ps 92:12; and this denotes their permanency and final perseverance; who are rooted in the love of God, which is like a root underground from all eternity, and sprouts forth in regeneration, and is the source of all grace; is itself immovable, and in it the people of God are secured, and can never be rooted out; and they may be said to "strike" their roots in it, as the phrase here, when they exercise: a strong faith in it, and are firmly persuaded of their interest in it; see Eph 3:17; they are also rooted in Christ, who is the root of Jesse, of David, and of all the saints; from whom they have their life, their nourishment and fruitfulness, and where they remain unmoved, and strike their roots in him, by renewed acts of faith on him, claiming their interest in him; and are herein so strongly rooted and grounded, that all the winds and storms of sin, Satan, and the world, cannot eradicate them; nay, as trees are more firmly rooted by being shaken, so are they; see Col 2:7. The Targum is,
"they shall dwell in the strength of their land, as a tree of Lebanon, which sends forth its branch.''
(c) "percutiet", Montanus, Tarnovius, Rivet, Cocceius; "figet", Calvin, Pareus; "defiget"; Zanchius; "et infiget", Schmidt; "incutiet", Drusius.
John Wesley
14:5 As the dew - I will refresh and comfort, and make fruitful in good works, such as return to me. As Lebanon - As the cedars in Lebanon, so shall the true Israel, converted backsliders, be blessed of God: so flourishing and happy shall the church be under Christ.
Robert Jamieson, A. R. Fausset and David Brown
14:5 as the dew--which falls copiously in the East, taking the place of the more frequent rains in other regions. God will not be "as the early dew that goeth away," but constant (Hos 6:3-4; Job 29:19; Prov 19:12).
the lily--No plant is more productive than the lily, one root often producing fifty bulbs [PLINY, Natural History, 21.5]. The common lily is white, consisting of six leaves opening like bells. The royal lily grows to the height of three or four feet; Mt 6:29 alludes to the beauty of its flowers.
roots as Lebanon--that is, as the trees of Lebanon (especially the cedars), which cast down their roots as deeply as is their height upwards; so that they are immovable [JEROME], (Is 10:34). Spiritual growth consists most in the growth of the root which is out of sight.
14:614:6: Եւ եղիցի իբրեւ զցօղ Իսրայէլի. եւ ծաղկեսցէ իբրեւ զշուշան. եւ արձակեսցէ զարմատ իւր իբրեւ զԼիբանոս[10469]. [10469] ՚Ի լուս՛՛. Եղէց իբրեւ զցօղ. համաձայն ոմանց ՚ի բնաբ՛՛։ Ոմանք. Զարմատս իւր։
6 Ես ցօղ կը դառնամ Իսրայէլի համար,նա կը ծաղկի ինչպէս շուշանեւ իր արմատները կը կը տարածի ինչպէս լիբանոսը: Կ’ընդարձակուեն նրա ճիւղերը,
6 Անոր ճիւղերը պիտի տարածուին, Անոր վայելչութիւնը ձիթենիի պէս պիտի ըլլայ, Անոր անուշահոտութիւնը Լիբանանի պէս պիտի ըլլայ։
Եղէց իբրեւ զցօղ Իսրայելի, եւ ծաղկեսցէ իբրեւ զշուշան, եւ արձակեսցէ զարմատ իւր իբրեւ զԼիբանոս:

14:6: Եւ եղիցի իբրեւ զցօղ Իսրայէլի. եւ ծաղկեսցէ իբրեւ զշուշան. եւ արձակեսցէ զարմատ իւր իբրեւ զԼիբանոս[10469].
[10469] ՚Ի լուս՛՛. Եղէց իբրեւ զցօղ. համաձայն ոմանց ՚ի բնաբ՛՛։ Ոմանք. Զարմատս իւր։
6 Ես ցօղ կը դառնամ Իսրայէլի համար,նա կը ծաղկի ինչպէս շուշանեւ իր արմատները կը կը տարածի ինչպէս լիբանոսը: Կ’ընդարձակուեն նրա ճիւղերը,
6 Անոր ճիւղերը պիտի տարածուին, Անոր վայելչութիւնը ձիթենիի պէս պիտի ըլլայ, Անոր անուշահոտութիւնը Լիբանանի պէս պիտի ըլլայ։
zohrab-1805▾ eastern-1994▾ western am▾
14:514:6 Я буду росою для Израиля; он расцветет, как лилия, и пустит корни свои, как Ливан.
14:6 ἔσομαι ειμι be ὡς ως.1 as; how δρόσος δροσος the Ισραηλ ισραηλ.1 Israel ἀνθήσει ανθεω as; how κρίνον κρινον lily καὶ και and; even βαλεῖ βαλλω cast; throw τὰς ο the ῥίζας ριζα root αὐτοῦ αυτος he; him ὡς ως.1 as; how ὁ ο the Λίβανος λιβανος Libanos; Livanos
14:6 יֵֽלְכוּ֙ yˈēlᵊḵû הלך walk יֹֽנְקֹותָ֔יו yˈōnᵊqôṯˈāʸw יֹונֶקֶת shoot וִ wi וְ and יהִ֥י yhˌî היה be כַ ḵa כְּ as † הַ the זַּ֖יִת zzˌayiṯ זַיִת olive הֹודֹ֑ו hôḏˈô הֹוד splendour וְ wᵊ וְ and רֵ֥יחַֽ rˌêₐḥ רֵיחַ scent לֹ֖ו lˌô לְ to כַּ ka כְּ as † הַ the לְּבָנֹֽון׃ llᵊvānˈôn לְבָנֹון Lebanon
14:6. ibunt rami eius et erit quasi oliva gloria eius et odor eius ut LibaniHis branches shall spread, and his glory shall be as the olive tree: and his smell as that of Libanus.
6. His branches shall spread, and his beauty shall be as the olive tree, and his smell as Lebanon.
14:6. His branches will advance, and his glory will be like the olive tree, and his fragrance will be like that of the cedars of Lebanon.
14:6. His branches shall spread, and his beauty shall be as the olive tree, and his smell as Lebanon.
I will be as the dew unto Israel: he shall grow as the lily, and cast forth his roots as Lebanon:

14:6 Я буду росою для Израиля; он расцветет, как лилия, и пустит корни свои, как Ливан.
14:6
ἔσομαι ειμι be
ὡς ως.1 as; how
δρόσος δροσος the
Ισραηλ ισραηλ.1 Israel
ἀνθήσει ανθεω as; how
κρίνον κρινον lily
καὶ και and; even
βαλεῖ βαλλω cast; throw
τὰς ο the
ῥίζας ριζα root
αὐτοῦ αυτος he; him
ὡς ως.1 as; how
ο the
Λίβανος λιβανος Libanos; Livanos
14:6
יֵֽלְכוּ֙ yˈēlᵊḵû הלך walk
יֹֽנְקֹותָ֔יו yˈōnᵊqôṯˈāʸw יֹונֶקֶת shoot
וִ wi וְ and
יהִ֥י yhˌî היה be
כַ ḵa כְּ as
הַ the
זַּ֖יִת zzˌayiṯ זַיִת olive
הֹודֹ֑ו hôḏˈô הֹוד splendour
וְ wᵊ וְ and
רֵ֥יחַֽ rˌêₐḥ רֵיחַ scent
לֹ֖ו lˌô לְ to
כַּ ka כְּ as
הַ the
לְּבָנֹֽון׃ llᵊvānˈôn לְבָנֹון Lebanon
14:6. ibunt rami eius et erit quasi oliva gloria eius et odor eius ut Libani
His branches shall spread, and his glory shall be as the olive tree: and his smell as that of Libanus.
6. His branches shall spread, and his beauty shall be as the olive tree, and his smell as Lebanon.
14:6. His branches will advance, and his glory will be like the olive tree, and his fragrance will be like that of the cedars of Lebanon.
14:6. His branches shall spread, and his beauty shall be as the olive tree, and his smell as Lebanon.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
6-7. Образное описание милости Божией к Израилю и благоденствие народа. Пустит корни свои, как Ливан, т. е. как горы Ливанские. В образе отражается то представление, что горы являются как бы фундаментами земли, стоящими твердо и несокрушимо. И будет красота (chod) его, как маслины, с греч. в словах: "будет якожа маслина плодовита"; LXX eвp. chod (красота, блеск) свободно перевели словом catakarpoV плодовитый.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:6: branches: Psa 80:9-11; Eze 17:5-8, Eze 31:3-10; Dan 4:10-15; Mat 13:31; Joh 15:1; Rom 11:16-24
spread: Heb. go
and his beauty: Psa 52:8, Psa 128:3
his smell: Gen 27:27; Sol 4:11-15; Co2 2:14, Co2 2:15; Phi 4:18
John Gill
14:6 His branches shall spread,.... As the well rooted cedars in Lebanon; see Num 24:6. This respects the propagation of the church of God, and the interest of Christ in the world, as in the first times of the Gospel, and will be in the latter day; when the Gospel shall be spread everywhere; churches set up in all places; the Jews converted, and the fulness of the Gentiles brought in; and these like spreading branches, and fruitful boughs, abounding in grace and good works. The Targum is,
"they shall multiply or increase with sons and daughters:''
and his beauty shall be as the olive tree; which lies in its being laden with excellent fruit, and being always green; for which reasons particular believers, and the whole church of God, are sometimes compared to it; having that fatness in them, with which God and men are honoured; and that true grace, which is signified by oil in the vessels of the heart, and is called the unction and anointing of the Holy One; and they persevering in this grace to the end, which is evergreen and durable, immortal, and dies not; see Ps 52:8. Here again it may be observed, that the trees of Lebanon, though they had strong roots, and spreading branches, yet were not fruitful; and the deficiency of that metaphor is supplied by this of the olive:
and his smell as Lebanon; as the trees of Lebanon, the cedars, trees of frankincense, and other odoriferous trees and plants, which grew upon it; here what is wanting in the olive tree, whose smell is not so grateful, is made up by this simile of the trees of Lebanon, and the smell of them; which may denote the sweet and grateful smell the Lord smells in his people, or his gracious acceptance of them in Christ; whose garments of righteousness and salvation on them are as the smell of Lebanon; and whose graces in them exceed the smell of all spices; and whose prayers are odours, and their praises a sacrifice of a sweet smelling savour to God; see Song 4:10. Some render it, "as incense" (d) called "lebonah" in Hebrew, from whence the mountain is thought to have its name, frankincense growing upon it. So the Targum,
"and their smell as the smell of the incense of spices.''
Jarchi says, as the sanctuary, which was made of the cedars of Lebanon.
(d) "Ut thuris", Grotius.
John Wesley
14:6 His branches - His branches which are new sprung out, shall gather strength, and shall multiply in number. The olive - tree - Which retains its verdure all the winter and is rich in fruit; so the true Israel of God shall flourish not in fruitless beauty, but in lovely fruit, even in winter's of affliction and trouble. As Lebanon - The mountain famous for cedars, where also were the trees that afford the frankincense, and many flowers which perfume the air; such shall the spiritual fragrance of the church be to God and man.
Robert Jamieson, A. R. Fausset and David Brown
14:6 branches--shoots, or suckers.
beauty . . . as the olive--which never loses its verdure. One plant is not enough to express the graces of God's elect people. The lily depicts its lovely growth; but as it wants duration and firmness, the deeply rooted cedars of Lebanon are added; these, however, are fruitless, therefore the fruitful, peace-bearing, fragrant, ever green olive is added.
smell as Lebanon--which exhaled from it the fragrance of odoriferous trees and flowers. So Israel's name shall be in good savor with all (Gen 27:27; Song 4:11).
14:714:7: արձակեսցին ոստք նորա, եւ եղիցին իբրեւ զձիթենի պտղալից. եւ բուրեսցէ հոտ նորա իբրեւ զկնդրկի[10470]։ [10470] Բազումք. Եւ եղիցի իբրեւ զձիթե՛՛։
7 նա կը դառնայ ինչպէս պտղալից ձիթենի,եւ նրա հոտը կը բուրի ինչպէս կնդրուկի բոյր:
7 Անոնք իմ հովանիիս տակ պիտի բնակին, Պարտէզի պէս պիտի կենդանանան Ու որթատունկի պէս պիտի բողբոջին։Անոր յիշատակը Լիբանանի գինիին պէս պիտի ըլլայ։
արձակեսցին ոստք նորա, եւ եղիցի իբրեւ զձիթենի [149]պտղալից. եւ բուրեսցէ հոտ նորա իբրեւ [150]զկնդրըկի:

14:7: արձակեսցին ոստք նորա, եւ եղիցին իբրեւ զձիթենի պտղալից. եւ բուրեսցէ հոտ նորա իբրեւ զկնդրկի[10470]։
[10470] Բազումք. Եւ եղիցի իբրեւ զձիթե՛՛։
7 նա կը դառնայ ինչպէս պտղալից ձիթենի,եւ նրա հոտը կը բուրի ինչպէս կնդրուկի բոյր:
7 Անոնք իմ հովանիիս տակ պիտի բնակին, Պարտէզի պէս պիտի կենդանանան Ու որթատունկի պէս պիտի բողբոջին։Անոր յիշատակը Լիբանանի գինիին պէս պիտի ըլլայ։
zohrab-1805▾ eastern-1994▾ western am▾
14:614:7 Расширятся ветви его, и будет красота его, как маслины, и благоухание от него, как от Ливана.
14:7 πορεύσονται πορευομαι travel; go οἱ ο the κλάδοι κλαδος branch αὐτοῦ αυτος he; him καὶ και and; even ἔσται ειμι be ὡς ως.1 as; how ἐλαία ελαια olive tree; olive κατάκαρπος κατακαρπος and; even ἡ ο the ὀσφρασία οσφρασια he; him ὡς ως.1 as; how Λιβάνου λιβανος Libanos; Livanos
14:7 יָשֻׁ֨בוּ֙ yāšˈuvû שׁוב return יֹשְׁבֵ֣י yōšᵊvˈê ישׁב sit בְ vᵊ בְּ in צִלֹּ֔ו ṣillˈô צֵל shadow יְחַיּ֥וּ yᵊḥayyˌû חיה be alive דָגָ֖ן ḏāḡˌān דָּגָן corn וְ wᵊ וְ and יִפְרְח֣וּ yifrᵊḥˈû פרח sprout כַ ḵa כְּ as † הַ the גָּ֑פֶן ggˈāfen גֶּפֶן vine זִכְרֹ֖ו ziḵrˌô זֵכֶר mention כְּ kᵊ כְּ as יֵ֥ין yˌên יַיִן wine לְבָנֹֽון׃ ס lᵊvānˈôn . s לְבָנֹון Lebanon
14:7. convertentur sedentes in umbra eius vivent tritico et germinabunt quasi vinea memoriale eius sicut vinum LibaniThey shall be converted that sit under his shadow: they shall live upon wheat, and they shall blossom as a vine: his memorial shall be as the wine of Libanus.
7. They that dwell under his shadow shall return; they shall revive the corn, and blossom as the vine: the scent thereof shall be as the wine of Lebanon.
14:7. They will be converted, sitting in his shadow. They will live on wheat, and they will grow like a vine. His memorial will be like the wine of the cedars of Lebanon.
14:7. They that dwell under his shadow shall return; they shall revive [as] the corn, and grow as the vine: the scent thereof [shall be] as the wine of Lebanon.
His branches shall spread, and his beauty shall be as the olive tree, and his smell as Lebanon:

14:7 Расширятся ветви его, и будет красота его, как маслины, и благоухание от него, как от Ливана.
14:7
πορεύσονται πορευομαι travel; go
οἱ ο the
κλάδοι κλαδος branch
αὐτοῦ αυτος he; him
καὶ και and; even
ἔσται ειμι be
ὡς ως.1 as; how
ἐλαία ελαια olive tree; olive
κατάκαρπος κατακαρπος and; even
ο the
ὀσφρασία οσφρασια he; him
ὡς ως.1 as; how
Λιβάνου λιβανος Libanos; Livanos
14:7
יָשֻׁ֨בוּ֙ yāšˈuvû שׁוב return
יֹשְׁבֵ֣י yōšᵊvˈê ישׁב sit
בְ vᵊ בְּ in
צִלֹּ֔ו ṣillˈô צֵל shadow
יְחַיּ֥וּ yᵊḥayyˌû חיה be alive
דָגָ֖ן ḏāḡˌān דָּגָן corn
וְ wᵊ וְ and
יִפְרְח֣וּ yifrᵊḥˈû פרח sprout
כַ ḵa כְּ as
הַ the
גָּ֑פֶן ggˈāfen גֶּפֶן vine
זִכְרֹ֖ו ziḵrˌô זֵכֶר mention
כְּ kᵊ כְּ as
יֵ֥ין yˌên יַיִן wine
לְבָנֹֽון׃ ס lᵊvānˈôn . s לְבָנֹון Lebanon
14:7. convertentur sedentes in umbra eius vivent tritico et germinabunt quasi vinea memoriale eius sicut vinum Libani
They shall be converted that sit under his shadow: they shall live upon wheat, and they shall blossom as a vine: his memorial shall be as the wine of Libanus.
7. They that dwell under his shadow shall return; they shall revive the corn, and blossom as the vine: the scent thereof shall be as the wine of Lebanon.
14:7. They will be converted, sitting in his shadow. They will live on wheat, and they will grow like a vine. His memorial will be like the wine of the cedars of Lebanon.
14:7. They that dwell under his shadow shall return; they shall revive [as] the corn, and grow as the vine: the scent thereof [shall be] as the wine of Lebanon.
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Adam Clarke: Commentary on the Bible - 1831
14:7: They that dwell under his shadow shall return - The Targum is curious: "They shall be gathered together from the midst of their captivity; they shall dwell under the shadow of his Christ, and the dead shall revive."
They shall revive as the corn - The justness and beauty of this metaphor is not generally perceived. After the corn has been a short time above the earth, in a single spike, the blades begin to separate, and the stalk to spring out of the center. The side leaves turn back to make way for the protruding stalk; and fall bending down to the earth, assuming a withered appearance, though still attached to the plant. To look at the corn in this state, no one, unacquainted with the circumstance, could entertain any sanguine hope of a copious harvest. In a short time other leaves spring out; the former freshen, and begin to stand erect; and the whole seems to revive from a vegetative death. This is the circumstance to which the prophet refers "they shall revive as the corn." Of this a prudent and profitable use may be made.
1. When a soul is first "drawn by the cords of love," Hos 11:4, every thing seems to it promising, comfortable, and delightful, like the corn in its first state.
2. But when the Spirit of judgment brings to the light of conscience the hidden things of iniquity, and repentance is deepened into contrition, the broken and the contrite heart groans, and thinks that all is lost; deep distress takes place, and discouragement succeeds discouragement. This answers to the corn in its second state.
3. By and by the pardon comes, and God's love is shed abroad in the heart by the Holy Ghost; every hope is revived and realized, the full corn in the ear becomes manifest; and this answers to the corn in its third state. "They shall revive as the corn." Glory be to God for his unspeakable gift!
Albert Barnes: Notes on the Bible - 1834
14:7: They that dwell under his shadow - that is, the shadow of the restored Israel, who had just been described under the image of a magnificent tree uniting in itself all perfections. : "They that are under the shadow of the Church are together under the shadow of Christ the Head thereof, and also of God the Father." The Jews, of old, explained it , "they shall dwell under the shadow of their Messias." These, he says, "shall return," i. e., they shall turn to be quite other than they had been, even back to Him, to whom they belonged, whose creatures they were, God. "They shall Rev_ive as the corn." The words may be differently rendered, in the same general meaning. The simple words, "They shall Rev_ive" (literally, "give life" to, or "preserve in life,") "corn," have been filled up differently. Some of old, (from where ours has been taken) understood it, "they shall Rev_ive" themselves, and so, "shall live" , and that either "as corn," (as it is said, "shall grow as the vine"); or "by corn" which is also very natural, since "bread is the staff of life," and our spiritual Bread is the support of our spiritual life.
Or lastly, (of which the grammar is easier, yet the idiom less natural) it as been rendered "they shall give life to corn," make corn to live, by cultivating it. In all ways the sense is perfect. If we render, "shall Rev_ive" as "corn," it means, being, as it were, dead, they shall net only live again with renewed life, but shall even increase. Corn first dies in its outward form, and so is multiplied; the fruit-bearing branches of the vine are pruned and cut, and so they bear richer fruit. So through suffering, chastisement, or the heavy hand of God or man, the Church, being purified, yields more abundant fruits of grace. Or if rendered, "shall make corn to grow," since the prophet, all around, is under figures of God's workings in nature, speaking of His workings of grace, then it is the same image, as when our Lord speaks of those "who receive the seed in an honest and true heart and bring forth fruit, some an hundredfold, some sixty, some thirty" Mat 13:23. Or if we were to render, "shall produce life through wheat," what were this, but that seed-corn, which, for us and for our salvation, was sown in the earth, and died, and "brought forth much fruit;" the Bread of life, of which our Lord says, "I am the Bread of life, whoso eateth of this bread shall live foRev_er, and the bread which I will give is My Flesh, which I will give for the life of the world?" Joh 6:48, Joh 6:51.
The scent thereof shall be as the wine of Lebanon - The grapes of Lebanon have been of the size of plums; its wine has been spoken of as the best in the East or even in the world . Formerly Israel was as a luxuriant, but empty, vine, bringing forth no fruit to God Hos 10:1. God "looked that it should bring forth grapes, and it brought forth wild grapes" Isa 5:2. Now its glory and luxuriance should not hinder its bearing fruit, and "that," the noblest of its kind. Rich and fragrant is the odor of graces, the inspiration of the Spirit of God, and not fleeting, but abiding.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:7: that: Psa 91:1; Sol 2:3; Isa 32:1, Isa 32:2
Rev_ive: Hos 6:2; Psa 85:6, Psa 138:7; Isa 61:11; Joh 11:25, Joh 12:24; Co1 15:36-38
grow: or, blossom, Hos 14:5 *marg. Sol 6:11; Zac 8:12
scent: or, memorial
Geneva 1599
14:7 They that dwell under his (f) shadow shall return; they shall revive [as] the corn, and grow as the vine: the scent thereof [shall be] as the wine of Lebanon.
(f) Whoever unites themselves to this people will be blessed.
John Gill
14:7 They that dwell under his shadow shall return,.... Either under the shadow of Lebanon, as Japhet and Jarchi; the shadow of that mountain, or of the trees that grew upon it; or under the shadow of Israel, the church, to which young converts have recourse, and under which they sit with pleasure; or rather under the shadow of the Lord Israel was called to return unto, and now return, Hos 14:1; as the Israelites will in the latter day. So the Targum,
"and they shall be gathered out of the midst of their captivity, they shall dwell under the shadow of their Messiah;''
thus truly gracious persons sit under the shadow of Christ, who come to themselves, and return unto the Lord; even under the shadow of his word and ordinances, where they desire to sit, and do sit with delight and pleasure, as well as in the greatest safety; and find it a very refreshing and comfortable shadow to them; even a shadow from the heat of avenging justice, a fiery law, the fiery darts of Satan, and the fury of the world; and, like the shadow of a great rock in a weary land, exceeding pleasing and cheering to weary travellers; see Song 2:3 Is 25:4;
they shall revive as the corn: which first dies, and then is quickened; or which, after a cold nipping winter, at spring revives again: thus do believers under the dews of divine grace, under the shadow of Christ, and the influences of his Spirit: or, "shall revive with corn" (e); by means of it; by which may be signified the corn of heaven, angels' food, the hidden manna, the Gospel of Christ, and Christ himself, the bread of life; by which the spirits of his people are revived, their souls upheld in life, and their graces quickened; which they find and eat, and it is the joy and rejoicing of their hearts:
and grow as the vine: which, though weak, and needs support, and its wood unprofitable; yet grows and spreads very much, and brings forth rich fruit in clusters: so the saints, though they are weak in themselves, and need divine supports, and when they have done all they can are unprofitable servants; yet through the power of divine grace, which is like the dew, they grow in every grace, and are filled with the blessings of it, and bring forth much fruit to the glory of God:
and the scent thereof shall be as the wine of Lebanon; like the wine of those vines which grow on Mount Lebanon, and judged to be the best. On Mount Lebanon, about the midway between the top and the bottom of it, there is now a convent called Canobine, situated in a very pleasant place; and Le Bruyn in his travels relates, that it is preferable to all other places on account of its wines, which are the richest and finest in the world; they are very sweet, of a red colour, and so oily that they stick to the glass. At Lebanon was a city called by the Greeks Ampeloessa, from the excellency of its wine, as Grotius from Pliny (f) observes. Gabriel Sionita (g) assures us, that even to this day the wines of Libanus are in good reputation. Kimchi relates from Asaph, a physician, that the wines of Lebanon, Hermon, and Carmel, and of the mountains of Israel and Jerusalem, and of the mountains of Samaria, and of the mountains of Caphtor Mizraim, were the best of wines, and exceeded all others for scent, taste, and medicine. Japhet interprets it, the smell of their vine afar off was as the wine of Lebanon; and so Kimchi, the smell of the wine of the vine, to which Israel is compared, is like the smell of the wine of Lebanon. This may denote the savouriness of truly converted gracious souls, of their graces, doctrines, life, and conversation. Some choose to render it, "their memory (h) shall be as the wine of Lebanon"; so the Targum interprets it of
"the memory of their goodness;''
the saints obtain a good report through faith, and have a good name, better than precious ointment; their memory is blessed; they, are had in everlasting remembrance; the memory of them is not only dear to the people of God in after ages; but the memory of their persons, and of their works, is exceeding grateful to God and Christ.
(e) , Sept. "vivent tritico", V. L. "vivificabunt frumento", Munster, Castalio; so Syr. & Ar. (f) Nat. Hist. l. 5. c. 18. (g) Apud Calmet, Dictionary, on the word "Wine". (h) "memoria ejus", Montanus, Junius & Tremellius, Tarnovius, Cocceius, Castalio, Schmidt, Burkius.
John Wesley
14:7 They that dwell - As many as unite to the church, shall dwell under these spreading trees. Return - Revive and recover strength. As the corn - Which dies ere it lives to bring forth fruit. As the vine - Which in winter seems dead, but yet life, sap, and a fructifying virtue is in it. The scent thereof - The savour of it to God and good men shall be pleasing as the scent of the delicious wines of Lebanon.
Robert Jamieson, A. R. Fausset and David Brown
14:7 They that used to dwell under Israel's shadow (but who shall have been forced to leave it), shall return, that is, be restored (Ezek 35:9). Others take "His shadow" to mean Jehovah's (compare Ps 17:8; Ps 91:1; Is 4:6), which Hos 14:1-2 ("return unto the Lord," &c.) favor. But the "his" in Hos 14:6 refers to Israel, and therefore must refer to the same here.
Rev_ive as . . . corn--As the corn long buried in the earth springs up, with an abundant produce, so shall they revive from their calamities, with a great increase of offspring (compare Jn 12:24).
scent thereof--that is, Israel's fame. Compare Hos 14:6, "His smell as Lebanon"; Song 1:3 : "Thy name is as ointment poured forth." The Septuagint favors the Margin, "memorial."
as the wine of Lebanon--which was most celebrated for its aroma, flavor, and medicinal restorative properties.
14:814:8: Դարձցին եւ նստցի՛ն ընդ յարկաւ նորա, կեցցեն եւ հաստատեսցին ցորենով. եւ ծաղկեսցէ իբրեւ զորթ յիշատակ նորա, եւ իբրեւ զգինի Լիբանանու եղիցի[10471] [10471] Ոմանք. Եւ հաստատեսցեն ցորե՛՛։
8 Կը դառնան եւ կը նստեն նրա յարկի տակ,կ’ապրեն եւ ապահով կը լինեն ցորենով,նա կը բողբոջի ինչպէս որթատունկ,
8 Եփրեմ պիտի ըսէ. «Կուռքերու հետ ի՞նչ գործ ունիմ»։Ես անոր խնդրանքը լսեցի ու անոր խնամք տարի. Ես կանանչ մայրի ծառի պէս եմ, Քու պտուղդ ինձմէ է։
Դարձցին եւ նստցին ընդ յարկաւ նորա, կեցցեն եւ հաստատեսցին ցորենով. եւ ծաղկեսցէ`` իբրեւ զորթ. յիշատակ նորա իբրեւ զգինի Լիբանանու եղիցի: Եփրեմայ:

14:8: Դարձցին եւ նստցի՛ն ընդ յարկաւ նորա, կեցցեն եւ հաստատեսցին ցորենով. եւ ծաղկեսցէ իբրեւ զորթ յիշատակ նորա, եւ իբրեւ զգինի Լիբանանու եղիցի[10471]
[10471] Ոմանք. Եւ հաստատեսցեն ցորե՛՛։
8 Կը դառնան եւ կը նստեն նրա յարկի տակ,կ’ապրեն եւ ապահով կը լինեն ցորենով,նա կը բողբոջի ինչպէս որթատունկ,
8 Եփրեմ պիտի ըսէ. «Կուռքերու հետ ի՞նչ գործ ունիմ»։Ես անոր խնդրանքը լսեցի ու անոր խնամք տարի. Ես կանանչ մայրի ծառի պէս եմ, Քու պտուղդ ինձմէ է։
zohrab-1805▾ eastern-1994▾ western am▾
14:714:8 Возвратятся сидевшие под тенью его, будут изобиловать хлебом, и расцветут, как виноградная лоза, славны будут, как вино Ливанское.
14:8 ἐπιστρέψουσιν επιστρεφω turn around; return καὶ και and; even καθιοῦνται καθιζω sit down; seat ὑπὸ υπο under; by τὴν ο the σκέπην σκεπη he; him ζήσονται ζαω live; alive καὶ και and; even μεθυσθήσονται μεθυω get drunk σίτῳ σιτος wheat καὶ και and; even ἐξανθήσει εξανθεω as; how ἄμπελος αμπελος vine τὸ ο the μνημόσυνον μνημοσυνον remembrance αὐτοῦ αυτος he; him ὡς ως.1 as; how οἶνος οινος wine Λιβάνου λιβανος Libanos; Livanos
14:8 אֶפְרַ֕יִם ʔefrˈayim אֶפְרַיִם Ephraim מַה־ mah- מָה what לִּ֥י llˌî לְ to עֹ֖וד ʕˌôḏ עֹוד duration לָֽ lˈā לְ to † הַ the עֲצַבִּ֑ים ʕᵃṣabbˈîm עָצָב image אֲנִ֧י ʔᵃnˈî אֲנִי i עָנִ֣יתִי ʕānˈîṯî ענה answer וַ wa וְ and אֲשׁוּרֶ֗נּוּ ʔᵃšûrˈennû שׁור regard אֲנִי֙ ʔᵃnˌî אֲנִי i כִּ ki כְּ as בְרֹ֣ושׁ vᵊrˈôš בְּרֹושׁ juniper רַֽעֲנָ֔ן rˈaʕᵃnˈān רַעֲנָן luxuriant מִמֶּ֖נִּי mimmˌennî מִן from פֶּרְיְךָ֥ peryᵊḵˌā פְּרִי fruit נִמְצָֽא׃ nimṣˈā מצא find
14:8. Ephraim quid mihi ultra idola ego exaudiam et dirigam eum ego ut abietem virentem ex me fructus tuus inventus estEphraim shall say, What have I to do any more with idols? I will hear him, and I will make him flourish like a green fir tree: from me is thy fruit found.
8. Ephraim , What have I to do any more with idols? I have answered, and will regard him: I am like a green fir tree; from me is thy fruit found.
14:8. Ephraim will say, “What are idols to me any more?” I will listen to him, and I will set him straight like a healthy spruce tree. Your fruit has been found by me.
14:8. Ephraim [shall say], What have I to do any more with idols? I have heard [him], and observed him: I [am] like a green fir tree. From me is thy fruit found.
They that dwell under his shadow shall return; they shall revive [as] the corn, and grow as the vine: the scent thereof [shall be] as the wine of Lebanon:

14:8 Возвратятся сидевшие под тенью его, будут изобиловать хлебом, и расцветут, как виноградная лоза, славны будут, как вино Ливанское.
14:8
ἐπιστρέψουσιν επιστρεφω turn around; return
καὶ και and; even
καθιοῦνται καθιζω sit down; seat
ὑπὸ υπο under; by
τὴν ο the
σκέπην σκεπη he; him
ζήσονται ζαω live; alive
καὶ και and; even
μεθυσθήσονται μεθυω get drunk
σίτῳ σιτος wheat
καὶ και and; even
ἐξανθήσει εξανθεω as; how
ἄμπελος αμπελος vine
τὸ ο the
μνημόσυνον μνημοσυνον remembrance
αὐτοῦ αυτος he; him
ὡς ως.1 as; how
οἶνος οινος wine
Λιβάνου λιβανος Libanos; Livanos
14:8
אֶפְרַ֕יִם ʔefrˈayim אֶפְרַיִם Ephraim
מַה־ mah- מָה what
לִּ֥י llˌî לְ to
עֹ֖וד ʕˌôḏ עֹוד duration
לָֽ lˈā לְ to
הַ the
עֲצַבִּ֑ים ʕᵃṣabbˈîm עָצָב image
אֲנִ֧י ʔᵃnˈî אֲנִי i
עָנִ֣יתִי ʕānˈîṯî ענה answer
וַ wa וְ and
אֲשׁוּרֶ֗נּוּ ʔᵃšûrˈennû שׁור regard
אֲנִי֙ ʔᵃnˌî אֲנִי i
כִּ ki כְּ as
בְרֹ֣ושׁ vᵊrˈôš בְּרֹושׁ juniper
רַֽעֲנָ֔ן rˈaʕᵃnˈān רַעֲנָן luxuriant
מִמֶּ֖נִּי mimmˌennî מִן from
פֶּרְיְךָ֥ peryᵊḵˌā פְּרִי fruit
נִמְצָֽא׃ nimṣˈā מצא find
14:8. Ephraim quid mihi ultra idola ego exaudiam et dirigam eum ego ut abietem virentem ex me fructus tuus inventus est
Ephraim shall say, What have I to do any more with idols? I will hear him, and I will make him flourish like a green fir tree: from me is thy fruit found.
8. Ephraim , What have I to do any more with idols? I have answered, and will regard him: I am like a green fir tree; from me is thy fruit found.
14:8. Ephraim will say, “What are idols to me any more?” I will listen to him, and I will set him straight like a healthy spruce tree. Your fruit has been found by me.
14:8. Ephraim [shall say], What have I to do any more with idols? I have heard [him], and observed him: I [am] like a green fir tree. From me is thy fruit found.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
8. Речь идет об отдельных членах народа Израильского. Возвратятся сидевшие под тенью его, т. е. Израиля. Израиль представляется здесь под образом ветвистого дерева, прикрывающего своею тенью отдельных членов народа. Будут изобиловать хлебом; в слав. "утвердятся пшеницею", - чтение: strricqhsontai (утвердятся) во многих кодексах, но первоначальным должно считать чтение принятого текста LХХ mequsqhsontai, будут упояться.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
8 Ephraim shall say, What have I to do any more with idols? I have heard him, and observed him: I am like a green fir tree. From me is thy fruit found. 9 Who is wise, and he shall understand these things? prudent, and he shall know them? for the ways of the LORD are right, and the just shall walk in them: but the transgressors shall fall therein.
Let us now hear the conclusion of the whole matter.
I. Concerning Ephraim; he is spoken of and spoken to, v. 8. Here we have,
1. His repentance and reformation: Ephraim shall say, What have I to do any more with idols? As some read it, God here reasons and argues with him, why he should renounce idolatry: "O Ephraim! what to me and idols? What concord or agreement can there be between me and idols? What communion between light and darkness, between Christ and Belial? 2 Cor. vi. 14, 15. Therefore thou must break off thy league with them if thou wilt come into covenant with me." As we read it, God promises to bring Ephraim and keep him to this: Ephraim shall say, God will put it into his heart to say it, What have I to do any more with idols? He has promised (v. 3) not to say any more to the works of his hands, You are my gods. But God's promises to us are much more our security and our strength for the mortifying of sin than our promises to God; and therefore God himself is here surety for his servant to good, will put in into his heart and into his mouth. And, whatever good we say or do at any time, it is he that works it in us. Ephraim had solemnly engaged not to call his idols his gods; but God here engages further for him that he shall resolve to have no more to do with them. He shall abolish them, he shall abandon them, and that with the utmost detestation; for it is necessary not only that in our lives we be turned from sin, but that in our hearts we be turned against sin. See here, (1.) The power of divine grace. Ephraim had been joined to his idols (ch. iv. 17), was so fond of them that one would have thought he could never fall out with them; and yet God will work such a change in him that he shall loathe them as much as ever he loved them. (2.) See the benefit of sanctified afflictions. Ephraim had smarted for his idolatry; it had brought one judgment after another upon him, and this at length is the fruit, even the taking away of his sin, Isa. xxvii. 9. (3.) See the nature of repentance; it is a firm and fixed resolution to have no more to do with sin. This is the language of the penitent: "I am ashamed that ever I had to do with sin; but I have had enough of it; I hate it, and by the grace of God I will never have any thing to do with it again, no, not with the occasions of it." Thou shalt say to thy idol, Get thee hence (Isa. xxx. 22), shalt say to the tempter, Get thee behind me, Satan.
2. The gracious notice God is pleased to take of it: I have heard him, and observed him. I have heard, and will look upon him; so some read it. Note, The God of heaven takes cognizance of the penitent reflections and resolutions of returning sinners. He expects and desires the repentance of sinners, because he has no pleasure in their ruin. He looks upon men (Job xxxiii. 27), hearkens and hears, Jer. viii. 6. And, if there be any disposition to repent, he is well pleased with it. When Ephraim bemoans himself before God, he is a dear son, he is a pleasant child, Jer. xxxi. 20. He meets penitents with mercy, as the father of the prodigal met his returning son. God observed Ephraim, to see whether he would bring forth fruits meet for this profession of repentance that he made, and whether he would continue in this good mind. He observed him to do him good, and comfort him, according to the exigencies of his case.
3. The mercy of God designed for him, in order to his comfort and perseverance in his resolutions; still God will be all in all to him. Before, Israel was compared to a tree, now God compares himself to one. He will be to his people, (1.) As the branches of a tree: "I am like a green fir-tree, and will be so to thee." The fir-trees, in those countries, were exceedingly large and thick, and a shelter against sun and rain. God will be to all true converts both a delight and a defence; under his protection and influence they shall both dwell in safety and dwell in ease. He with be either a sun and a shield or a shade and a shield, according as their case requires. They shall sit down under his shadow with delight, Cant. ii. 3. He will be so all weathers, Isa. iv. 6. (2.) As the root of a tree: From me is thy fruit found, which may be understood either of the fruit brought forth to us (to him we owe all our comforts) or of the fruit brought forth by us--from him we receive grace and strength to enable us to do our duty. Whatever fruits of righteousness we brought forth, all the praise of them is due to God; for he works in us both to will and to do that which is good.
II. Concerning every one that hears and reads the words of the prophecy of this book (v. 9): Who is wise? and he shall understand these things. Perhaps the prophet was wont to conclude that sermons he preached with these words, and now he closes with them the whole book, in which he has committed to writing some fragments of the many sermons he had preached. Observe, 1. The character of those that do profit by the truths he delivered: Who is wise and prudent? He shall understand these things, he shall know them. Those that set themselves to understand and know these things thereby make it to appear that they are truly wise and prudent, and will thereby be made more so; and, if any do not understand and know them, it is because they are foolish and unwise. Those that are wise in the doing of their duty, that are prudent in practical religion, are most likely to know and understand both the truths and providences of God, which are a mystery to others, John vii. 17. The secret of the Lord is with those that fear him, Ps. xxv. 14. Who is wise? This intimates a desire that those who read and hear these things would understand them (O that they were wise!) and a complaint that few were so--Who has believed our report? 2. The excellency of these things concerning which we are here instructed: The ways of the Lord are right; and therefore it is our wisdom and duty to know and understand them. The way of God's precepts, in which he requires us to walk, is right, agreeing with the rules of eternal reason and equity and having a direct tendency to our eternal felicity. The ways of God's providence, in which he walks toward us, are all right; no fault is to be found with any thing that God does, for it is all well done. His judgments upon the impenitent, his favours to the penitent, are all right; however they may be perverted and misinterpreted, God will at last be justified and glorified in them all. His ways are equal. 3. The different use which men make of them. (1.) The right ways of God to those that are good are, and will be, a savour of life unto life: The just shall walk in them; they shall conform to the will of God both in his precepts and in his providences, and shall have the comfort of so doing. They shall well understand the mind of God both in his word and in his works; they shall be well reconciled to both, and shall accommodate themselves to God's intention in both. The just shall walk in those ways towards their great end, and shall not come short of it. (2.) The right ways of God will be to those that are wicked a savour of death unto death: The transgressors shall fall not only in their own wrong ways, but even in the right ways of the Lord. Christ, who is a foundation stone to some, is to others a stone of stumbling and a rock of offence. That which was ordained to life becomes through their abuse of it, death to them. God's providences, being not duly improved by them, harden them in sin and contribute to their ruin. God's discovery of himself both in the judgments of his mouth and in the judgments of his hand is to us according as we are affected under it. Recipitur ad modum recipientis--What is received influences according to the qualities of the receiver. The same sun softens wax and hardens clay. But of all transgressors those certainly have the most dangerous fatal falls that fall in the ways of God, that split on the rock of ages, and suck poison out of the balm of Gilead. Let the sinners in Zion be afraid of this.
Adam Clarke: Commentary on the Bible - 1831
14:8: What have I to do any more with idols? - The conversion of Ephraim is now as complete as if was sincere. God hears and observes this.
I am like a green fir tree - Perhaps these words should be joined to the preceding, as Newcome has done, and be a part of God's speech to Ephraim. "I have heard him; and I have seen him as a flourishing fir tree." He is become strong and vigorous; and from his present appearance of healthiness, his future increase and prosperity may be safely anticipated.
From me is thy fruit found - All thy goodness springs from the principle of grace which I have planted in thy soul; for as the earth cannot bring forth fruit without the blessing of God, sending the dews and rains, with the genial rays of the sun, so neither can the soul of man, even of the most pious, bear fruit, without a continual influence from the Most High. Without the former, neither grass could grow for cattle, nor corn for the service of man; without the latter, no seeds of righteousness could take root, no stalk of promise could grow, no fruit of grace could be produced. And the unclean spirit, which was cast out, would soon return; and, finding his former house empty, swept, and garnished, would re-enter with seven demons of greater power and worse influence; and the latter end of that man would be worse than the first. Reader, ever consider that all thy good must be derived from God; and all that good must be preserved in thee by his continued influence of light, love, and power upon thy soul.
Albert Barnes: Notes on the Bible - 1834
14:8: Ephraim shall say, what have I to do anymore with idols? - So Isaiah fortells, "The idols He shall utterly abolish" Isa 2:18. Aforetime Ephraim said obstinately, in the midst of God's chastisements; "I will go after my lovers, who give me my bread and my water, my wool and my flax, mine oil and my drink" Hos 2:5. Now she shall renounce them wholly and foRev_er. This is entire conversion, to part wholly with everything which would dispute the allegiance with God, to cease to look to any created thing or being, for what is the gift of the Creator alone. So the Apostle says, "what concord hath Christ with Belial?" Co2 6:15. This verse exhibits in few, vivid, words, converted Ephraim speaking with God, and God answering; Ephraim renouncing his sins, and God accepting him; Ephraim glorying in God's goodness, and God reminding him that he holds all from Himself.
I have heard and observed him - God answers the profession and accepts it. I, (emphatic) "I Myself have heard and have answered," as He says, "Before they call I will answer" Isa 65:24. Whereas God, before, had hid His face from them, or had "observed" Hos 13:7 them, only as the object of His displeasure, and as ripe for destruction, now He Rev_erses this, and "observes" them, in order to forecome the wishes of their hearts before they are expressed, to watch over them and survey and provide for all their needs. To this, Ephraim exulting in God's goodness, answers, "I" am "like a green fir tree," i. e., ever-green, ever-fresh. The "berosh," (as Jerome, living in Palestine, thought) one of the large genus of the "pine" or "fir," or (as others translated) the cypress , was a tall stately tree Isa 55:13; in whose branches the stork could make its nest Psa 104:17; its wood precious enough to be employed in the temple (1 Kings 5:22, 24 (Kg1 5:8, Kg1 5:10, English); 6:15, 34); fine enough to be used in all sorts of musical instruments Sa2 6:5; strong and pliant enough to be used for spears Nah 2:3.
It was part of the glory of Lebanon Isa 37:24; Isa 60:13. A Greek historian says that Lebanon "was full of cedars and pines and cypresses, of wonderful beauty and size" . A modern traveler says, of "the cypress groves of Lebanon" ; "Each tree is in itself a study for the landscape painter - some, on account of their enormous stems and branches. Would you see trees in all their splendor and beauty, then enter these wild groves, that have never been touched by the pruning knife of art." This tree, in its majestic beauty, tenacity of life, and undying verdure, winter and summer, through the perpetual supply of sap, pictures the continual life of the soul through the unbroken supply of the grace of God. Created beauty must, at best, be but a faint image of the beauty of the soul in grace, for this is from the indwelling of God the Holy Spirit.
From Me is thy fruit found - Neither the pine nor the cypress bear any fruit, useful for food. It is probable then that here too the prophet fills out one image by another and says that restored Israel, the Church of God, or the soul in grace, should not only have beauty and majesty, but what is not, in the way of nature, found united therewith, fruitfulness also. From Me is thy fruit found; as our Lord says, "I am the vine, ye are the branches" Joh 15:5. Human nature, by itself, can as little bear fruit well-pleasing to God, as the pine or cypress can bear fruit for human use. As it were a miracle in nature, were these trees to bring forth such fruit, so, for man to bring forth fruits of grace, is a miracle of grace. The presence of works of grace attests the immediate working of God the Holy Spirit, as much as any miracle in nature.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:8: What: Hos 14:2, Hos 14:3; Job 34:32; Act 19:18-20; Th1 1:9; Pe1 1:14-16, Pe1 4:3, Pe1 4:4
I have: Job 33:27; Jer 31:18-20; Luk 15:20; Joh 1:47, Joh 1:48
I am: Isa 41:19, Isa 55:13, Isa 60:13
From me: Joh 1:16, Joh 15:1-8; Gal 5:22, Gal 5:23; Eph 5:9; Phi 1:11, Phi 2:13, Phi 4:13; Jam 1:17
Geneva 1599
14:8 Ephraim [shall say], What have I to do any more with idols? I (g) have heard [him], and observed him: I [am] like a green fir tree. From me is thy fruit found.
(g) God shows how prompt he is to hear his own when they repent, and to offer himself as a protection and safeguard for them, as a most sufficient fruit and benefit.
John Gill
14:8 Ephraim shall say, what have I to do any more with idols?.... This is to be understood, not of apostate Ephraim, as in the times of the prophet, who was so wedded and glued to the idols, that there was no hope of getting him from them; and therefore is bid to let him alone, Hos 4:17; but of Ephraim Israel returning to God at his call, under the influence of his grace, in the latter day, Hos 14:1. Idols are the same with the works of their hands, Hos 14:3; and to be interpreted, not of graven or molten images, to the worship of which the Jews have not been addicted since their captivity to this day; see Hos 3:4; but of the idols of their hearts, their impiety, their unbelief, their rejection of the Messiah, which, at the time of their conversion, they will loath, abhor, and mourn over; likewise the traditions of their elders, they are now zealous and tenacious of, and prefer even to the written word; but will now relinquish them, and embrace the Gospel of Christ; as well as the idol of their own righteousness they have always endeavoured to establish; but shall now renounce, and receive Christ as the Lord their righteousness. The like to this is to be found in common in all truly penitent and converted sinners; who, being made sensible of the exceeding sinfulness of sin, detest and abhor it, and declare they will have nothing to do with it; not but that it continues in them, and has to do with them, and they with that; yet not so as to live and walk in it; to yield their members as instruments of it; to serve and obey it as their master; to make provision for it, and to have the course of their lives under the direction and power of it; and so likewise, being convinced of the imperfection and insufficiency of their own righteousness to justify them, they will have nothing to do with that in the business of justification before God, and acceptance with him: now these are the words of the Lord, affirming what Ephraim should say, as Kimchi rightly observes; he promises for him, as he well might, since it is he that gives repentance to Israel, and works in his people principles of grace, and enables them both to will and to do, to make such holy resolutions, and perform them. Some render the words, "O Ephraim, what have I to do" (i)? &c. and take them to be words of God concerning himself, declaring he would have nothing to do with idols, nor suffer them in his service, nor should they; for "what concord hath Christ with Belial?" or "what agreement hath the temple of God with idols?" 2Cor 6:15; but the former sense is much best; rather what Schmidt suggests is more agreeable, who, rendering the words in the same way, makes them to be the words of a believing Gentile returning and dwelling under the shadow of Israel; so he interprets Hos 14:7, and takes this to be the language of such an one throughout. The Targum is,
"they of the house of Israel shall say, what is it to us to serve idols any more?''
I have heard him; says the Lord; Ephraim bemoaning himself, repenting of his sins, and confessing them; his prayers for pardon and acceptance, and the resolutions made by him in the strength of divine grace, Hos 14:2; see Jer 31:18; and this is what his idols he once served could not do, who had ears, but heard not; but the Lord not only heard, but answered, and granted his request. So the Targum,
"I by my Word will receive the prayer of Israel, and will have mercy on him:''
and observed him; looked at him, and on him; with an eye of pity and compassion; with a favourable and propitious look, as the Lord does towards those that are poor, and of a contrite spirit; observed the ways and steps he took in returning to him; marked his tears and humiliations, groans and moans, and took notice of his wants in order to supply them;
I am like a green fir tree: these are the words of the Lord continued; though some take them to be the words of Ephraim; or, as Schmidt, of the Gentile believer, like those of David, Ps 52:8; but they best agree with Christ, who may be compared to such a tree, as he is to many others in Scripture; because a choice one, as he is to his Father, and to all believers, chosen and precious, lovely and beloved; a tall tree, so Christ is highly exalted as Mediator, higher than the kings of the earth, above the angels in heaven, yea, higher than the heavens. The boughs of this tree, as Jarchi and Kimchi observe, bend downward so low as to be laid hold on; Christ, though the high and lofty One, dwells with humble souls, and suffers himself to be laid hold upon by the faith of everyone that comes to him. Pliny says (k), that this tree is of a cheerful aspect, smooth, and scarce any knots upon it; and its leaves so thick that a shower of rain will not pass through it: Christ is most amiable, and altogether lovely to look at in his person and fulness; and he looks in a loving smiling manner upon his people; he is without any knot of sin or corruption in him, as to principle or practice; and is a delightful shade from the wrath of God, or rage of man, from the heat of a fiery law, and the darts of Satan: and as this tree, as here, is ever green, so he is always the same; he ever lives, and his people in him, and by him; his fulness always continues to supply them. Once more, the fir tree is the habitation of the stork, an unclean creature by the law of God; so Christ is the dwelling place of sinners, he receives them, and converses with them, Ps 104:17. The Septuagint version renders it, "as a thick juniper tree": which naturalists say (l) has such a virtue in it, as by the smell to drive away serpents. So the old serpent the devil was drove away by Christ in the wilderness, in the garden, and on the cross; and resisting by faith, holding out his blood and righteousness, causes him to flee from the saints, The Arabic version is, "as the fruitful cypress tree"; which is of a good smell, and its wood very durable; and so may be expressive of the savour of Christ, his righteousness and sacrifice, the graces of his Spirit, and of his duration. Some take this to be a promise that Ephraim should be as a green fir tree, so Aben Ezra; with which agrees the Targum,
"I by my word will make him as the beautiful fir tree;''
and to which sometimes the saints are compared; see Is 41:19; and this being a tree that bears no fruit, it follows, to make up that defect in the metaphor,
from me is thy fruit found; from Christ are all the spiritual blessings of grace, peace, pardon, righteousness, adoption, a right and meetness for eternal life, and that itself; all the fruits and graces of the Spirit, as faith, hope, love, &c. and all good works, which spring from union with him, are done in his strength, and influenced by his grace and example; see Phil 1:11.
(i) "Ephraim, vel O quid mihi amplius", &c. Montanus, Junius & Tremellius, Tigurine version, Castalio, Cocceius, Schmidt, Burkius. (k) Nat. Hist. l. 16. c. 10. (l) Varinus apud Rivet. in loc.
John Wesley
14:8 I have heard him - A gracious promise from God of hearing prayers. A green fir - tree - As a weary traveller finds rest and safety under a thick tree, so there is safety and refreshment under the protection of the Lord. From me - Of God alone.
Robert Jamieson, A. R. Fausset and David Brown
14:8 Ephraim shall say--being brought to penitence by God's goodness, and confessing and abhorring his past madness.
I have heard . . . and observed him--I Jehovah have answered and regarded him with favor; the opposite of God's "hiding His face from" one (Deut 31:17). It is the experience of God's favor, in contrast to God's wrath heretofore, that leads Ephraim to abhor his past idolatry. Jehovah heard and answered: whereas the idols, as Ephraim now sees, could not hear, much less answer.
I am . . . a green fir--or cypress; ever green, winter and summer alike; the leaves not falling off in winter.
From me is thy fruit found--"From Me," as the root. Thou needest go no farther than Me for the supply of all thy wants; not merely the protection implied by the shadow of the cypress, but that which the cypress has not, namely, fruit, all spiritual and temporal blessings. It may be also implied, that whatever spiritual graces Ephraim seeks for or may have, are not of themselves, but of God (Ps 1:3; Jn 15:4-5, Jn 15:8; Jas 1:17). God's promises to us are more our security for mortifying sin than our promises to God (Is 27:9).
14:914:9: Եփրեմայ։ Զի՞ եւս կայ նորա եւ կռոց, ե՛ս խոնարհեցուցի զնա, եւ ես զօրացուցից զնա. ե՛ս իբրեւ զայգի պտղախայծ՝ յինէ՛ն գտաւ պտուղ ՚ի քեզ[10472]։ [10472] Ոմանք. Եւ ես զօրացուցից զնա։
9 եւ նրա յիշատակը կը լինի ինչպէս Լիբանանի գինի Եփրեմի համար: Այլեւս ի՞նչ գործ ունի նա կուռքերի հետ.ե՛ս խոնարհեցրի նրան,ես էլ կը զօրացնեմ նրան.ես նման եմ պտղառատ այգու,ինձանից է քո պտուղը»:
9 Ո՞վ է իմաստուն, որ ասոնք հասկնայ, Կամ խոհեմ, որ ասոնք գիտնայ։Քանզի Տէրոջը ճամբաները շիտակ են, Արդարները անոնց մէջ պիտի քալեն. Բայց յանցաւորները անոնց մէջ պիտի գլորին։
զի՞ եւս կայ նորա եւ կռոց, ես [151]խոնարհեցուցի զնա, եւ ես զօրացուցից զնա. ես իբրեւ զայգի պտղախայծ``, յինէն գտաւ պտուղ ի քեզ:

14:9: Եփրեմայ։ Զի՞ եւս կայ նորա եւ կռոց, ե՛ս խոնարհեցուցի զնա, եւ ես զօրացուցից զնա. ե՛ս իբրեւ զայգի պտղախայծ՝ յինէ՛ն գտաւ պտուղ ՚ի քեզ[10472]։
[10472] Ոմանք. Եւ ես զօրացուցից զնա։
9 եւ նրա յիշատակը կը լինի ինչպէս Լիբանանի գինի Եփրեմի համար: Այլեւս ի՞նչ գործ ունի նա կուռքերի հետ.ե՛ս խոնարհեցրի նրան,ես էլ կը զօրացնեմ նրան.ես նման եմ պտղառատ այգու,ինձանից է քո պտուղը»:
9 Ո՞վ է իմաստուն, որ ասոնք հասկնայ, Կամ խոհեմ, որ ասոնք գիտնայ։Քանզի Տէրոջը ճամբաները շիտակ են, Արդարները անոնց մէջ պիտի քալեն. Բայց յանցաւորները անոնց մէջ պիտի գլորին։
zohrab-1805▾ eastern-1994▾ western am▾
14:814:9 > скажет Ефрем. Я услышу его и призрю на него; Я буду как зеленеющий кипарис; от Меня будут тебе плоды.
14:9 τῷ ο the Εφραιμ εφραιμ Ephraim; Efrem τί τις.1 who?; what? αὐτῷ αυτος he; him ἔτι ετι yet; still καὶ και and; even εἰδώλοις ειδωλον idol ἐγὼ εγω I ἐταπείνωσα ταπεινοω humble; bring low αὐτόν αυτος he; him καὶ και and; even ἐγὼ εγω I κατισχύσω κατισχυω force down; prevail αὐτόν αυτος he; him ἐγὼ εγω I ὡς ως.1 as; how ἄρκευθος αρκευθος from; out of ἐμοῦ εμου my ὁ ο the καρπός καρπος.1 fruit σου σου of you; your εὕρηται ευρισκω find
14:9 מִ֤י mˈî מִי who חָכָם֙ ḥāḵˌām חָכָם wise וְ wᵊ וְ and יָ֣בֵֽן yˈāvˈēn בין understand אֵ֔לֶּה ʔˈēlleh אֵלֶּה these נָבֹ֖ון nāvˌôn בין understand וְ wᵊ וְ and יֵֽדָעֵ֑ם yˈēḏāʕˈēm ידע know כִּֽי־ kˈî- כִּי that יְשָׁרִ֞ים yᵊšārˈîm יָשָׁר right דַּרְכֵ֣י darᵊḵˈê דֶּרֶךְ way יְהוָ֗ה [yᵊhwˈāh] יְהוָה YHWH וְ wᵊ וְ and צַדִּקִים֙ ṣaddiqîm צַדִּיק just יֵ֣לְכוּ yˈēlᵊḵû הלך walk בָ֔ם vˈām בְּ in וּ û וְ and פֹשְׁעִ֖ים fōšᵊʕˌîm פשׁע rebel יִכָּ֥שְׁלוּ yikkˌāšᵊlû כשׁל stumble בָֽם׃ vˈām בְּ in
14:9. quis sapiens et intelleget ista intellegens et sciet haec quia rectae viae Domini et iusti ambulabunt in eis praevaricatores vero corruent in eisWho is wise, and he shall understand these things? prudent, and he shall know these things? for the ways of the Lord are right, and the just shall walk in them: but the transgressors shall fall in them.
9. Who is wise, and he shall understand these things? prudent, and he shall know them? for the ways of the LORD are right, and the just shall walk in them; but transgressors shall fall therein.
14:9. Who is wise and will understand this? Who has understanding and will know these things? For the ways of the Lord are straight, and the just will walk in them, but truly, the traitors will fall in them.
14:9. Who [is] wise, and he shall understand these [things]? prudent, and he shall know them? for the ways of the LORD [are] right, and the just shall walk in them: but the transgressors shall fall therein.
Ephraim [shall say], What have I to do any more with idols? I have heard [him], and observed him: I [am] like a green fir tree. From me is thy fruit found:

14:9 <<Что мне еще за дело до идолов?>> скажет Ефрем. Я услышу его и призрю на него; Я буду как зеленеющий кипарис; от Меня будут тебе плоды.
14:9
τῷ ο the
Εφραιμ εφραιμ Ephraim; Efrem
τί τις.1 who?; what?
αὐτῷ αυτος he; him
ἔτι ετι yet; still
καὶ και and; even
εἰδώλοις ειδωλον idol
ἐγὼ εγω I
ἐταπείνωσα ταπεινοω humble; bring low
αὐτόν αυτος he; him
καὶ και and; even
ἐγὼ εγω I
κατισχύσω κατισχυω force down; prevail
αὐτόν αυτος he; him
ἐγὼ εγω I
ὡς ως.1 as; how
ἄρκευθος αρκευθος from; out of
ἐμοῦ εμου my
ο the
καρπός καρπος.1 fruit
σου σου of you; your
εὕρηται ευρισκω find
14:9
מִ֤י mˈî מִי who
חָכָם֙ ḥāḵˌām חָכָם wise
וְ wᵊ וְ and
יָ֣בֵֽן yˈāvˈēn בין understand
אֵ֔לֶּה ʔˈēlleh אֵלֶּה these
נָבֹ֖ון nāvˌôn בין understand
וְ wᵊ וְ and
יֵֽדָעֵ֑ם yˈēḏāʕˈēm ידע know
כִּֽי־ kˈî- כִּי that
יְשָׁרִ֞ים yᵊšārˈîm יָשָׁר right
דַּרְכֵ֣י darᵊḵˈê דֶּרֶךְ way
יְהוָ֗ה [yᵊhwˈāh] יְהוָה YHWH
וְ wᵊ וְ and
צַדִּקִים֙ ṣaddiqîm צַדִּיק just
יֵ֣לְכוּ yˈēlᵊḵû הלך walk
בָ֔ם vˈām בְּ in
וּ û וְ and
פֹשְׁעִ֖ים fōšᵊʕˌîm פשׁע rebel
יִכָּ֥שְׁלוּ yikkˌāšᵊlû כשׁל stumble
בָֽם׃ vˈām בְּ in
14:9. quis sapiens et intelleget ista intellegens et sciet haec quia rectae viae Domini et iusti ambulabunt in eis praevaricatores vero corruent in eis
Who is wise, and he shall understand these things? prudent, and he shall know these things? for the ways of the Lord are right, and the just shall walk in them: but the transgressors shall fall in them.
9. Who is wise, and he shall understand these things? prudent, and he shall know them? for the ways of the LORD are right, and the just shall walk in them; but transgressors shall fall therein.
14:9. Who is wise and will understand this? Who has understanding and will know these things? For the ways of the Lord are straight, and the just will walk in them, but truly, the traitors will fall in them.
14:9. Who [is] wise, and he shall understand these [things]? prudent, and he shall know them? for the ways of the LORD [are] right, and the just shall walk in them: but the transgressors shall fall therein.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
9. После того Ефрем забудет идолов, Господь явится для него "зеленеющим кипарисом", т. е. постоянным, неисчерпаемым источником жизни и благоденствия. Вместо слов: как зеленеющий кипарис! (kiberosch raanan) в слав. "аки смерчие учащенное" arceuqoV poikazousa, густой можжевельник.
Adam Clarke: Commentary on the Bible - 1831
14:9: Who is wise, and he shall understand these things? - What things? Those which relate to the backslidings, iniquity, and punishment of Israel; and to the mercy and kindness of God in their promised restoration. The things which belong to the work of sin in the heart; the things which belong to the work of grace in the soul; and particularly the things mentioned in this wonderful chapter.
Prudent, and he shall know them? - He who endeavors to understand them, who lays his heart to them, such a person shall understand them.
For the ways of the Lord are right - This is the conclusion which the prophet makes from the whole. All God's conduct, both in the dispensation of justice and mercy, is right: all as it should be, all as it must be; because he is too wise to err, too good to be unkind.
The just shall walk, in them - This is a truth which he will always acknowledge; and illustrate it by a righteous and godly life.
But the transgressors shall fall therein - Howsoever good they might have been before, if they do not consider the necessity of depending upon God; of receiving all their light, life, power, and love from him; ever evidencing that faith which worketh by love; maintaining an obedient conduct, and having respect to all God's precepts; they shall fall, even in the "way of righteousness." When still using the Divine ordinances, and associating with God's people, they shall perish from the way; and be like Ephraim, who once "spoke trembling," and "was exalted in Israel," who was "God's beloved son," and "called out of Egypt;" yet, by "offending in Baal," giving way to "the idols of his heart," fell from God, fell into the hands of his enemies, and became a wretched thrall in a heathen land.
"Whoso is wise, let him understand these things!
Whoso is prudent, let him know them!" -
He who is well instructed will make a proper application of what he has here read; will tremble at the threatenings, and embrace the promises, of his God.
The Targum is worthy the most serious attention.
"The ways of the Lord are right, and the just who walk in them shall live for ever; but the ungodly, because they have not walked in them, shall be delivered into hell."
How instructive, how convincing, how awakening, and yet how consolatory, are the words of this prophecy! Reader, lay them to heart. A godly mind cannot consider them in vain; such shall know them, and know that the ways of the Lord are right.
Albert Barnes: Notes on the Bible - 1834
14:9: Who is wise and he shall understand these things? - The prophet says this, not of the words in which he had spoken, but of the substance. He does not mean that his style was obscure, or that he had delivered the message of God in a way difficult to be understood. This would have been to fail of his object. Nor does he mean that human acuteness is the key to the things of God. He means that those only of a certain character, those "wise," through God, unto God, will understand the things of God. So the Psalmist, having related some of God's varied chastenings, mercies and judgments, sums up, "Whoso is wise and will observe these things, even they shall understand the loving kindness of the Lord" Psa 107:43. So Asaph says that God's dealings with the good and bad in this life were "too hard" for him to "understand, until" he "went into the sanctuary of God;" then "understood" he "their end" Psa 73:16-17.
In like way Daniel, at the close of his prophecy, sums up the account of a sifting-time, "Many shall be purified and made white and tried, and the wicked shall do wickedly; and none of the wicked shall understand, but the wise shall understand" Dan 12:10. As these say that the wise alone understand the actual dealings of God with man, so Hosea says, that the wise alone would understand what he had set forth of the mercy and severity of God, of His love for man, His desire to pardon, His unwillingness that any should perish, His longing for our repentance, His store of mercies in Christ, His gifts of grace and His free eternal love, and yet His rejection of all half-service and His final rejection of the impenitent. "Who is wise?" "The word "who" is always taken, not for what is impossible, but for what is difficult." So Isaiah saith, "Who hath believed our report, and to whom is the Arm of the Lord Rev_ealed?" Isa 53:1.
Few are wise with "the wisdom which is from above;" few understand, because few wish to understand, or seek wisdom from Him who "giveth to all men liberally, and upbraideth not" Jam 1:5. The question implies also, that God longs that people should understand to their salvation. He inquires for them, calls to them that they would meditate on His mercies and judgments. As Paul says, "Behold the goodness and severity of God; on them which fell, severity; but toward thee, goodness, if thou continue in His goodness. O the depth of the riches both of the wisdom and knowledge of God! how unsearchable are His judgments, and His ways past finding out" Rom 11:22, Rom 11:33. Unsearchable to intellect and theory; intelligible to faith and for acting on.
And he shall understand these things - (that is, that he may understand). The worldly-wise of that generation, too, doubtless, thought themselves too wise to need to understand them; as the wise after this world counted the Cross of Christ foolishness.
Prudent - Properly "gifted with understanding," the form of the word expressing, that he was "endowed with" this "understanding," as a gift from God. And He shall know them. While the wise of this world disbelieve, jeer, scoff at them, in the name of human reason, he who has not the natural quickness of man only, but who is endued with the true wisdom, shall "know" them. So our Lord says, "If any man will do His will, he shall know of the doctrine whether it is of God" Joh 7:17. The word, "wise," may especially mean him who contemplates these truths and understands them in themselves, yet plainly so as to act upon them; and the word "endued with prudence," may especially describe such as are gifted with readiness to apply that knowledge to practice, in judgment, discrimination, act . By uniting both, the prophet joins contemplative and practical wisdom, and intensifies the expression of God's desire that we should be endowed with them.
For the ways of the Lord are right - If in the word, "ways," the figure is still preserved, the prophet speaks of the "ways," as "direct and straight;" without a figure, as "just and upright."
The ways of the Lord - Are, what we, by a like figure, call "the 'course' of His providence;" of which Scripture says, "His ways are judgment" Deu 32:4; Dan 4:37; "God, His ways are perfect" Psa 18:30; "the Lord is righteous in all His ways, and holy in all His works" Psa 145:17; "Thy way is in the sea, and Thy paths in the great waters, and Thy footsteps are not known" Psa 77:19; "lo, these are parts of His ways, but how little a portion is heard of Him, and the thunder of His power who can understand?" Job 26:14; "who hath enjoined Him His way, and who can say, Thou hast wrought iniquity?" Job 36:23. These "ways of God" include His ordering for us, in His eternal wisdom, that course of life, which leads most directly to Himself. They include, then, all God's commandments, precepts, counsels, His whole moral law, as well as His separate purpose for each of us. In the one way, they are God's ways toward us; in the other they are God's ways for us.
The just shall walk in them - God Rev_eals His ways to us, not that we may know them only, but that we may do them. "The end of moral science is not knowledge, but practice," said the Pagan philosopher . But the life of grace is a life of progress. The word, "way," implies not continuance only, but advance. He does not say," they shall "stand" in God's ways," but "they shall walk in them." They shall go on in them "upright, safe, and secure, in "great peace" and with "nothing whereat to stumble" . In God's ways there is no stumbling block, and they who walk in them, are free from those of which other ways are full. Whereas, out of God's ways, all paths are tangled, uneven, slippery, devious, full of snares and pitfalls, God maketh His "way straight," a royal highway, smooth, even, direct unto Himself.
But - (and) the transgressors shall fall therein - Literally, "shall stumble thereon" Psa 119:165. Transgressors, i. e., those who rebel against the law of God, "stumble" in divers manners, not "in," but "at" the ways of God. They stumble at God Himself, at His All-Holy Being, Three and One; they stumble at His attributes; they stumble at His providence, they stumble at His acts; they stumble at His interference with them; they stumble at His requirements. They rebel against His commandments, as requiring what they like not; at His prohibitions, as refusing what they like. They stumble at His Wisdom, in ordering His own creation; at His Holiness, in punishing sin; but most of all, they stumble at His Goodness and condescension. They have a greater quarrel with His condescension than with all His other attributes. They have stumbled, and still stumble at God the Son, becoming Man, and taking our flesh in the Virgin's womb; they stumble at the humility of the Crucifixion; they stumble at His placing His Manhood at the Right Hand of God; they stumble at the simplicity, power and condescension, which He uses in the sacraments; they stumble at His giving us His Flesh to eat; they stumble at His forgiving sins freely, and again and again; they stumble at His making us members of Himself, without waiting for our own wills; they stumble at His condescension in using our own acts, to the attainment of our degree of everlasting glory.
Every attribute, or gift, or Rev_elation of God, which is full of comfort to the believer, becomes in turn an occasion of stumbling to the rebellious. "The things which should have been for his wealth, become to him an occasion of falling. "They cannot attemper their own wishes and ways to the divine law, because, obeying what they themselves affect, "the law of their members," they stumble at that other law, which leadeth unto life" Psa 69:22. : With this the prophet sums up all the teaching of the seventy years of his ministry. This is the end of all which he had said of the severity and mercy of God, of the Coming of Christ, and of our resurrection in Him. This is to us the end of all; this is thy choice, Christian soul, to walk in God's ways, or to stumble at them. As in the days when Christ came in the Flesh, so it is now; so it will be to the end. So holy Simeon prophesied, "'This Child is set for the fall and rising again of many in Israel' Luk 2:34; and our Lord said of Himself, 'For judgment I am come into this world, that they which see not might see, and that they which see might be made blind' Joh 9:39. And Peter; 'Unto you which believe He is precious; but unto them which be disobedient, the stone which the builders disallowed, the same is made the head of the corner, and a stone of stumbling and rock of offence, to them which stumble at the word, being disobedient' Pe1 2:7-8. 'Christ crucified was unto the Jews a stumbling block, and unto the Greeks foolishness, but unto them which are called, both Jews and Greeks, Christ the Power of God, and the Wisdom of God' Co1 1:23-24. The commandment, which' was ordained 'to life,' Paul, when yet unregenerate, 'found' to be 'unto death' Rom 7:10. : "Pray we then the Eternal Wisdom, that we may be truly wise and understanding, and receive not in vain those many good things which Christ has brought to the race of man. Let us cleave to Him by that 'faith, which worketh by love;' let us seek the Good, seek the Just, 'seek the Lord while He may be found, and call upon Him while He is near.' Whatever God doeth toward ourselves or others, let us account right; 'for the ways of the Lord are right,' and 'that' cannot be unjust, which pleaseth the Just. Whatever He teacheth, whatever He commandeth, let us believe without discussion, and embrace most firmly for "that" cannot be false, which the Truth hath taught. Let us walk in His ways;" for Christ Himself is "the Way" unto Himself, "the Life." : "Look up to heaven; look down to Hell; live for Eternity." "Weigh a thousand, yea thousands of years against eternity what dost thou, weighing a finite, how vast soever, against Infinity."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:9: wise: Psa 107:43; Pro 1:5, Pro 1:6, Pro 4:18; Jer 9:12; Dan 12:10; Mat 13:11, Mat 13:12; Joh 8:47; Joh 18:37
for: Gen 18:25; Deu 32:4; Job 34:10-12, Job 34:18, Job 34:19; Psa 19:7, Psa 19:8, Psa 119:75, Psa 119:128; Eze 18:25, Eze 33:17-20; Zep 3:5; Rom 7:12
and the: Job 17:9; Psa 84:5, Psa 84:7; Pro 10:29; Isa 8:13-15; Mat 11:19
but: Luk 2:34, Luk 4:28, Luk 4:29, Luk 7:23; Joh 3:19, Joh 3:20, Joh 9:39, Joh 15:24; Rom 9:32, Rom 9:33; Co2 2:15, Co2 2:16; Th2 2:9-12; Pe1 2:7, Pe1 2:8
Next: Joel Introduction
Carl Friedrich Keil and Franz Delitzsch
14:9
Hos 14:9 (10) contains the epilogue to the whole book. "Who is wise, that he may understand this? understanding, that he may discern it? For the ways of Jehovah are straight, and the righteous walk therein: but the rebellious stumble in them." The pronoun אלּה and the suffix to ידעם refer to everything that the prophet has laid before the people in his book for warning, for reproof, for correction, for chastening in righteousness. He concludes by summing up the whole substance of his teaching in the one general sentence, which points back to Deut 32:4 : The ways of the Lord are straight. "The ways of Jehovah" (darkhē Yehōvâh) are the ways taken by God in the guidance and government of men; not only the ways which He prescribes for them, but also His guidance of them. These ways lead some to life and others to death, according to the different attitudes which men assume towards God, as Moses announced to all the Israelites that they would (Deut 30:19-20), and as the Apostle Paul assured the church at Corinth that the gospel of Jesus also would (1Cor 1:18).
Geneva 1599
14:9 Who [is] (h) wise, and he shall understand these [things]? prudent, and he shall know them? for the ways of the LORD [are] right, and the just shall walk in them: but the transgressors shall fall therein.
(h) Signifying that the true wisdom and knowledge consists in this, even to rest upon God.
John Gill
14:9 Who is wise, and he shall understand these things? prudent,
and he shall know them?.... Contained in this book, and particularly in this chapter; which expresses so much of the goodness of God and grace of Christ to Israel; though it may be applied to the whole Scripture, and to all the mysteries and doctrines of the Gospel, respecting Christ and his grace; and be a recommendation of these to the consideration of every wise and prudent man; where he will find enough to exercise his wisdom and understanding; though he need not be discouraged in his search and inquiry into them. It suggests as if there were but few such wise persons, and that they are the only wise men that do know and understand these things; and all others are but fools, let them be thought as wise as they will:
for the ways of the Lord are right; straight, plain, even, according to the rules of, justice and equity; there is no unrighteousness in them; none in the ways in which he himself walks; either in his ways and methods of grace, his decrees and purposes, his counsels and covenant; or in his providential dispensations; nor in those he directs others to walk in, the paths of faith and doctrine; or the ways of his commandments:
and the just shall walk in them; such as are, justified by the righteousness of Christ, and have ills grace wrought in them, and live righteously; these walk, and continue to walk, in the ways of God; which shows that the doctrine of justification by Christ's implored righteousness is no licentious doctrine:
but the transgressors shall fall therein; the transgressors of the law of God, not being used to his ways, as Kimchi's father observes, stumble in them and fall; or rather, as Jarchi and the Targum, they fall into hell, into ruin and destruction, because they walk not in them; though the sense seems to be, that as Christ himself, so his ways and his word, his doctrines and his ordinances, are stumbling blocks to wicked men, at which they stumble, and fall, and perish; see Lk 2:34 Rom 9:33.
John Wesley
14:9 Shall understand - Which the prophet has delivered. The ways - The ways which he would have us walk in towards him, his law, his ordinances, his whole doctrine are all righteous and equal. And the ways wherein God walks towards us, in afflicting or comforting are all righteous and equal. Shall walk in them - Will approve them all, justifying the righteousness of God's displeasure, and confessing he remembereth mercy in the midst of judgment. And justifying the righteousness of his precepts by endeavouring to observe them. The transgressors - Wilful, obstinate sinners, stumble and are offended at his commands, but more at his judgments; they cast off the one, and vainly hope to shift off the other, 'till at last they fall under the weight of their own sins and God's wrath.
Robert Jamieson, A. R. Fausset and David Brown
14:9 EPILOGUE, summing up the whole previous teaching. Here alone Hosea uses the term "righteous," so rare were such characters in his day. There is enough of saving truth clear in God's Word to guide those humbly seeking salvation, and enough of difficulties to confound those who curiously seek them out, rather than practically seek salvation.
fall--stumble and are offended at difficulties opposed to their prejudices and lusts, or above their self-wise understanding (compare Prov 10:29; Mic 2:7; Mt 11:19; Lk 2:34; Jn 7:17; 1Pet 2:7-8). To him who sincerely seeks the agenda, God will make plain the credenda. Christ is the foundation-stone to some: a stone of stumbling and rock of offense to others. The same sun softens wax and hardens clay. But their fall is the most fatal who fall in the ways of God, split on the Rock of ages, and suck poison out of the Balm of Gilead.
14:1014:10: Ո՞վ է իմաստուն՝ եւ իմասցի զայս. հանճարեղ՝ եւ ծանիցէ զայս. զի ուղի՛ղ են ճանապարհք Տեառն. եւ արդարք գնասցեն ընդ նոսա. եւ ամպարիշտք տկարասցին ՚ի նոսա[10473]։[10473] Ոմանք. Գնասցեն ՚ի նոսա, եւ ամ՛՛։
10 Ով իմաստուն է, կը հասկանայ այս բաները,ով հանճարեղ է, կ’իմանայ սրանք,քանի որ ուղիղ են Տիրոջ ճանապարհները.արդարները դրանցով կ’անցնեն,իսկ ամբարիշտները կը սայթաքեն դրանց մէջ:
Ո՞վ է իմաստուն, եւ իմասցի զայս, հանճարեղ` եւ ծանիցէ զայս. զի ուղիղ են ճանապարհք Տեառն, եւ արդարք գնասցեն ընդ նոսա, եւ ամպարիշտք տկարասցին ի նոսա:

14:10: Ո՞վ է իմաստուն՝ եւ իմասցի զայս. հանճարեղ՝ եւ ծանիցէ զայս. զի ուղի՛ղ են ճանապարհք Տեառն. եւ արդարք գնասցեն ընդ նոսա. եւ ամպարիշտք տկարասցին ՚ի նոսա[10473]։
[10473] Ոմանք. Գնասցեն ՚ի նոսա, եւ ամ՛՛։
10 Ով իմաստուն է, կը հասկանայ այս բաները,ով հանճարեղ է, կ’իմանայ սրանք,քանի որ ուղիղ են Տիրոջ ճանապարհները.արդարները դրանցով կ’անցնեն,իսկ ամբարիշտները կը սայթաքեն դրանց մէջ:
zohrab-1805▾ eastern-1994▾ western am▾
14:914:10 Кто мудр, чтобы разуметь это? кто разумен, чтобы познать это? Ибо правы пути Господни, и праведники ходят по ним, а беззаконные падут на них.
14:10 τίς τις.1 who?; what? σοφὸς σοφος wise καὶ και and; even συνήσει συνιημι comprehend ταῦτα ουτος this; he ἢ η or; than συνετὸς συνετος comprehending; intelligent καὶ και and; even ἐπιγνώσεται επιγινωσκω recognize; find out αὐτά αυτος he; him διότι διοτι because; that εὐθεῖαι ευθυς straight; directly αἱ ο the ὁδοὶ οδος way; journey τοῦ ο the κυρίου κυριος lord; master καὶ και and; even δίκαιοι δικαιος right; just πορεύσονται πορευομαι travel; go ἐν εν in αὐταῖς αυτος he; him οἱ ο the δὲ δε though; while ἀσεβεῖς ασεβης irreverent ἀσθενήσουσιν ασθενεω infirm; ail ἐν εν in αὐταῖς αυτος he; him
Who [is] wise, and he shall understand these [things]? prudent, and he shall know them? for the ways of the LORD [are] right, and the just shall walk in them: but the transgressors shall fall therein:

14:10 Кто мудр, чтобы разуметь это? кто разумен, чтобы познать это? Ибо правы пути Господни, и праведники ходят по ним, а беззаконные падут на них.
14:10
τίς τις.1 who?; what?
σοφὸς σοφος wise
καὶ και and; even
συνήσει συνιημι comprehend
ταῦτα ουτος this; he
η or; than
συνετὸς συνετος comprehending; intelligent
καὶ και and; even
ἐπιγνώσεται επιγινωσκω recognize; find out
αὐτά αυτος he; him
διότι διοτι because; that
εὐθεῖαι ευθυς straight; directly
αἱ ο the
ὁδοὶ οδος way; journey
τοῦ ο the
κυρίου κυριος lord; master
καὶ και and; even
δίκαιοι δικαιος right; just
πορεύσονται πορευομαι travel; go
ἐν εν in
αὐταῖς αυτος he; him
οἱ ο the
δὲ δε though; while
ἀσεβεῖς ασεβης irreverent
ἀσθενήσουσιν ασθενεω infirm; ail
ἐν εν in
αὐταῖς αυτος he; him
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
10. Ст. 10: относится ко всей книге пророка и представляет обобщение того учения, которое изложено в книге. Сущность этого учения в том, что пути Господни (ср. Втор XXXII:4: водительство Божие) правы и что праведников они ведут к жизни, а нечестивых в погибель.